Exploration, Part 8

Describing the results of the freedom for which Christ has set us free,1 Paul contrasted the works of the flesh2 (τὰ ἔργα τῆς σαρκός) of your former way of life to the new life in Christ: the fruit of the Spirit3 ( καρπὸς τοῦ πνεύματος), e.g., the Spirit’s “fruit, result, outcome, product, offspring; produce, crop, harvest; advantage, gain, profit” (Galatians 5:22, 23 ESV):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

In the aftermath of the night I didn’t kill my wife, I turned Paul’s description of God’s love into a script that I attempted to act out. That “script” became the defining rules of conduct for my new character, the part I would play from then on forever. I didn’t recognize this as hypocrisy because I was sincerely trying to do better, and I didn’t believe the fruit of the Spirit was the Spirit’s fruit.

Though I hadn’t thought about it quite as formally as I had about Paul’s description of God’s love, I believed instinctively almost that the fruit of the Spirit was more rules for me to obey:

Thou shalt exhibit the fruit of the Spirit: Thou shalt love (See 1 Corinthians 13 for specific details). Thou shalt exhibit joy. Thou shalt live in peace. Thou shalt demonstrate patience. Thou shalt show kindness. Thou shalt demonstrate goodness. Thou shalt exhibit faithfulness. Thou shalt show gentleness. Thou shalt exhibit self-control. Against such things there is no law (e.g., such things are the law).

[Hypocrisy] “embodies a purposeful intent, which stems from a deep-seated core of evil” [e.g., the old man], the conclusion of the entry “Hypocrite” on bibleone.net online reads. The corruption of the old man’s deceitful desires includes the desire to have a righteousness of my own that comes from the law4 as well as the feeling that I am actively engaged in the pursuit of righteousness when I do so, despite the actual situation being that I was severed from Christ5 and had turned away from the kingdom of God and his righteousness6 (τὴν δικαιοσύνην αὐτοῦ; e.g., not “my own righteousness”).

There was an additional criteria to meet, however, in the conclusion of “Hypocrite” on bibleone.net online:

More than this, it suggests a determined effort to enforce a standard of conduct upon others, which conduct the enforcer knowingly and deliberately refuses to apply to himself–hence, action born of full knowledge and evil intent…It is the condition of a person who is controlled by the sin nature to the end-desire of having power over other human beings by imposing on them a set of rules, which he himself intentionally disregards.

I failed to meet that criteria (which, by the way, I don’t regard as necessary to Jesus’ intent). But it is curious. As legalistic as I was with myself, I don’t recall preaching Paul to my wife. Perhaps it is selective memory, but if I had harped on the married woman is bound by law to her husband while he is living,7 I think I would remember. My mother was bound by law (δέδεται νόμῳ) to a husband for whom she no longer felt any affection or respect, and with whom she no longer lived—my father. She was miserable. He was miserable. We all suffered to various degrees. I suppose, I didn’t actually want a wife who was bound by law to me.

It’s a shame I didn’t apply that learning to my relationship to God sooner (Matthew 7:12; John 14:15 NASB).

“Therefore, however you want people to treat you, so treat them, for this is the Law and the Prophets [Table].
“If you love Me, you will keep My commandments.

It is possible that I followed the golden rule with my wife to some extent. It didn’t occur to me to follow it with the Lord. And I didn’t hear If you love Me, you will keep My commandments as Jesus’ promise. I heard another rule: how to love Jesus.

I didn’t yet study the New Testament in Greek. Though I had begun to use a concordance to track the word usage of select Greek and Hebrew words through the Bible, I didn’t bother to learn that you will keep was τηρήσετε, a form of the verb τηρέω in the future tense and indicative mood. I didn’t yet understand that the “indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”8 I hadn’t taken a college course in formal logic yet: I didn’t understand that my attempt to keep his commandments as rules I obeyed wouldn’t necessarily prove my love for Him, but was a logical fallacy called “affirming the consequent.”

John wrote (1 John 4:19-21 NASB):

We love,9 because He first loved us. If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot10 love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also.

I didn’t know yet that the Greek word translated should love was ἀγαπᾷ, a form of ἀγαπάω in the indicative mood, another statement of fact. The commandment (τὴν ἐντολὴν) we have from him is apparently of the—And God said, “Let there be light,” and there was light11—variety. But I thought John meant that since Jesus died for my sins, I should have an emotional response that resulted in love for God and others. Or, even if I lacked that emotional response or it was too weak or inconsistent to produce that result, love was the law.

Even as I attempted to love like God by obeying rules, I continued to read the Bible in English translation. I began to wonder if, perhaps, God’s love—with which He first loved us (αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς)—was not all finished at the cross of Christ (John 14:15-26 NASB).

“If you love Me, you will keep My commandments.

And I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not behold (θεωρεῖ, a form of θεωρέω) Him or know Him, but you know Him because He abides with you, and will be in you [Table]. “I will not leave you as orphans; I will come to you. “After a little while the world will behold (θεωρεῖ, a form of θεωρέω) Me no more; but you will behold (θεωρεῖτε, another from of θεωρέω) Me; because I live, you shall live12 also. “In that day you shall know that I am in My Father, and you in Me, and I13 in you. “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him.” Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us, and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him [Table]. “He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.

“These things I have spoken to you, while abiding with you. “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you [Table].

Jesus didn’t seem to think that God’s love was finished at the cross, but would continue—not from some distant heavenly abode—but from within us. I will not leave you as orphans; I will come to you, Jesus promised after promising that his Father will give you another Helper, that He may be with you foreverthe Spirit of truth.14 And speaking of his Father’s love for the one who loves Jesus (he will keep [τηρήσει, a form of τηρέω in the future tense and indicative mood] My word), He said, We will come to him, and make Our abode with him.15

Paul wrote (1 Corinthians 6:19, 20 NASB):

Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body [Table].

The words your and you are plural. While I wouldn’t suggest that the collective body is excluded somehow, these words were penned in response to the potential and prescribed actions of an individual (1 Corinthians 6:16-18 NASB):

Or do you not know that the one who joins himself ( κολλώμενος) to a harlot is one body with her? For He says, “THE TWO WILL BECOME ONE FLESH.” But the one who joins himself ( δὲ κολλώμενος) to the Lord is one spirit with Him. Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.

Truths began to align in perspicuous form:

  1. We love, because He first loved us.16
  2. If you love [Jesus], you will keep [his] commandments.17
  3. If anyone loves Me, he will keep My word.18

Even without a college course in formal logic, statements 2 and 3 sounded like conditional promises to me. Would Jesus make even a conditional promise predicated on my weak and wavering emotions of love and gratitude?

One advantage of treating Paul’s description of God’s love as rules to obey was that it kept the depth and detail of his description of love ever before me. It seemed like an awful lot to ask of the human emotions of affection and gratitude. Another advantage was that even my laws derived from Paul’s description of God’s love functioned like the law [that] was [my] “servant whose office it was to take” me “to school,” the school of hard knocks.19 My act, based on my rules derived from Paul’s description of God’s love, wasn’t working out all that well. Though doing “incrementally better” seemed positive relative to my former actions, “incrementally better” was a very long way from the righteousness described by “my new law.”

Why didn’t I just give up? Well, I did from time to time. That didn’t seem to matter all that much. Despite my best efforts to do otherwise, I was working out my own salvation with fear and trembling, for it [was] God who [worked] in [me], both to will and to work for his good pleasure.20 And it is God who continues to work in me, both to will and to work for his good pleasure. I wasn’t entirely oblivious to his working. It just seemed so on again, off again.

I wanted his working to be on again more often than off again, but I wasn’t yet recognizing that on-again-off-again phenomena as evidence of the conflict of the new self, which in the likeness of God has been created in righteousness and holiness of the truth21 and the old self, which is being corrupted in accordance with the lusts of deceit.22 I thought it had more to do with the mercurial nature of god (e.g., the false god of my imagination). But He was working on that, too.

He made sure that I would be renewed in the spirit of [my] mind,23 providing both a hunger for, and a growing satisfaction with, his Word—the Lord Jesus Christ—through the written words of the Bible. I began to suspect that the love with which He first loved us24 meant something more than my emotional response to the Lord’s death on my behalf. But the fruit of the Spirit is love25 and walk by the Spirit26 seemed like tantalizing clues to that “something more.”

My wife had moved out. My friend John had moved in to help with expenses. I was back at the church where I had become an atheist, believing that they “were right and I was wrong.” John attended a different church. We studied the Bible individually and together.

We thought and spoke to one another in theological jargon. We knew that salvation was divided into three parts: justification, sanctification and glorification. We knew that justification and glorification were works of God in Christ, received through faith. We also “knew” that sanctification was by our own works (James 2:19-24 NASB):

You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless?27 Was not Abraham our father justified (ἐδικαιώθη, a form of δικαιόω) by works, when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,”28 and he was called the friend of God. You see that a man is justified (δικαιοῦται, another form of δικαιόω) by works, and not by faith alone [Table].

Granted, there is no mention of sanctification here, yet the principle of adding my works to faith in Jesus Christ seemed thoroughly established. And the idea that sanctification was the place where my works came into play in my salvation seemed to accord well with the teaching of two different non-Lutheran, non-Catholic churches—John’s and mine. About this time, though John remained faithful to the KJV, I switched from studying the NASB to the NIV out of deference to a mentor who was discipling me (James 2:19-24 NIV):

You believe that there is one God. Good! Even the demons believe that—and shudder.

You foolish person, do you want evidence that faith without deeds is useless? Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend. You see that a person is considered righteous by what they do and not by faith alone [Table].

Translating both ἐδικαιώθη and δικαιοῦται considered righteous sealed the deal for me. Who would be considered righteous but the one who did righteousness? And sanctification was the only part of salvation left to add my works of righteousness to faith. So, sanctification was by my works. Jesus seemed totally on board with that (Luke 18:18-24 NIV).

A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”

“Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”29

“All these I have kept30 since I was a boy,”31 he said.

When Jesus heard this,32 he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven.33 Then come, follow me.”

When he heard this, he became34 very sad, because he was very wealthy. Jesus looked at him35 and said, “How hard it is for the rich to enter36 the kingdom of God!

This exchange was a treasure trove when I searched the Bible for rules to obey. Even if I allowed that come, follow me was an allusion to faith, the ratio of my works added to my faith seemed roughly equivalent to Peter’s admonition to make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love.37 Even my Dad quoted: “pray as if everything depends on God, and work as if everything depends on you.”38

The only fly in the ointment was Paul (Galatians 5:4 NIV):

You who are trying to be justified (δικαιοῦσθε, another form of δικαιόω; “considered righteous”?) by the law have been alienated from Christ; you have fallen away from grace [Table].

Only Paul seemed uncompromising on this point. Jesus was uncompromising in what seemed like the opposite direction (Matthew 5:48 NIV):

Be perfect, therefore, as your heavenly Father is perfect [Table].

How could both statements be true? I might have given up right then and there, except that I had moments—all too brief moments—when love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control flowed into me as if from an external source. And that love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control seemed to dominate (cause?) my actions. It was on-again-off-again, more off-again than on-again at that time. But it made me wonder if the fruit of the Spirit might, perhaps, just possibly, maybe, have more to do with God than with me (but that would be cheating, wouldn’t it?).

I still thought the on-again-off-again nature of my experience of the fruit of the Spirit was due to the mercurial nature of god (e.g., the false god of my imagination), but this time I recognized that it might be in response to me. I even began to use the words—the old man and the new man—to rationalize that phenomena, though I still recognized them only as a kind of shorthand for my works before Christ and what my works should be after Christ. The almighty I decided which works were manifest. They were still my works accomplished by my will according to my obedience.

I had not yet quit my factory job to study to prepare for writing the “Tripartite Rationality Index.” I had not yet come to terms with my unexamined faith “that faith was opposed to reason as reason was opposed to faith.”39 And I had not even begun to recognize my antipathy to faith.

Yet after that amazing time [e.g., studying to write the “Tripartite Rationality Index”] I was still disgruntled. Writing this has forced me to ask myself why. The answer that comes to me is that I was not actually as open-minded as I like to remember the story. I was trying to find a rational alternative to faith (i.e., that arrived at the same conclusions but required no faith). My best effort was indistinguishable from faith. In other words, I had failed. So as the Lord and I did our postmortem on those years, I said the time was better than I had expected (recalling my parents and hitting a baseball), but that I was still inclined to wish for never having been born.40

It would be many years before I learned that, according to the Koine Greek Lexicon online, the verb of being ἔσεσθε, translated be in the phrase Be perfect, was a form of εἰμί in the future tense and indicative mood: “The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.” In other words, Jesus promised: “You will be perfect, therefore, as your heavenly Father is perfect [Table].”

The confusion that resulted from my experience—that I did “incrementally better” as an actor attempting to love like God by obeying rules of love as the “choices” made by my new character—is no longer an issue. Of course, an actor attempting to imitate God does “incrementally better” than one slavishly obeying the dictates of the old self, which belongs to your former manner of life and is corrupt through deceitful desires.41 Some actors are better than others. But a righteousness of one’s own achieved by obeying rules as an actor plays a part is not the righteousness of Godrevealed [in the gospel42] from faith for faith;43 it is certainly not the abundance of grace and the free gift of righteousness [that causes one to] reign in life through the one man Jesus Christ.44 Though hypocrisy is not the unforgivable sin, it is an attempt to be justified by law and a falling away from grace.45

But God’s love wasn’t finished at the cross. Jesus continued to draw us to Himself. His Holy Spirit energized John and me to study Paul’s writings in enough detail to begin to perceive the difference between God’s gift of righteousness and our own achievements of righteousness by our own efforts.

According to a note (14) in the NET, Paul quoted from Genesis 2:24 in 1 Corinthians 6:16. A table comparing the Greek of that quotation with that of the Septuagint follows.

1 Corinthians 6:16b (NET Parallel Greek)

Genesis 2:24b (Septuagint BLB) Table

Genesis 2:24b (Septuagint Elpenor)

Ἔσονται…οἱ δύο εἰς σάρκα μίαν

ἔσονται οἱ δύο εἰς σάρκα μίαν

ἔσονται οἱ δύο εἰς σάρκα μίαν

1 Corinthians 6:16b (NET)

Genesis 2:24b (NETS)

Genesis 2:24b (English Elpenor)

The two will become one flesh

the two will become one flesh

they two shall be one flesh

Tables comparing 1 John 4:19, 20; John 14:19, 20; James 2:20 and Luke 18:20-24 in the KJV and NET follow.

1 John 4:19, 20 (NET)

1 John 4:19, 20 (KJV)

We love because he loved us first. We love him, because he first loved us.

1 John 4:19 (NET Parallel Greek)

1 John 4:19 (Stephanus Textus Receptus)

1 John 4:19 (Byzantine Majority Text)

ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς ημεις αγαπωμεν αυτον οτι αυτος πρωτος ηγαπησεν ημας ημεις αγαπωμεν αυτον οτι αυτος πρωτος ηγαπησεν ημας
If anyone says “I love God” and yet hates his fellow Christian, he is a liar because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 4:20 (NET Parallel Greek)

1 John 4:20 (Stephanus Textus Receptus)

1 John 4:20 (Byzantine Majority Text)

ἐάν τις εἴπῃ ὅτι ἀγαπῶ τὸν θεὸν καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν εαν τις ειπη οτι αγαπω τον θεον και τον αδελφον αυτου μιση ψευστης εστιν ο γαρ μη αγαπων τον αδελφον αυτου ον εωρακεν τον θεον ον ουχ εωρακεν πως δυναται αγαπαν εαν τις ειπη οτι αγαπω τον θεον και τον αδελφον αυτου μιση ψευστης εστιν ο γαρ μη αγαπων τον αδελφον αυτου ον εωρακεν τον θεον ον ουχ εωρακεν πως δυναται αγαπαν

John 14:19, 20 (NET)

John 14:19, 20 (KJV)

In a little while the world will not see me any longer, but you will see me; because I live, you will live too. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

John 14:19 (NET Parallel Greek)

John 14:19 (Stephanus Textus Receptus)

John 14:19 (Byzantine Majority Text)

ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτε με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε ετι μικρον και ο κοσμος με ουκ ετι θεωρει υμεις δε θεωρειτε με οτι εγω ζω και υμεις ζησεσθε ετι μικρον και ο κοσμος με ουκετι θεωρει υμεις δε θεωρειτε με οτι εγω ζω και υμεις ζησεσθε
You will know at that time that I am in my Father and you are in me and I am in you. At that day ye shall know that I am in my Father, and ye in me, and I in you.

John 14:20 (NET Parallel Greek)

John 14:20 (Stephanus Textus Receptus)

John 14:20 (Byzantine Majority Text)

ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε |ὑμεῖς| ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ καγὼ ἐν ὑμῖν εν εκεινη τη ημερα γνωσεσθε υμεις οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν εν εκεινη τη ημερα γνωσεσθε υμεις οτι εγω εν τω πατρι μου και υμεις εν εμοι και εγω εν υμιν

James 2:20 (NET)

James 2:20 (KJV)

But would you like evidence, you empty fellow, that faith without works is useless? But wilt thou know, O vain man, that faith without works is dead?

James 2:20 (NET Parallel Greek)

James 2:20 (Stephanus Textus Receptus)

James 2:20 (Byzantine Majority Text)

Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν θελεις δε γνωναι ω ανθρωπε κενε οτι η πιστις χωρις των εργων νεκρα εστιν θελεις δε γνωναι ω ανθρωπε κενε οτι η πιστις χωρις των εργων νεκρα εστιν

Luke 18:20-24 (NET)

Luke 18:20-24 (KJV)

You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.

Luke 18:20 (NET Parallel Greek)

Luke 18:20 (Stephanus Textus Receptus)

Luke 18:20 (Byzantine Majority Text)

τὰς ἐντολὰς οἶδας· μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης τιμα τον πατερα σου και την μητερα σου τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης τιμα τον πατερα σου και την μητερα σου
The man replied, “I have wholeheartedly obeyed all these laws since my youth.” And he said, All these have I kept from my youth up.

Luke 18:21 (NET Parallel Greek)

Luke 18:21 (Stephanus Textus Receptus)

Luke 18:21 (Byzantine Majority Text)

ὁ δὲ εἶπεν· ταῦτα πάντα ἐφύλαξα ἐκ νεότητος ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου
When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

Luke 18:22 (NET Parallel Greek)

Luke 18:22 (Stephanus Textus Receptus)

Luke 18:22 (Byzantine Majority Text)

ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι
But when the man heard this, he became very sad, for he was extremely wealthy. And when he heard this, he was very sorrowful: for he was very rich.

Luke 18:23 (NET Parallel Greek)

Luke 18:23 (Stephanus Textus Receptus)

Luke 18:23 (Byzantine Majority Text)

ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενήθη· ἦν γὰρ πλούσιος σφόδρα ο δε ακουσας ταυτα περιλυπος εγενετο ην γαρ πλουσιος σφοδρα ο δε ακουσας ταυτα περιλυπος εγενετο ην γαρ πλουσιος σφοδρα
When Jesus noticed this, he said, “How hard it is for the rich to enter the kingdom of God! And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

Luke 18:24 (NET Parallel Greek)

Luke 18:24 (Stephanus Textus Receptus)

Luke 18:24 (Byzantine Majority Text)

ἰδὼν δὲ αὐτὸν |ὁ| Ἰησοῦς εἶπεν· πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου

1 Galatians 5:1a (ESV) Table

2 Galatians 5:19 (ESV) Table

3 Galatians 5:22 (ESV)

4 Philippians 3:9b (ESV)

5 Galatians 5:4a (ESV) Table

6 Matthew 6:33b (ESV) Table

7 Romans 7:2 (NASB)

9 The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) following love. The NET parallel Greek text and NA28 did not.

10 The NET parallel Greek text and NA28 had the negative particle οὐ preceding δύναται, where the Stephanus Textus Receptus and Byzantine Majority Text had the interrogative adverb πως (KJV: how can).

11 Genesis 1:3 (ESV) Table

12 The NET parallel Greek text and NA28 had ζήσετε here, a form of the verb ζάω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεσθε in the middle voice.

14 John 14:16b, 17a (NASB) Table

15 John 14:23b (NASB) Table

16 1 John 4:19 (NASB)

17 John 14:15 (NASB)

18 John 14:23b (NASB) Table

20 Philippians 2:12b, 13 (ESV) Table

21 Ephesians 4:24b (NASB)

22 Ephesians 4:22b (NASB)

23 Ephesians 4:23b (NASB)

24 1 John 4:19 (NASB)

25 Galatians 5:22a (NASB)

26 Galatians 5:16a (NASB)

27 The NET parallel Greek text and NA28 had ἀργή here, a form of ἀργός, where the Stephanus Textus Receptus and Byzantine Majority Text had νεκρα (KJV: dead), a form of νεκρός.

28 See Romans, Part 18 for a table comparing the Greek of James’ quotation with that of the Septuagint.

29 The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun σου (KJV: thy) following mother. The NET parallel Greek text and NA28 did not.

30 The NET parallel Greek text and NA28 had ἐφύλαξα here, a 1st person singular form of φυλάσσω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εφυλαξαμην (KJV: have I kept) in the middle voice.

31 The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun μου following the noun νεοτητος (KJV: my youth). The NET parallel Greek text and NA28 did not.

32 The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ταυτα (KJV: these things) here. The NET parallel Greek text and NA28 did not.

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

35 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had περίλυπον γενόμενον (KJV: [that he] was very sorrowful) here. The NET parallel Greek text did not.

36 The NET parallel Greek text and NA28 had εἰσπορεύονται here, a form of εἰσπορεύομαι in the present tense and middle/passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελευσονται (KJV: shall theyenter), a form of εἰσέρχομαι in the future tense and middle voice.

37 2 Peter 1:5b-7 (NIV)

41 Ephesians 4:22b (ESV) I consider as a case in point the differences between Boyd “Bible” Swan (Shia LaBeouf) in the movie Fury and any other character Shia LaBeouf has played. “LeBoeuf would say, ‘So the day after I got the job [in Fury], I joined the US National Guard. I was baptised – accepted Christ in my heart – tattooed my surrender and became a chaplain’s assistant to Captain Yates for the 41st Infantry. I spent a month living on a forward operating base.’” From “The Extreme Way Shia LeBeouf Prepared for ‘Fury’,” on TheThings online.

42 Romans 1:17a (NET)

43 Romans 1:17a (ESV)

44 Romans 5:17b (ESV)

My Deeds, Part 3

There is a table representing my unstudied view of the relationship of the clauses of Revelation 2:26-29.  I’m considering the clause, who continues in my deeds until the end, because it tugs the hardest at me to return to my own works.  I’ve begun to try to understand τὰ ἔργα μου, translated my deeds, with a study of τηρῶν (a form of τηρέω), translated who continues.  The most basic understanding of τηρῶν is: Blessed is the one who stays alert and does not lose (τηρῶν, a form of τηρέω) his clothes so that he will not have to walk around naked[1]  It means to keep, not to lose or discard.

To review, the NET translation of John 14:21 confirms both my initial belief and practice, that obeying Jesus’ commands was the path to loving Him, knowing Him and being loved by Him and his Father.  Refining the translation obeys to keeps lowers the standard a bit but doesn’t alter the order of events, that Jesus and his Father loved me because I first loved Jesus (by keeping his commandments, not losing or discarding them).  But this argument was preceded by another, outlined below:

If you love Me…

John 14:15a (NASB)

…you will keep (τηρήσετε, another form of τηρέω) My commandments.

John 14:15b (NASB)

I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides (μένει, a form of μένω; present tense) with you and will be (ἔσται, a form of εἰμί; future tense) in you.

John 14:16, 17 (NASB)

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control…

Galatians 5:22, 23a (NASB)

I have not come to abolish [the law or the prophets] but to fulfill them.

Matthew 5:17b (NET)

…love is the fulfillment of the law.

Romans 13:10b (NET)

He who has My commandments and keeps (τηρῶν, a form of τηρέω) them…

John 14:21a (NASB)

…is the one who loves Me…

John 14:21b (NASB)

I will love Jesus and keep his commandments by the Holy Spirit who abides with me and will be in me.  If I concede to the old man (Ephesians 4:22-24; Colossians 3:9-11), fighting for its own survival by attempting to lose or discard Jesus’ commandments, though it may not alter God’s love for me, I have ceased to love Him with the love that is the fruit of his Spirit, the love that is the fulfillment of the law, no matter what I tell myself and no matter how much emotion I feel for Him.

In this essay I’ll consider John’s explanation, And the person who keeps (τηρῶν, a form of τηρέω) his commandments resides in God, and God in him,[2] but I’ll back up first to take a run at it (1 John 2:28, 29 NET):

And now, little children, remain (μένετε, a form of μένω) in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back.  If you know that he is righteous, you also know that everyone who practices (ποιῶν, a form of ποιέω) righteousness has been fathered by him.

The Greek word translated fathered was γεγέννηται (a form of γεννάω).  John didn’t leave us wondering what he meant by it: Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God[3]  He had a unique understanding of the word μένετε as one of the twelve Jesus sent out with the following instruction (I’ve included Luke 10:7 though it was addressed to the seventy-two others Jesus appointed and sent on ahead of Him).

Mark 6:10 (NET)

Luke 9:4 (NET)

Luke 10:7 (NET)

[Jesus] said to them, “Wherever you enter a house, stay (μένετε, a form of μένω) there until you leave the area.” Whatever house you enter, stay (μένετε, a form of μένω) there until you leave the area. Stay (μένετε, a form of μένω) in that same house, eating and drinking what they give you, for the worker deserves his pay.  Do not move around from house to house.

I understand what it means to stay in a house, to not move around from place to place.  But what does it mean to stay in God?  A few verses prior to this John wrote (1 John 2:24 NET):

As for you, what you have heard from the beginning must remain (μενέτω, another form of μένω) in you.  If what you heard from the beginning remains (μείνῃ, another form of μένω) in you, you also will remain (μενεῖτε, another form of μένω) in the Son and in the Father.

So I remain in the Son and in the Father if Jesus’ teaching remains in me.  Here is Jesus’ teaching on the subject (John 15:4, 5a NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains (μένῃ, another form of μένω) in the vine, so neither can you unless you remain (μένητε, another form of μένω) in me.  I am the vine; you are the branches.  The one who remains (μένων, another form of μένω) in me – and I in him – bears much fruit…

In other words, remaining in Jesus (and his Father) by remaining in the teaching I have heard from the beginning of my new life in Christ (assuming that teaching was the Gospel of Christ) brings forth the fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fulfillment of the law.  Jesus continued, because apart from me you can accomplish nothing.[4]  I don’t think He meant that I couldn’t become a hypocrite, an actor playing at righteousness more or less skillfully.  Jesus warned, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.[5]  But I can’t do the righteousness that fulfills the law apart from remaining in Jesus by remaining in his teaching.

Jesus continued teaching his disciples (John 15:6 NET):

If anyone does not remain (μένῃ, another form of μένω) in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.

He listed some impediments either to hearing in the beginning or to what was heard from the beginning remaining (Luke 8:11-15 NET):

Now the parable means this: The seed is the word of God (ὁ λόγος τοῦ θεοῦ).  Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.  Those on the rock are the ones who receive the word with joy when they hear it, but they have no root.  They believe for a while, but in a time of testing fall away (ἀφίστανται, a form of ἀφίστημι).  As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked (συμπνίγονται, a form of συμπνίγω) by the worries and riches and pleasures of life, and their fruit does not mature.  But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling (κατέχουσιν, a form of κατέχω) to it with an honest and good heart, and bear fruit with steadfast endurance.

If you remain (μείνητε, another form of μένω) in me and my words remain (μείνῃ, another form of μένω) in you, Jesus continued, ask whatever you want, and it will be done (γενήσεται, a form of γίνομαι) for you.  My Father is honored by this, that you bear much fruit and show that you are (γένησθε, another form of γίνομαι) my disciples.[6]  The words if and whatever are the same Greek word ἐὰν.  I understand this request as related to, and bracketed by, bearing fruit.  I’m unsure about translating ἐὰν whatever.  In my case it led to unbelief while—ask [if] you want, and it will be done (or, become) for you—has led to some faith-confirming results.  Jesus continued (John 15:9, 10 NET):   

Just as the Father has loved me, I have also loved you; remain (μείνατε, another form of μένω) in my love.  If you obey (τηρήσητε, another form of τηρέω) my commandments, you will remain (μενεῖτε, another form of μένω) in my love, just as I have obeyed (τετήρηκα, another form of τηρέω) my Father’s commandments and remain (μένω) in his love.

This is how I understood this passage even when the Bible I read translated τηρήσητε keep and τετήρηκα kept.  “Jesus promises to love the disciples if they obey his commandments,” reads the sermon notes for John 15:9-17 on Sermon Writer online.  Here, and other places like it, I turned from being led by the Holy Spirit, especially if my behavior was too embarrassing too often to confess any longer, to take charge of my own righteousness in my own strength.

See what sort of love the Father has given to us: that we should be called God’s children,[7] John continued.  The note (1) in the NET reads:

The ἵνα (Jina) clause is best understood (1) as epexegetical (or explanatory), clarifying the love (ἀγάπην, agapen) that the Father has given to believers. Although it is possible (2) to regard the ἵνα as indicating result, the use of ποταπήν (potapen, “what sort of”) to modify ἀγάπην suggests that the idea of “love” will be qualified further in the following context, and this qualification is provided by the epexegetical ἵνα clause.

I think option (2) is the better understanding.  The sort of love the Father has given to us is not the Father’s feeling for us, but a very practical gift: It is the love that is patient, the love that is kind, the love that bears all things, believes all things, hopes all things, endures all things.[8]  This love may be shared in.  It is the fruit of his Spirit, the fulfillment of the law.  This love may be remained in or may be left behind.  If I leave God’s love behind to run ahead in my own strength God’s love has not and does not change.  If I do not remain in his love I strive way too hard to become a highly-skilled hypocrite rather than receiving the love he has given us.  He gave us this sort of love in order that we should be called God’s children.  Paul concurred with John (Romans 5:5b; 7:6b; 8:3, 4, 14 NET):

…the love of God has been poured out in our hearts through the Holy Spirit who was given to us…

…so that we may serve in the new life of the Spirit and not under the old written code.

For God achieved what the law could not do because it was weakened 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.

For all who are led by the Spirit of God are the sons of God.

“To remain in Jesus’ love,” the entry in SermonWriter reads, “suggests being immersed in Jesus’ love—surrounded by Jesus’ love—comforted by Jesus’ love—empowered by Jesus’ love.  Imagine a swimming pool filled, not with water, but with Jesus’ love.”  All analogies have their problems but this one isn’t too bad.  Ordinarily one tries not to drown in a swimming pool.  A pool of Jesus’ love is really only threatening to the old man (Ephesians 4:25-5:5; Colossians 3:12-17).  The believer lives and breathes in its environs, in fact, only in its environs.  This pool travels with the believer, but the believer can leave the pool.  A believer leaving the pool of God’s love does not change God’s love at all.  Leaving only changes the believer’s access to, and appreciation of, God’s love.  Jesus’ and John’s point was, don’t get out of God’s love.

Here is John again (1 John 3:1-10 NET):

(See what sort of love the Father has given to us: that we should be called God’s children – and indeed we are!  For this reason the world does not know us: because it did not know him.  Dear friends, we are God’s children now, and what we will be has not yet been revealed.  We know that whenever it is revealed we will be like him, because we will see him just as he is.  And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

Everyone who practices (ποιῶν, a form of ποιέω) sin also practices (ποιεῖ, another form of ποιέω) lawlessness; indeed, sin is lawlessness.  And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin.  Everyone who resides (μένων, another form of μένω) in him does not sin; everyone who sins has neither seen him nor known him.  Little children, let no one deceive you: The one who practices (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous.  The one who practices (ποιῶν, a form of ποιέω) sin is of the devil, because the devil has been sinning from the beginning.  For this purpose the Son of God was revealed: to destroy the works of the devil.  Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides (μένει, another form of μένω) in him, and thus he is not able to sin, because he has been fathered (γεγέννηται, a form of γεννάω) by God.  By this the children of God and the children of the devil are revealed: Everyone who does not practice (ποιῶν, a form of ποιέω) righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός) – is not of God.

Now if I do what I do (ποιῶ, another form of ποιέω) not want, Paul wrote believers in Rome, it is no longer me doing it but sin that lives in me.[9]  It is better to greet John’s and Paul’s explanations with faith than with fear or mockeryBut the Spirit of God relentlessly dragged me back when my default position was to “chuck this whole religion thing.”  He was kind and patient when my default position became do-it-myself sanctification, when I said in so many words, “I can’t trust You with something as important as MY righteousness.”  Jaco Gericke had a very different testimony.  I rationalize this difference with Paul’s conclusion: So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[10]  Others rationalize it as individual free will.

When I was young righteousness was a matter of good habits developed through willpower because Jesus had saved me.  Now I can see this as a childish misunderstanding of potentially good teaching.  But at the time I saw Jesus’ salvation only as a reason, why I should do righteousness, never as a cause, how I could do righteousness.  My willpower proved to be unequal to the task.  I am weak-willed vis-à-vis righteousness.  So I tend to minimize the effect of my will and magnify the effect of God’s mercy.   Now that I understand that Jesus’ salvation causes righteousness I have replaced willpower with the fruit of the Holy Spirit.  Of course, I still don’t recognize any habit in me toward the good apart from that daily infusion of his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

On the other hand, I proved to be quite willful, stubborn, rebellious and stiff-necked regarding my sin.  So I tend to see free will as more useful, or more conducive, to sinning.  I don’t tend to argue the point because I can see how one who had more success than I did could regard willpower as helpful in the pursuit of righteousness.  Still, I keep my mind open to the possibility that the preachers of free will may have taken more credit for that righteousness than they deserve.

Little children, John continued, let us not love with word or with tongue but in deed and truth.[11]  As Jesus tried to teach me about the righteousness of God through the faithfulness of Jesus Christ for all who believe,[12] I got tripped up here quite often.  I thought, especially if my performance was less than perfect when I had attempted to trust Him, that his teaching was not his teaching but me playing word games, loving with word (λόγῳ, a form of λόγος) or with tongue (γλώσσῃ, a form of γλῶσσα).  “No, you really have to do it,” I heard many times from my elders if I tried to share what I thought I had been learning.  How I ever thought that obeying rules in my own strength might become loving in deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ, a form of ἀλήθεια), I can’t explain apart from being willful, stubborn, rebellious and stiff-necked.  Now I assume that loving with word or with tongue corresponds to my hypocrisy, while loving in deed and truth corresponds to being led by his Holy Spirit.

John continued (1 John 3:19-24 NET):

And by this we will know that we are of the truth (ἀληθείας, another form of ἀλήθεια) and will convince our conscience in his presence, that if (ἐὰν) our conscience condemns us, that God is greater than our conscience and knows all things.  Dear friends, if (ἐὰν) our conscience does not condemn us, we have confidence in the presence of God, and whatever (ἐὰν; or if) we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment.  And the person who keeps his commandments resides (μένει, another form of μένω) in God, and God in him.  Now by this we know that God resides (μένει, another form of μένω) in us: by the Spirit he has given us.

I want to conclude this essay by addressing one of the statements in the entry in Sermon Writer directly:

The emphasis is love.  Love begins with the Father and flows through the Son to the disciples (v. 9).  It is contingent on obedience…Jesus promises to love the disciples if they obey his commandments.

The demonstrably false statement—“Jesus promises to love the disciples if they obey his commandments”—mischaracterizes God’s love and remaining in his love.  First, consider Jesus’ teaching on the nature of the Father’s love (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  For if you love those who love you, what reward do you have?  Even the tax collectors do the same, don’t they?  And if you only greet your brothers, what more do you do?  Even the Gentiles do the same, don’t they?  So then, be perfect, as your heavenly Father is perfect.

Jesus’ love for me is not equivalent to, or contingent upon, my remaining in his love.  Jesus loves me because God is love and Jesus remains in his Father’s love.  If and only if I remain in his love I will bear the fruit of his Spirit, the love which is the fulfillment of the law, and obey him thereby.  It is not that his love, or even remaining in his love, is contingent upon some open-ended obedience of mine but that my obedience is contingent upon his love and my remaining in his love.

Here the misdirection of translating forms of τηρέω with forms of obey becomes evident.  To keep Jesus’ commandments, not to lose or discard them, has much more in common with his words remaining in us than it does with any form of obey.  Even as I write this I hear the quibble in my head: “But you have obeyed: you have remained in his love by clinging to his teaching.”  I write this quibble off to the religious mind.

I acknowledged the religious mind as nothing more than the carnal mind or the outlook of the flesh, but the term still serves a useful purpose for me.  I expect the carnal mind or the outlook of the flesh to be focused directly on sin.  The pretense of the religious mind is its focus on righteousness, albeit a righteousness of its own derived from the law with a keen desire to justify itself by law.  Consider Jesus’ teaching on the subject (Luke 17:10 NET):

“So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

As I’ve written before, we have this attitude not because we are in some wretched social condition but because our deeds have been done in (or, by) God[13]for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.[14]

[1] Revelation 16:15b (NET)

[2] 1 John 3:24a (NET)

[3] 1 John 5:1a (NET)

[4] John 15:5b (NET)

[5] Matthew 5:20 (NET)

[6] John 15:7, 8 (NET) Table

[7] 1 John 3:1a (NET)

[8] 1 Corinthians 13:7 (NET)

[9] Romans 7:20 (NET)

[10] Romans 9:18 (NET)

[11] 1 John 3:18 (NET)

[12] Romans 3:22a (NET)

[13] John 3:21b (NET)

[14] Philippians 2:13 (NET)

My Deeds, Part 1

In another essay I contrasted 1 Corinthians 5:9-13 and Revelation 2:26-29.  I’ve wanted to return to the latter for a while.  Here is a table representing my unstudied view of the relationship of its clauses in English.

Revelation 2:26-29 (NET)

And to the one who conquers and who continues in my deeds until the end,

I will give him authority over the nations –

he will rule them with an iron rod and like clay jars he will break them to pieces,
just as I have received the right to rule from my Father – and I will give him the morning star.

The one who has an ear had better hear what the Spirit says to the churches.

To begin I’ll consider who continues in my deeds until the end, because it tugs the hardest at me to return to my own works.  As the title of this essay suggests my goal is to understand what Jesus meant by τὰ ἔργα μου, translated my deeds.  But first I’ll look into τηρῶν (a form of τηρέω), translated who continues.

The most basic understanding of τηρῶν is: Blessed is the one who stays alert and does not lose (τηρῶν, a form of τηρέω) his clothes so that he will not have to walk around naked and his shameful condition be seen.[1]  It means to keep, not to lose or discardHe who has My commandments and keeps (τηρῶν, a form of τηρέω) them, Jesus said, is the one who loves Me.[2]

In another essay I described shacking-up “with my girlfriend du jour” as a time when “I began to walk in the grace of Christ’s salvation.”  Of course, I shacked up with my girlfriend because I was trying to believe that Christ put an “end” to the law and all things were “lawful” for me.  In other words, I was attempting to lose or discard Jesus’ commandments (ignoring for the moment that the main “commandment” at issue in my mind was the suspect “sin of premarital sex”).

Jesus wasn’t perplexed by my conundrum.  Suddenly I was filled with desire to write a rock opera about Him.  I became immersed in the words of the four Gospel narratives.  Among those words was: He who has My commandments and keeps them is the one who loves Me.  Though I read the word keeps, I heard the word obeys.  I thought keeps meant obeys at that time: The person who has my commandments and obeys (τηρῶν, a form of τηρέω) them is the one who loves me.[3]

So when I married my roommate, though I had certainly fallen away from grace since I was trying to be declared righteous by the law,[4] I was done for the moment with my attempt to lose or discard Jesus’ commandments.  I can’t say I was obeying them.  Obedience apart from grace is hypocrisy, an actor playing at righteousness.

The Circle in the movie of the same name is a religious cult/high-tech company.  There are many spoilers here.  During a weekly worship service called Dream Friday tech evangelist Eamon Bailey (Tom Hanks), one of the founders, introduces a new low-cost, wireless, internet-enabled camera to the faithful, called Circlers.  These cameras, connected to The Circle, are being placed all over the world.  “There needs to be accountability,” Eamon preaches.  “Tyrants and terrorists can no longer hide.  We will see them.  We will hear them.  We will hear and see everything.  If it happens, we’ll know.  We’re calling it SeeChange.”

A new employee Mae Holland (Emma Watson) sits in the congregation drinking the Kool-Aid (as she admits to another Circler later in the film).  “We will see it all because knowing is good,” Eamon proclaims, “but knowing everything is better.”

“We need accountability.  We need openness,” Tom Stenton (Patton Oswalt), COO of The Circle, concurs as he introduces Congresswoman Olivia Santos (Judy Reyes) at another worship service.  “I intend to show exactly how democracy can and should be,” Congresswoman Santos thrills Tom’s congregation.  “Starting today, my every meeting, my every phone call and email will be accessible to my constituents and to the world in real time.”

“Hello, democracy!  Open and accountable!” Tom seals the deal.

One night SeaChange cameras and monitoring help save Mae’s life after a misguided kayaking accident.  Tom and Eamon counsel her after the incident.  “I am a believer in the perfectibility of human beings,” Eamon admits.  “When we are our best selves, the possibilities are endless.  There isn’t a problem that we cannot solve.  We can cure any disease, and we can end hunger.”  Mae is a repentant convert.  “Without secrets,” Eamon concludes, “without the hoarding of knowledge and information, we can finally realize our potential.”

“I committed a crime” Mae confesses before the Circlers.  “I borrowed a kayak without the owner’s knowledge, paddled out to the middle of the bay and I wasn’t wearing a life jacket.”

“So, Mae,” Eamon asks, “do you think you behave better or worse when you are being watched?”

“Better.  Without a doubt.”

“What happens when you’re alone and unobserved?”

“Well, for starters, I steal kayaks.  Seriously, I do things I don’t wanna do.  I lie…secrets are lies.  Secrets are what make crimes possible.  We behave worse when we’re not accountable.  I was my worst self because I didn’t think anyone was watching.  I thought that I was alone…Knowledge is a basic human right.  Access to all possible human experience is a basic human right…From now on I’ll be wearing a modified SeeChange camera at all times.  I’m going fully transparent.”

My personal logline for The Circle is “Cyber-bullying with a great warm smile.”  But the attempt to drive a preachy plot with a series of worship services didn’t fare any better for a mainstream movie than it does for a Christian film.  And when Tom and Eamon bully Mae in front of the congregation into becoming complicit in her friend’s accidental death, she doesn’t rise up and race against the clock and certain death to consume The Circle in slow-motion fireballs.  The Circle is not presented as evil through Mae’s eyes but as a necessary good.

From the beginning she believed that the needs of society and the needs of the individual are the same.  “When someone dies in a plane crash,” she explains to her disbelieving parents, clinging desperately to their sick old ideas of personal privacy, “you don’t abandon planes.  You make them safer.”  And with the self-assurance that “I’m the only one who can do this,” Mae flips the script on Eamon and Tom, becomes high priestess of the cult and leads the Circlers into the light.

Still, I enjoyed the film’s depiction of the religious mind in a non-theistic context.  And it was a welcome reminder that forced righteousness under an ever-watchful eye is not the righteousness of God through the faithfulness of Jesus Christ for all who believe.[5]  The table below contrasts the NASB and NET translations of John 14:21.

NASB

NET

He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him. The person who has my commandments and obeys them is the one who loves me.  The one who loves me will be loved by my Father, and I will love him and will reveal myself to him.

Though keeps may be a lower standard than obeys, the flow here is still fairly clear and appears that there is something one must do before Jesus will disclose or will reveal Himself to that person, not to mention love.  I looked into ἐμφανίσω (a form of ἐμφανίζω) the Greek word translated will disclose and will reveal.  It only occurred this once, so I made a table of all the forms of ἐμφανίζω.

Form of ἐμφανίζω Reference KJV

NET

ἐμφανίσατε Acts 23:15 …ye with the council signify to the chief captain… …you and the council request the commanding officer…
ἐμφανίσω John 14:21 …I will love him, and will manifest myself to him… …I will love him and will reveal myself to him.
ἐμφανισθῆναι Hebrews 9:24 to appear in the presence of God for us… and he appears now in God’s presence for us.
ἐμφανίζειν John 14:22 …thou wilt manifest thyself unto us, and not unto the world? …you are going to reveal yourself to us and not to the world?
ἐμφανίζουσιν Hebrews 11:14 …they that say such things declare plainly …those who speak in such a way make it clear
ἐνεφάνισαν Acts 24:1 …who informed the governor against Paul. …they brought formal charges against Paul to the governor.
Acts 25:2 Then the high priest and the chief of the Jews informed him against Paul, and besought him… So the chief priests and the most prominent men of the Jews brought formal charges against Paul to him.
Acts 25:15 …the chief priests and the elders of the Jews informed me… …the chief priests and the elders of the Jews informed me about him…
ἐνεφάνισας Acts 23:22 See thou tell no man that thou hast showed these things to me. Tell no one that you have reported these things to me.
ἐνεφανίσθησαν Matthew 27:53 …and went into the holy city, and appeared unto many. …and went into the holy city and appeared to many people.

The most basic meaning is to appear in person (Hebrews 9:24; Matthew 27:53).  And that sense was certainly true in John 14:21 and 22:  After his resurrection Jesus appeared (ἐφανερώθη, a form of φανερόω) in a different form to two of them while they were on their way to the country.[6]  Then he appeared (ἐφανερώθη, a form of φανερόω) to the eleven themselves, while they were eating[7]  After this Jesus revealed (ἐφανέρωσεν, another form of φανερόω) himself again to the disciples by the Sea of Tiberias.[8]  This was now the third time Jesus was revealed (ἐφανερώθη, a form of φανερόω) to the disciples after he was raised from the dead.[9]  But not once did He reveal Himself in person to Ananias, Caiaphas, the Pharisees (other than Saul) or the experts in the law after his resurrection.

“Lord, what then has happened” Judas (not Iscariot) asked, “that You are going to disclose (ἐμφανίζειν, another form of ἐμφανίζω) Yourself to us and not to the world?”  Jesus answered and said to him, “If anyone loves Me [e.g., if anyone has My commandments and keeps them], he will keep (τηρήσει, another form of τηρέω) My word (λόγον, a form of λόγος); and My Father will love him, and We will come to him and make Our abode with him.  He who does not love Me [e.g., does not have or keep My commandments] does not keep (τηρεῖ, another form of τηρέω) My words (λόγους, another form of λόγος); and the word (λόγος) which you hear is not Mine, but the Father’s who sent Me.[10]

I know that you are Abraham’s descendants, Jesus said.  But you want to kill me, because my teaching (λόγος) makes no progress among you[11] (NASB: My word has no place in you).  And, Having no regard for the command of God, you hold fast to human traditionThus you nullify the word of God by your tradition that you have handed down.[12]  In other words, they did not keep his word or his commandments and He did not disclose or reveal Himself to them by a personal appearance after his resurrection.

There are five other occurrences (Acts 23:15, 22; 24:1; 25:2, 15) of forms of ἐμφανίζω which included personal appearance but the communication of certain information was also of key importance.  I’ll highlight two of them because they remind me of my own experience studying the Bible.

The chief priests and the most prominent men of the Jews brought formal charges (ἐνεφάνισαν, another form of ἐμφανίζω) against Paul to[13] Festus, the Roman governor.  Describing those charges Festus said (Acts 25:15-19 NET):

When I was in Jerusalem, the chief priests and the elders of the Jews informed (ἐνεφάνισαν, another form of ἐμφανίζω) me about [Paul], asking for a sentence of condemnation against him.  I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face to face and had been given an opportunity to make a defense against the accusation.  So after they came back here with me, I did not postpone the case, but the next day I sat on the judgment seat and ordered the man to be brought.  When his accusers stood up, they did not charge him with any of the evil deeds (πονηρῶν, a form of πονηρός) I had suspected.  Rather they had several points of disagreement with him about their own religion (δεισιδαιμονίας, a form of δεισιδαιμονία) and about a man named Jesus who was dead, whom Paul claimed to be alive.

In Jerusalem the information Festus received from the chief priests and the elders of the Jews formed an image in his mind based largely on his own knowledge and experience—the evil deeds I had suspected.  On further examination at trial in Caesarea Festus’ erroneous ideas were corrected—they had several points of disagreement with him about their own religion and about a man named Jesus who was dead, whom Paul claimed to be alive.  Though Festus received more information and even some more clarity about Paul’s situation, he acknowledged: I was at a loss how I could investigate these matters[14]  My point here is that the information, and understanding the information presented, had taken precedence over the personal appearance aspects of ἐμφανίζω.

Finally, one occurrence of a form of ἐμφανίζω referenced people of the past, known only through Scripture: These all died in faith without receiving the things promised, but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on the earth.  For those who speak [e.g., through words recorded in the Bible] in such a way make it clear (ἐμφανίζουσιν, another form of ἐμφανίζω) that they are seeking a homeland.[15]  And it is in this way that I think Jesus’ words have meaning for me here and now.  He will disclose or will reveal Himself to me through Scripture if I love Him, which means if I have his commandments and keep them.

So why was I filled with desire to write a rock opera about Jesus even as I attempted to lose or discard his commandments?  Why wasn’t I filled with desire to write a rock opera about Aleister Crowley?  I certainly knew of him.  No one gets very deep into rock music without hearing about its patron saint. “Harm None, Do as You Will” was much closer to my mantra at that moment than anything Jesus had said.

Before Jesus said—He who has My commandments and keeps them is the one who loves Me—He said—If you love Me, you will keep (τηρήσετε, another form of τηρέω) My commandments.[16]  Then[17] he introduced the Holy Spirit (John 14:16, 17 NASB).

I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.

If I remember that the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,[18] then what Jesus said logically was:

  1. If you love Me, you will keep My commandments.
  2. You will love Me (e.g., the fruit of the Spirit).
  3. Therefore, you will keep My commandments.

The simple answer to my question then is that I was filled with desire to write a rock opera about Jesus because his Holy Spirit is alive and well.  Aleister Crowley is dead.  (I’ll ignore for the moment that spirits which may or may not have influenced him are alive still.  They obviously had little or no influence on me.)  But what do I make of Jesus’ other statement?  He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.

The implication here is that if I do not have and keep his commandments He will not disclose Himself to me.  But the Helper, the Holy Spirit, He also said, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.[19]  How do I reconcile these two?

Do not extinguish the Spirit,[20] Paul wrote the Thessalonians without any explanation.  I think I’ve found here one way to extinguish the Spirit (in me, not in anyone else); namely, to lose or discard Jesus’ commandments, whether deliberately by conscious rejection or holding fast instead to the traditions of human religion so that his teaching (λόγος) makes no progress in me.  But if I were to teach others the traditions of human religion that nullify the word of God, though my power would be less than absolute, I might become instrumental in extinguishing the Spirit in them as well. 

I’ll pick this up in another essay.

[1] Revelation 16:15b (NET)

[2] John 14:21a (NASB)

[3] John 14:21a (NET)

[4] Galatians 5:4 (NET) Table

[5] Romans 3:22a (NET)

[6] Mark 16:12 (NET)

[7] Mark 16:14 (NET)

[8] John 21:1a (NET)

[9] John 21:14 (NET)

[10] John 14:22-24 (NASB)

[11] John 8:37 (NET)

[12] Mark 7:8, 13a (NET)

[13] Acts 25:2 (NET)

[14] Acts 25:20a (NET)

[15] Hebrews 11:13, 14 (NET)

[16] John 14:15 (NASB)

[17] By adding then to the text the NET translators have made it seem as if Jesus said, If you love me and you keep my commandments then I will ask the Father…   This then however does not make the second clause logically dependent on the first two.  It is simply an irregular translation of (καγὼ, a form of κἀγώ) and means no more than Jesus said this then He said that as they acknowledge in a footnote 36.

[18] Galatians 5:23, 24a (NET)

[19] John 14:26 (NASB)

[20] 1 Thessalonians 5:19 (NET)

Fear – Deuteronomy, Part 3

This very day, yehôvâh (יהוה) said to Moses, I will begin to fill all the people of the earth with dread and to terrify them when they hear about you.  They will shiver and shake in anticipation of your approach.[1]  This very day was past as Moses recounted Israel’s history, the not-so-distant past, after all the military men had been eliminated from the community.[2]  The Hebrew word translated and to terrify was yirʼâh (ויראתך), the word I had hoped would distinguish the fear of the Lord from ordinary fear.  It was off to a good start.

When Abimelech confronted Abraham for misleading him whether Sarah was his wife, Abraham said, “Because I thought, ‘Surely no one fears (yirʼâh, יראת) God (ʼĕlôhı̂ym, אלהים) in this place.’”[3]  Abraham assumed that those who did not fear God would kill him to take his beautiful wife and those who fear God would not.  But he had completely misjudged Abimelech, who feared God very much (Genesis 20:2-7 NET):

Abraham said about his wife Sarah, “She is my sister.”  So Abimelech, king of Gerar, sent for Sarah and took her.  But God (ʼĕlôhı̂ym, אלהים) appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman you have taken, for she is someone else’s wife [Table].”  Now Abimelech had not gone near her.  He said, “Lord (ʼădônây, אדני), would you really slaughter an innocent nation?  Did Abraham not say to me, ‘She is my sister’?  And she herself said, ‘He is my brother.’  I have done this with a clear conscience and with innocent hands!”

Then in the dream God (ʼĕlôhı̂ym, האלהים) replied to him, “Yes, I know that you have done this with a clear conscience.  That is why I have kept you from sinning against me and why I did not allow you to touch her.  But now give back the man’s wife.  Indeed he is a prophet and he will pray for you; thus you will live.  But if you don’t give her back, know that you will surely die along with all who belong to you.”

The next morning when Abimelech told his servants about the dream they were terrified (yârêʼ, וייראו + meʼôd).[4]  Abimelech’s yirʼâh was no mere emotion but resulted in concrete acts (Genesis 20:14-18 NET):

So Abimelech gave sheep, cattle, and male and female servants to Abraham.  He also gave his wife Sarah back to him [Table].  Then Abimelech said, “Look, my land is before you; live wherever you please [Table].”

To Sarah he said, “Look, I have given a thousand pieces of silver to your ‘brother.’  This is compensation for you so that you will stand vindicated before all who are with you [Table].”

Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.  For the Lord (yehôvâh, יהוה) had caused infertility to strike every woman in the household of Abimelech because he took Sarah, Abraham’s wife.

If this were the only mention of yirʼâh I would say that fearing God is the answer, no need for Jesus to die.  So long as people fear God and He intercedes with a threatening dream and yehôvâh inflicts limited reversible bodily harm the kingdom of God can last forever as a police state.  But I’m probably extrapolating too far.  Realistically, this fear and threatening dream and reversible bodily harm prevented one adultery.  That is a long way from universal righteousness.

God (ʼĕlôhı̂ym, אלהים) spoke all these words: “I, the Lord (yehôvâh, יהוה), am your God (ʼĕlôhı̂ym, אלהיך), who brought you from the land of Egypt, from the house of slavery [Table].[5]  After yehôvâh spoke the ten commandments, Moses said to the people, “Do not fear (yârêʼ, תיראו), for God has come to test you, that the fear (yirʼâh, יראתו) of him may be before you so that you do not sin.”[6]  The commandments begin (Exodus 20:3-6 NET):

“You shall have no other gods (ʼĕlôhı̂ym, אלהים) before me [Table].

“You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below [Table].  You shall not bow down to them or serve them, for I, the Lord (yehôvâh, יהוה), your God (ʼĕlôhı̂ym, אלהיך), am a jealous God (ʼêl, אל), responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me [Table], and showing covenant faithfulness to a thousand generations of those who love (ʼâhab, לאהבי) me and keep my commandments [Table].”

The first occurrence of ʼâhab in the Bible was Abraham’s love (אהבת; Genesis 22:2) for Sarah’s son Isaac.  Isaac loved (ויאהבה; Genesis 24:67) Rebekah and (ויאהב; Genesis 25:28) Esau his son while Rebekah loved (אהבת) his brother Jacob.  Isaac also had a love (אהבתי; Genesis 27:4 – אהב; Genesis 27:9 – אהב; Genesis 27:14) for tasty food.  Jacob had fallen in love (ויאהב; Genesis 29:18) with Rachel.  Working for her father for seven years to acquire her seemed like only a few days to him because his love (באהבתו; Genesis 29:20) for her was so great.  Jacob loved (ויאהב; Genesis 29:30) Rachel more than Leah.  After she gave birth to Reuben, Leah thought surely Jacob will love (יאהבני; Genesis 29:32) me now, but he loved (אהב; Genesis 37:3) Joseph, Rachel’s firstborn, more than all his sonsWhen Joseph’s brothers saw that their father loved (ʼâhab, אהב) him more than any of them, they hated Joseph and were not able to speak to him kindly.[7]  They got rid of Joseph but acknowledged to him years later (though they didn’t recognize him yet) their father’s love for his younger brother Benjamin (Genesis 44:20 NET):

We have an aged father, and there is a young boy who was born when our father was old.  The boy’s brother is dead.  He is the only one of his mother’s sons left, and his father loves (ʼâhab, אהבו) him.

Introduced here in the ten commandments just as the forty-day limit of the yirʼâh of God to restrain sin was about to be made evident, the partiality of Jacob’s ʼâhab, his love for a favorite wife and favorite sons, would have been a step in the right direction if his descendants had loved yehôvâh as their favorite God and kept his commandments.  If you love me, Jesus told his disciples, you will obey my commandments.[8]  I spent too much of my life trying to obey his commandments to prove that I loved Him.  But here I want to contrast this statement to his former statement in the ten commandments.

Exodus 20:6 (NET)

Septuagint John 14:15 (NET)

Parallel Greek

…who love me and keep my commandments. ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά[9] μου If you love me, you will obey my commandments. Ἐὰν ἀγαπᾶτε με, τὰς ἐντολὰς (a form of ἐντολή) τὰς ἐμὰς τηρήσετε

Under law love me and keep my commandments are joined by the conjunction and (Greek: καὶ), two different things on my to-do list.  Under grace you will obey my commandments is a promise predicated on if you love me.  The difference is the meaning of love, not the difference of the meaning of ʼâhab in Hebrew and ἀγαπάω in Greek.  Both ἀγαπῶσιν and ἀγαπᾶτε above are forms of ἀγαπάω.[10]    But ʼâhab (translated ἀγαπῶσιν) was used to describe the partial love[11] of human beings before it occurred in the ten commandments, while ἀγαπᾶτε was used to describe God’s love, the fruit of his Spirit[12] which is patient, kind, not envious, does not brag, is not puffed up or rude, not self-serving, easily angered or resentful, not glad about injustice, but rejoices in the truth, bears all things, believes all things, hopes all things, endures all things and never ends.[13]  I didn’t appreciate this difference either the first time I read John’s Gospel narrative.

The word keep above is a translation of the Hebrew word shâmar (ולשמרי).  It was translated φυλάσσουσιν (a form of φυλάσσω) in Greek in the Septuagint.  And φυλάσσουσιν was translated doobey in the NET: For those who are circumcised do not obey (φυλάσσουσιν, a form of φυλάσσω) the law themselves, but they want you to be circumcised so that they can boast about your flesh.[14]  This is not a particularly common translation, more often translated keep in English.  The NET translators chose obey for forms of φυλάσσω any time it made any sense at all.

Jesus, for instance, didn’t pray that He had obeyed (ἐφύλαξα, another form of φυλάσσω) his disciples, but that He had watched over them.  A strong man, fully armed does not keep his possessions safe when he obeys (φυλάσσῃ, another form of φυλάσσω) his own palace, but when he guards it.  Apart from the obvious exceptions, however, I have no particular objection to translating φυλάσσω obeyTranslating forms of τηρέω obey is a bit more problematic: If you love me, you will obey (τηρήσετε, a form of τηρέω) my commandments.[15]

Again there are obvious counter examples: Jesus did not obey (ἐτήρουν, another form of τηρέω) his disciples, He kept them safe.  Mary did not obey (τηρήσῃ, another form of τηρέω) three quarters of a pound of expensive aromatic oil from pure nard,[16] She has kept it for the day of my burial,[17] Jesus said.  But there are a few other examples that were not translated obey for no apparent reason except to protect (or, obey) the sensibilities of late 20th century pre-tribulation rapture-believing Protestants, to keep them in the fold, so to speak.

Revelation 3:8 (NET)

Revelation 3:10 (NET)

I know that you have little strength, but you have obeyed my word and have not denied my name. Because you have kept my admonition to endure steadfastly, I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Both you have obeyed and you have kept are translations of the same Greek word ἐτήρησας (another form of τηρέω).  I’ll ignore for the moment that both of these statements were addressed to the singular angel of the church in Philadelphia[18] and deal with them as I had commonly assumed.  (I’m also assuming that the NET translators wanted to translate τηρέω obey as often as possible.)  The clause you have obeyed my word is possible if I take Jesus’ word to be his answer to the question—What must we do to accomplish the deeds God requires?[19]This is the deed God requires – to believe in the one whom he sent.[20]  Even when I believed that faith originated from me rather than an aspect of the fruit of his Spirit, I was more or less comfortable thinking of my faith as my obedience.

There is little more frightening to one who does not know the power and presence of the Holy Spirit than an admonition (λόγον, a form of λόγος; translated word above) to endure steadfastly.  “You have obeyed my word to endure steadfastly” (in my own strength and faithfulness) would have seemed a little too steep a price to escape the great tribulation.  Because you have kept my admonition to endure steadfastly is not that different, really, but it would have felt a little less works oriented to me when I did not yet know the power and presence of the Holy Spirit.

I may have balked at hearing Jesus say, if you want to enter into life, obey (τήρησον, another form of τηρέω) the commandments.  Or if John had written, by this we know that we have come to know God: if we obey (τηρῶμεν, another form of τηρέω) his commandments.  And, whatever we ask we receive from him, because we obey (τηροῦμεν, another form of τηρέω) his commandments and do the things that are pleasing to him.  Or, the person who obeys (τηρῶν, another form of τηρέω) his commandments resides in God, and God in himFor this is the love of God: that we obey (τηρῶμεν, another form of τηρέω) his commandments.  Of course, the NET translators did translate τηροῦντες (another form of τηρέω) so as to define saints as those who obey God’s commandments and hold to their faith in Jesus.[21]

On the Christian & Missionary Alliance webpage entitled “Sanctification” [This link is no longer active. See Addendum] I read an amazing confession that “most Christians do not understand or experience…the fullness of the Holy Spirit in their lives.”  I don’t want to hit this too hard since I imagine[22] that other Christian religions experience a similar phenomenon whether they confess it or not.  In one sense I’m gratified that my problem is shared by over half of Christians.  Two causes were cited: 1) we “have been badly taught,” or 2) we “have chosen to disregard the clear teaching of the New Testament regarding sanctification.”  That diagnosis, however, lights a clear path to a prescription: better teaching on the passages of Scripture that explain that we “can’t make ourselves holy any more than we can make ourselves saved” and that “Christ is our Sanctifier in the same way that He is our Savior.”

While I’m not opposed generally to translating φυλάσσω or τηρέω obey, to also translate ὑπακούω obey causes me to wonder.  One of the reasons I enjoy the NET translation is that it feels like the translators and I grew up in the same socially constructed reality and the same religious milieu.  What was the impetus to translate all three words obey?  Were they pushed by that same impatient just do it attitude I encountered when I tried to discuss my early hesitant and tentative ideas about what the New Testament, Paul in particular, taught about righteousness?  Paul and the Holy Spirit were careful to distinguish Old Testament guarding and keeping from New Testament hearing with faith.

I heard a pastor recently (a Baptist not C&MA) say, “The Holy Spirit doesn’t stop me from sinning, just convicts me when I do.”  I gave him the benefit of the doubt at the time that he didn’t mean exactly what he had said.  His preaching style is so haphazard and stream-of-consciousness it might have meant anything:

From…

To…

Trusting Jesus as I do, believing what I believe, knowing what I know, why does sin ever erupt from this constitution of parts I call meWretched man that I am!  Who will rescue me from this body of death?[23] The particular “sin” he had in mind but didn’t confess was man-made and of no concern to the Holy Spirit.

But what if I were still struggling with the concept of sanctification by faith?  What if I had taken his words at face value and believed them?  Would I have believed that—Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God[24]—was false?  Possibly, maybe even gratefully for a time.  But then the Holy Spirit would have kept after me, reminding me of Scriptures that contradicted the Pastor’s words (and my conclusions based on them), prodding me on with love, joy, peace, patience, kindness. goodness, faithfulness, gentleness and his control until I saw yehôvâh/Jesus again, Love Himself, leading me patiently, kindly, not hatefully, not bragging, not puffed up or rude, not self-serving, not easily angered or resentful, not glad about injustice, but rejoicing in the truth, bearing all things, believing all things, hoping all things, enduring all things and never failing, until the very verse I thought condemned me became first a promise filled with hope, until that day it becomes a truth in actual fact.

In this particular case there was never a real issue for me.  And I can increase attendance at this Pastor’s church by as much as 25% when I show up.  So maybe any problem of this sort is self-correcting.  Still, I wonder whether the greater than half of Christians who “do not understand or experience…the fullness of the Holy Spirit in their lives” fill the pews only.  My children, Paul penned the church in Galatia over this very issue, I am again undergoing birth pains until Christ is formed in you![25] 

I’ll pick this up again in another essay.  The tables I created to study φυλάσσω, τηρέω and ὑπακούω follow.

Forms of φυλάσσω Reference

NET Translation

ἐφύλαξα Matthew 19:20 The young man said to him, “I have wholeheartedly obeyed all these laws.”
Luke 18:21 The man replied, “I have wholeheartedly obeyed all these laws since my youth.”
John 17:12 When I was with them I kept them safe and watched over them in your name…
ἐφυλαξάμην Mark 10:20 The man said to him, “Teacher, I have wholeheartedly obeyed all these laws since my youth.”
ἐφυλάξατε Acts 7:53 You received the law by decrees given by angels, but you did not obey it.
ἐφύλαξεν 2 Peter 2:5 …and if he did not spare the ancient world, but did protect Noah, a herald of righteousness…
φυλάσσῃ Luke 11:21 When a strong man, fully armed, guards his own palace, his possessions are safe.
Romans 2:26 …if the uncircumcised man obeys the righteous requirements of the law…
φυλάσσειν Acts 12:4 …he put him in prison, handing him over to four squads of soldiers to guard him.
Acts 16:4 …they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.
φυλάσσεσθαι Acts 21:25 …we have written a letter, having decided that they should avoid meat that has been sacrificed to idols…
Acts 23:35 Then he ordered that Paul be kept under guard in Herod’s palace.
φυλάσσεσθε Luke 12:15 Watch out and guard yourself from all types of greed…
2 Peter 3:17 be on your guard that you do not get led astray by the error of these unprincipled men…
φυλάσσων Acts 21:24 …but that you yourself live in conformity with the law.
Acts 22:20 …approving, and guarding the cloaks of those who were killing him.
φυλασσόμενος Luke 8:29 …bound with chains and shackles and kept under guard
φυλάσσοντες Luke 2:8 …living out in the field, keeping guard over their flock at night.
Luke 11:28 Blessed rather are those who hear the word of God and obey it!
φυλάσσοντι Acts 28:16 Paul was allowed to live by himself, with the soldier who was guarding him.
φυλάσσου 2 Timothy 4:15 You be on guard against him too, because he vehemently opposed our words.
φυλάσσουσιν Galatians 6:13 For those who are circumcised do not obey the law themselves…
φυλάξαι 2 Timothy 1:12 I am convinced that he is able to protect what has been entrusted to me…
Jude 1:24 Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence…
φυλάξατε 1 John 5:21 Little children, guard yourselves from idols.
φυλάξῃ John 12:47 If anyone hears my words and does not obey them, I do not judge him.
φυλάξῃς 1 Timothy 5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind.
φυλάξει John 12:25 …the one who hates his life in this world guards it for eternal life.
2 Thessalonians 3:3 But the Lord is faithful, and he will strengthen you and protect you from the evil one.
φύλαξον 1 Timothy 6:20 O Timothy, protect what has been entrusted to you.
2 Timothy 1:14 Protect that good thing entrusted to you, through the Holy Spirit who lives within us.
Forms of τηρέω Reference

NET Translation

ἐτήρησα 2 Corinthians 11:9 I kept myself from being a burden to you in any way…
ἐτήρησαν John 15:20 If they obeyed my word…
ἐτήρησας Revelation 3:8 …but you have obeyed my word and have not denied my name.
Revelation 3:10 Because you have kept my admonition to endure steadfastly…
ἐτηρεῖτο Acts 12:5 So Peter was kept in prison…
ἐτήρουν Matthew 27:36 Then they sat down and kept guard over him there.
John 17:12 When I was with them I kept them safe and watched over them in your name…
Acts 12:6 …while guards in front of the door were keeping watch over the prison.
τηρῇ 1 John 2:5 But whoever obeys his word, truly in this person the love of God has been perfected.
τηρῆσαι 1 Timothy 6:14 to obey this command without fault or failure until the appearing of our Lord Jesus Christ…
τηρήσαντας Jude 1:6 …the angels who did not keep within their proper domain…
τηρήσατε Jude 1:21 maintain yourselves in the love of God, while anticipating the mercy of our Lord Jesus Christ that brings eternal life.
τηρήσῃ John 8:51 …if anyone obeys my teaching, he will never see death.
John 8:52 …you say, ‘If anyone obeys my teaching, he will never experience death.’
John 12:7 Leave her alone.  She has kept it for the day of my burial.
James 2:10 For the one who obeys the whole law but fails in one point has become guilty of all of it.
τηρήσῃς John 17:15 I am not asking you to take them out of the world, but that you keep them safe from the evil one.
τηρήσητε John 15:10 If you obey my commandments, you will remain in my love…
τηρήσει John 14:23 If anyone loves me, he will obey my word…
τηρήσετε John 14:15 If you love me, you will obey my commandments.
τηρήσω 2 Corinthians 11:9 …a burden to you in any way, and will continue to do so.
Revelation 3:10 …I will also keep you from the hour of testing that is about to come on the whole world…
τήρησον Matthew 19:17 But if you want to enter into life, keep the commandments.
John 17:11 Holy Father, keep them safe in your name that you have given me…
τηρήσουσιν John 15:20 they will obey yours too.
τηρηθῆναι Acts 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty…
τηρηθείη 1 Thessalonians 5:23 …may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.
τηρεῖ John 9:16 This man is not from God, because he does not observe the Sabbath.
John 14:24 The person who does not love me does not obey my words.
1 Timothy 5:22 Keep yourself pure.
1 John 5:18 God protects the one he has fathered, and the evil one cannot touch him.
Revelation 3:3 Therefore, remember what you received and heard, and obey it, and repent.
τηρεῖν Matthew 28:20 …teaching them to obey everything I have commanded you.
Acts 15:5 It is necessary to circumcise the Gentiles and to order them to observe the law…
Acts 16:23 …they threw them into prison and commanded the jailer to guard them securely.
1 Corinthians 7:37 …and has decided in his own mind to keep his own virgin, does well.
Ephesians 4:3 …making every effort to keep the unity of the Spirit in the bond of peace.
James 1:27 …to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
2 Peter 2:9 …and to reserve the unrighteous for punishment at the day of judgment…
τηρεῖσθαι Acts 24:23 He ordered the centurion to guard Paul…
Acts 25:4 Then Festus replied that Paul was being kept at Caesarea…
Acts 25:21 I ordered him to be kept under guard until I could send him to Caesar.
τηρεῖτε Matthew 23:3 Therefore pay attention to what they tell you and do it.
τηρῶ John 8:55 But I do know him, and I obey his teaching.
τηρῶμεν 1 John 2:3 …we have come to know [him]: if we keep his commandments.
1 John 5:3 For this is the love of God: that we keep his commandments.
τηρῶν John 14:21 The person who has my commandments and obeys them is the one who loves me.
1 John 2:4 The one who says “I have come to know [him]” and yet does not keep his commandments is a liar…
1 John 3:24 And the person who keeps his commandments resides in [him]…
Revelation 2:26 And to the one who conquers and who continues in my deeds until the end…
Revelation 16:15 Blessed is the one who stays alert and does not lose his clothes…
Revelation 22:7 Blessed is the one who keeps the words of the prophecy expressed in this book.
τηροῦμεν 1 John 3:22 …whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.
τηρούμενοι 2 Peter 3:7 But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.
τηρουμένους 2 Peter 2:4 …but threw them into hell and locked them up in chains in utter darkness, to be kept until the judgment…
τηροῦντες Matthew 27:54 Now when the centurion and those with him who were guarding Jesus…
Matthew 28:4 The guards were shaken and became like dead men because they were so afraid of him.
Revelation 1:3 …blessed are those who hear and obey the things written in it, because the time is near!
Revelation 14:12 This requires the steadfast endurance of the saints – those who obey God’s commandments and hold to their faith in Jesus.
τηρούντων Revelation 12:17 …the rest of her children, those who keep God’s commandments and hold to the testimony about Jesus.
Revelation 22:9 I am a fellow servant with you and with your brothers the prophets, and with those who obey the words of this book.
τετήρηκα John 15:10 …just as I have obeyed my Father’s commandments and remain in his love.
2 Timothy 4:7 I have competed well; I have finished the race; I have kept the faith!
τετήρηκαν John 17:6 They belonged to you, and you gave them to me, and they have obeyed your word.
τετήρηκας John 2:10 You have kept the good wine until now!
τετήρηκεν Jude 1:6 he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day.
τετηρημένην 1 Peter 1:4 …an inheritance imperishable, undefiled, and unfading.  It is reserved in heaven for you…
τετηρημένοις Jude 1:1 …those who are called, wrapped in the love of God the Father and kept for Jesus Christ.
τετήρηται 2 Peter 2:17 …for whom the utter depths of darkness have been reserved.
Jude 1:13 …wayward stars for whom the utter depths of eternal darkness have been reserved.
Forms of ὑπακούω Reference

NET Translation

ὑπακούει Mark 4:41 Who then is this?  Even the wind and sea obey him!
2 Thessalonians 3:14 But if anyone does not obey our message through this letter…
ὑπακούειν Romans 6:12 …do not let sin reign in your mortal body so that you obey its desires…
ὑπακούετε Romans 6:16 …you are slaves of the one you obey, either of sin resulting in death, or…
Ephesians 6:1 Children, obey your parents in the Lord for this is right.
Ephesians 6:5 Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ…
Colossians 3:20 Children, obey your parents in everything, for this is pleasing in the Lord.
Colossians 3:22 Slaves, obey your earthly masters in every respect, not only when they are watching…
ὑπακούουσιν Matthew 8:27 What sort of person is this?  Even the winds and the sea obey him!
Mark 1:27 A new teaching with authority!  He even commands the unclean spirits and they obey him.
Luke 8:25 Who then is this?  He commands even the winds and the water, and they obey him!
2 Thessalonians 1:8 those who do not know God and do not obey the gospel of our Lord Jesus.
Hebrews 5:9 …he became the source of eternal salvation to all who obey him…
ὑπακοῦσαι Acts 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered.
ὑπήκουον Acts 6:7 …and a large group of priests became obedient to the faith.
ὑπήκουσαν Romans 10:16 But not all have obeyed the good news, for Isaiah says…
ὑπηκούσατε Romans 6:17 you obeyed from the heart that pattern of teaching you were entrusted to…
Philippians 2:12 …just as you have always obeyed, not only in my presence but even more in my absence…
ὑπήκουσεν Luke 17:6 …‘Be pulled out by the roots and planted in the sea,’ and it would obey you.
Hebrews 11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance…
1 Peter 3:6 …like Sarah who obeyed Abraham, calling him lord. You become her children…

Addendum (June 3, 2023): The current “Statement on Sanctification” seems to contain much better teaching on the subject.

“We are called to be like Jesus (Romans 8:29, 1 John 3:3). Rather than commanding us to imitate Him, the New Testament reveals a truth more profound and dynamic. The New Testament teaches that the life of Christ can be lived in and through us (Galatians 2:20). Jesus, Himself indwells us by His Holy Spirit and lives out His life in and through us. Christ is the life-transforming power of sanctification. In the words of Dr. Simpson, He [Christ] actually comes into our being and becomes the source and strength of our very life, reliving His own life in us.7 He further said,

This is the end to which the Spirit is always working, not to develop in us a character, a set of human virtues and high qualities that we call our own, but to form Christ in us and teach us to live in constant dependence upon Him.”8


[1] Deuteronomy 2:25 (NET)

[2] Deuteronomy 2:16 (NET)

[3] Genesis 20:11a (NET) [Table]

[4] Genesis 20:8 (NET)

[5] Exodus 20:1, 2 (NET)

[6] Exodus 20:20 (NET)

[7] Genesis 37:4 (NET)

[8] John 14:15 (NET)

[9] http://www.perseus.tufts.edu/hopper/morph?l=prosta%2Fgmata&la=greek&can=prosta%2Fgmata0&prior=leit

[10] If you love (ἀγαπᾶτε, a form of ἀγαπάω) those who love you, what credit (χάρις; literally graciousness, grace) is that to you?  For even sinners love those who love (ἀγαπῶσιν, another form of ἀγαπάω) them. (Luke 6:32 NET)

[11] Here I’ll add back the occurrence I removed from my survey of ʼâhab: Shechem fell in love (ויאהב; Genesis 34:3 NET) with Jacob’s daughter Dinah after he grabbed her, forced himself on her, and sexually assaulted her (Genesis 34:2 NET)

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

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

[14] Galatians 6:13 (NET)

[15] John 14:15 (NET)

[16] John 12:3 (NET)

[17] John 12:7b (NET)

[18] Revelation 3:7 (NET)

[19] John 6:28 (NET)

[20] John 6:29 (NET)

[21] Revelation 14:12 (NET)

[22] I offer “Five Views on Sanctification” by Mike Sullivan as evidence for my imagining.  It’s an interesting survey of others’ struggles with sanctification.  Xenos has its critics and defenders.

[23] Romans 7:24 (NET)

[24] 1 John 3:9 (NET)

[25] Galatians 4:19 (NET)

Paul’s OT Quotes – Romans 10:18-21

What follows is an analysis of Paul’s Old Testament quotations in Romans 10:18-21:

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

Their voice has gone out to all the earth, and  their words to the ends of the world.

Romans 10:18 (NET)

εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν

Psalm 19:4 Table

εις πασαν την γην εξηλθεν ο φθογγος αυτων και εις τα περατα της οικουμενης τα ρηματα αυτων

Romans 10:18

2

I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.

Romans 10:19b (NET) Table

κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς

Deuteronomy 32:21 Table

εγω παραζηλωσω υμας επ ουκ εθνει επ εθνει ασυνετω παροργιω υμας

Romans 10:19b

3

I was found by those who did not seek me; I became well known to those who did not ask for me.

Romans 10:20 (NET)

ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν

Isaiah 65:1 Table

ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Romans 10:20

4

All day long I held out my hands to this disobedient and stubborn people!

Romans 10:21 (NET)

ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα

Isaiah 65:2 Table

ολην την ημεραν εξεπετασα τας χειρας μου προς λαον απειθουντα και αντιλεγοντα

Romans 10:21

In Item #1 the Septuagint and the parallel Greek text are identical except for accent marks.1  An interesting sidebar is Psalm 19:12-14.  The Psalm begins, The heavens declare the glory of God.2  The song’s second verse, so to speak, begins, The law of the Lord is perfect.3  From then on David praised God’s law and concluded, Yes, your servant finds moral guidance there; those who obey them receive a rich reward.4  The Gospel message followed that in the King James translation, and I include the NET side by side for comparison.

Psalm 19:12-14 (KJV)

Psalm 19:12-14 (NET)

Who can understand his errors? cleanse thou me from secret faults.  Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.  Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Who can know all his errors?  Please do not punish me for sins I am unaware of.  Moreover, keep me from committing flagrant sins; do not allow such sins to control me.  Then I will be blameless, and innocent of blatant rebellion.  May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

In the KJV David recognized his inability to keep the law and asked God to cleanse his secret faults and to keep him back from presumptuous sins.  In the more contemporary translation of the Hebrew in the NET it sounds like David tried to strike a special deal with God to more or less ignore the sins he was unaware of.  There is still a hint of the Gospel in his faith that God would keep him from flagrant sins.  But it almost sounds like a question: Surely that will be good enough, won’t it?  Addressing the Lord as my strength and my redeemer is more reminiscent to me of Paul’s insight (the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God)5 than my sheltering rock and my redeemer.

The differences in Item #2 are mostly related to changing the verse from the third person them (αὐτοὺς) to the second person you (υμας).  Also, two different forms of I are used, κἀγὼ in the Septuagint and εγω in the parallel Greek text.

I assume Paul quoted Isaiah 65:1 by memory in Item #3.  The clauses are reversed and so are ζητοῦσιν (seek for me) and ἐπερωτῶσιν (ask for me).  So the Septuagint would translate something like, I became well known to those who did not seek me; I was found by those who did not ask for me.

The Septuagint in Item #4 began ἐξεπέτασα τὰς χεῖράς μου (I held out my hands) ὅλην τὴν ἡμέραν (all day long).  The parallel Greek text began ολην την ημεραν (all day long) εξεπετασα τας χειρας μου (I held out my hands).  And still today in a contemporary translation of the Hebrew Isaiah 65:1-5 (NET) reads:

I made myself available to those who did not ask for me; I appeared to those who did not look for me.  I said, “Here I am! Here I am!” to a nation that did not invoke my name [Table].  I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired [Table].  These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.  They sit among the tombs and keep watch all night long.  They eat pork, and broth from unclean sacrificial meat is in their pans.  They say, “Keep to yourself! Don’t get near me, for I am holier than you!”  These people are like smoke in my nostrils, like a fire that keeps burning all day long.

 

Addendum: December 3, 2019
A table comparing English translations of Psalm 19:11 from the Masoretic text and the Septuagint follows.

Masoretic Text

Septuagint
Psalm 19:11 (Tanakh) Psalm 19:11 (NET) Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)

Moreover by them is thy servant warned (נִזְהָ֣ר): and in keeping (בְּ֜שָׁמְרָ֗ם) of them there is great reward. Yes, your servant finds moral guidance (zāhar, נזהר) there; those who obey (šāmar, בשמרם) them receive a rich reward. Indeed, your slave guards (φυλάσσει) them; in guarding (φυλάσσειν)  them there is great reward. For thy servant keeps to (φυλάσσει) them: in the keeping (φυλάσσειν) of them [there is] great reward.

The Septuagint—“your slave guards them,” thy servant keeps to them—has more of a definitional flavor than the stick or carrot approach of the Masoretic text —by them is thy servant warned, those who obey them receive a rich reward.  The Septuagint here is more akin to Jesus’ promise—If you love me, you will obey my commandments6—discussing the Holy Spirit.  I tend to favor it’s translation of this psalm of David because of his own relationship to the Holy Spirit:

Masoretic Text

Septuagint
Psalm 51:11, 12 (Tanakh) 51:11, 12 (NET) Psalm 50:13, 14 (NETS)

Psalm 50:13, 14 (English Elpenor)

Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me. Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.
Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey. Restore to me the joy of your deliverance, and with a leading (ἡγεμονικῷ) spirit support me. Restore to me the joy of thy salvation: establish me with thy directing (ἡγεμονικῷ) Spirit.

Another version of the Tanakh was much closer to the Septuagint: Also Your servant was careful with them; for in observing them there is great reward.7  Apparently נִזְהָ֣ר can mean both depending on context and vowel points.

A table comparing English translations of Psalm 19:12 from the Masoretic text and the Septuagint follows.

Masoretic Text

Septuagint
Psalm 19:12 (Tanakh) Psalm 19:12 (NET) Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)

Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of. Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

NET note 38 acknowledged: “Heb ‘declare me innocent from hidden [things],’ i.e., sins.”  But still, it was rendered: Please do not punish me for sins I am unaware of.  And I am grateful that I’m not the only one who had this fixation on punishment, especially as I find it more difficult to see any rational equivalence between do not punish me and cleanseme, clear me or purge me of any sin, whether hidden from me or not.  I struggled to understand this all through the David’s Forgiveness essays.  Maybe I have a better way to express it now.

Peter didn’t fully embrace Jesus’ saying: You people are from your father the devil, and you want to do what your father desires.8  He believed almost nothing of what Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.9  He certainly didn’t believe he would deny knowing Jesus three times.  So, as Jesus was about to be arrested (John 18:10, 11 NET):

Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.  (Now the slave’s name was Malchus.) [Table]  But Jesus said to Peter, “Put your10 sword back into its sheath!  Am I not to drink the cup that the Father has given me?”

Maybe Jesus’ rebuke came with an exclamation point.  Maybe it didn’t.  Regardless, it shattered Peter’s worldview and his self-esteem at the very moment he believed he was serving the Lord [his] God with all [his] heart, with all [his] soul, and with all [his] mind,11 selflessly, even heroically.  It was devastating.  But was it punishment?

After he denied knowing Jesus three times, Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.”  And he went outside and wept bitterly.12  Again, it was devastating, but was it punishment?

After his resurrection Jesus prepared breakfast for his disciples by the sea (John 21:15-19 NET):

Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John,13 do you love (ἀγαπᾷς) me more than these do?”  He replied, “Yes, Lord, you know I love (φιλῶ) you.”  Jesus told him, “Feed my lambs.”  Jesus said a second time, “Simon, son of John,14 do you love (ἀγαπᾷς) me?”  He replied, “Yes, Lord, you know I love (φιλῶ) you.”  Jesus told him, “Shepherd my sheep.”  Jesus said a third time, “Simon, son of John,15 do you love (φιλεῖς) me?”  Peter was distressed that Jesus asked him a third time, “Do you love (φιλεῖς) me?” and said,16 “Lord, you know everything.  You know that I love (φιλῶ) you.”  Jesus17 replied, “Feed my sheep.  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.)  After he said this, Jesus told Peter, “Follow me.”

There is no doubt in my mind that crucifixion was a Roman punishment.  There is every doubt in my mind that Jesus condemned Peter to crucifixion as a punishment for denying Him.  In fact, once the concept punishment is banished from the equation it seems much clearer why Jesus brought it up here, so many years before it would actually happen: He acknowledged Peter’s courage and willingness to lay his life on the line and assured him he would get that opportunity, even as He cautioned him that it would not be as he imagined while he was from his father the devil not of God.  Paul put it this way (Romans 8:36, 37 NET):

As it is written, “For your sake18 we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us!

A table comparing the quotation in Romans 8:36 with Psalm 44:22 (43:23) in the Septuagint follows.

Romans 8:36 (NET Parallel Greek)

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)

ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36 (NET)

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)

For your sake we encounter death all day long; we were considered as sheep to be slaughtered. because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

Tables comparing Psalm 19:1; 19:7; 19:11; 19:12; 19:13; 19:14; Isaiah 65:3; 65:4; 65:5; Psalm 51:11; 51:12 and 44:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 19:1 (18:1, 2); 19:7 (18:8); 19:11 (18:12); 19:12 (18:13); 19:13 (18:14); 19:14 (18:15); Isaiah 65:3; 65:4; 65:5; Psalm 51:11 (50:13); 51:12 (50:14) and 44:22 (43:23) in the Septuagint (BLB and Elpenor), and tables of comparing John 18:11; 21:15-17 and Romans 8:36 in the NET and KJV follow.

Psalm 19:1 (Tanakh)

Psalm 19:1 (KJV)

Psalm 19:1 (NET)

The heavens declare the glory of God; and the firmament sheweth his handywork. The heavens declare the glory of God; and the firmament sheweth his handywork. For the music director, a psalm of David.  The heavens declare the glory of God; the sky displays his handiwork.

Psalm 19:1 (Septuagint BLB)

Psalm 18:1, 2 (Septuagint Elpenor)

εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΟΙ ΟΥΡΑΝΟΙ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.

Psalm 18:1, 2 (NETS)

Psalm 18:1, 2 (English Elpenor)

Regarding completion.  A Psalm.  Pertaining to Dauid.  The heavens are telling of divine glory, and the firmament proclaims his handiwork. [For the end, a Psalm of David.] The heavens declare the glory of God; and the firmament proclaims the work of his hands.

Psalm 19:7 (Tanakh)

Psalm 19:7 (KJV)

Psalm 19:7 (NET)

The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The law of the Lord is perfect and preserves one’s life.  The rules set down by the Lord are reliable and impart wisdom to the inexperienced.

Psalm 19:7 (Septuagint BLB)

Psalm 18:8 (Septuagint Elpenor)

ὁ νόμος τοῦ κυρίου ἄμωμος ἐπιστρέφων ψυχάς ἡ μαρτυρία κυρίου πιστή σοφίζουσα νήπια ὁ νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστή, σοφίζουσα νήπια

Psalm 18:8 (NETS)

Psalm 18:8 (English Elpenor)

The law of the Lord is faultless, turning souls; the testimony of the Lord is reliable, making infants wise; The law of the Lord is perfect, converting souls: the testimony of the Lord is faithful, instructing babes.

Psalm 19:11 (Tanakh)

Psalm 19:11 (KJV)

Psalm 19:11 (NET)

Moreover by them is thy servant warned: and in keeping of them there is great reward. Moreover by them is thy servant warned: and in keeping of them there is great reward. Yes, your servant finds moral guidance there; those who obey them receive a rich reward.

Psalm 19:11 (Septuagint BLB)

Psalm 18:12 (Septuagint Elpenor)

καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή

Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)

Indeed, your slave guards them; in guarding them there is great reward. For thy servant keeps to them: in the keeping of them [there is] great reward.

Psalm 19:12 (Tanakh)

Psalm 19:12 (KJV)

Psalm 19:12 (NET)

Who can understand his errors? cleanse thou me from secret faults. Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of.

Psalm 19:12 (Septuagint BLB)

Psalm 18:13 (Septuagint Elpenor)

παραπτώματα τίς συνήσει ἐκ τῶν κρυφίων μου καθάρισόν με παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με

Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)

Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

Psalm 19:13 (Tanakh)

Psalm 19:13 (KJV)

Psalm 19:13 (NET)

Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Moreover, keep me from committing flagrant sins; do not allow such sins to control me.  Then I will be blameless, and innocent of blatant rebellion.

Psalm 19:13 (Septuagint BLB)

Psalm 18:14 (Septuagint Elpenor)

καὶ ἀπὸ ἀλλοτρίων φεῗσαι τοῦ δούλου σου ἐὰν μή μου κατακυριεύσωσιν τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου· ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης

Psalm 18:14 (NETS)

Psalm 18:14 (English Elpenor)

Also from strangers spare your slave!  If they will not exercise dominion over me, then I shall be blameless and be cleansed from great sin. And spare thy servant [the attack] of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin.

Psalm 19:14 (Tanakh)

Psalm 19:14 (KJV)

Psalm 19:14 (NET)

Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

Psalm 19:14 (Septuagint BLB)

Psalm 18:15 (Septuagint Elpenor)

καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός κύριε βοηθέ μου καὶ λυτρωτά μου καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός, Κύριε, βοηθέ μου καὶ λυτρωτά μου

Psalm 18:15 (NETS)

Psalm 18:15 (English Elpenor)

And the sayings of my mouth shall become good pleasure, and the meditation of my heart is before you always, O Lord, my helper and my redeemer. So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.

Isaiah 65:3 (Tanakh)

Isaiah 65:3 (KJV)

Isaiah 65:3 (NET)

A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.

Isaiah 65:3 (Septuagint BLB)

Isaiah 65:3 (Septuagint Elpenor)

ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διὰ παντός αὐτοὶ θυσιάζουσιν ἐν τοῗς κήποις καὶ θυμιῶσιν ἐπὶ ταῗς πλίνθοις τοῗς δαιμονίοις ἃ οὐκ ἔστιν ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διαπαντός, αὐτοὶ θυσιάζουσιν ἐν τοῖς κήποις καὶ θυμιῶσιν ἐπὶ ταῖς πλίνθοις τοῖς δαιμονίοις, ἃ οὐκ ἔστιν

Isaiah 65:3 (NETS)

Isaiah 65:3 (English Elpenor)

These are the people who provoke me to my face continually; they sacrifice in the gardens and burn on bricks to the demons, which do not exist, This is the people that provokes me continually in my presence; they offer sacrifices in gardens, and burn incense on bricks to devils, which exist not.

Isaiah 65:4 (Tanakh)

Isaiah 65:4 (KJV)

Isaiah 65:4 (NET)

Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; They sit among the tombs and keep watch all night long.  They eat pork, and broth from unclean sacrificial meat is in their pans.

Isaiah 65:4 (Septuagint BLB)

Isaiah 65:4 (Septuagint Elpenor)

καὶ ἐν τοῗς μνήμασιν καὶ ἐν τοῗς σπηλαίοις κοιμῶνται δι᾽ ἐνύπνια οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν μεμολυμμένα πάντα τὰ σκεύη αὐτῶν ἐν τοῖς μνήμασι καὶ ἐν τοῖς σπηλαίοις κοιμῶνται δι᾿ ἐνύπνια, οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν, μεμολυμμένα πάντα τὰ σκεύη αὐτῶν

Isaiah 65:4 (NETS)

Isaiah 65:4 (English Elpenor)

and they fall asleep in the tombs and in the caves for the sake dreams—those who eat swine’s flesh and broth of sacrifices (all their vessels are defiled), They lie down to sleep in the tombs and in the caves for the sake of dreams, [even] they that eat swine’s flesh, and the broth of [their] sacrifices: all their vessels are defiled:

Isaiah 65:5 (Tanakh)

Isaiah 65:5 (KJV)

Isaiah 65:5 (NET)

Which say, Stand by thyself, come not near to me; for I am holier than thou.  These are a smoke in my nose, a fire that burneth all the day. Which say, Stand by thyself, come not near to me; for I am holier than thou.  These are a smoke in my nose, a fire that burneth all the day. They say, ‘Keep to yourself!  Don’t get near me, for I am holier than you!’  These people are like smoke in my nostrils, like a fire that keeps burning all day long.

Isaiah 65:5 (Septuagint BLB)

Isaiah 65:5 (Septuagint Elpenor)

οἱ λέγοντες πόρρω ἀπ᾽ ἐμοῦ μὴ ἐγγίσῃς μου ὅτι καθαρός εἰμι οὗτος καπνὸς τοῦ θυμοῦ μου πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας οἱ λέγοντες· πόρρω ἀπ᾿ ἐμοῦ, μὴ ἐγγίσῃς μοι, ὅτι καθαρός εἰμι· οὗτος καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας

Isaiah 65:5 (NETS)

Isaiah 65:5 (English Elpenor)

Who say, “Stay away from me; do not come near me, for I am clean.”  This is the smoke of my wrath; a fire burns in it all the days. who say, Depart from me, draw not nigh to me, for I am pure.  This is the smoke of my wrath, a fire burns with it continually.

Psalm 51:11 (Tanakh)

Psalm 51:11 (KJV)

Psalm 51:11 (NET)

Cast me not away from thy presence; and take not thy holy spirit from me. Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me.

Psalm 51:11 (Septuagint BLB)

Psalm 50:13 (Septuagint Elpenor)

μὴ ἀπορρίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ᾽ ἐμοῦ μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ

Psalm 50:13 (NETS)

Psalm 50:13 (English Elpenor)

Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.

Psalm 51:12 (Tanakh)

Psalm 51:12 (KJV)

Psalm 51:12 (NET)

Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey.

Psalm 51:12 (Septuagint BLB)

Psalm 50:14 (Septuagint Elpenor)

ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήρισόν με ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με

Psalm 50:14 (NETS)

Psalm 50:14 (English Elpenor)

Restore to me the joy of your deliverance, and with a leading spirit support me. Restore to me the joy of thy salvation: establish me with thy directing Spirit.

Psalm 44:22 (Tanakh)

Psalm 44:22 (KJV)

Psalm 44:22 (NET)

Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block.

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)

because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

John 18:11 (NET)

John 18:11 (KJV)

But Jesus said to Peter, “Put your sword back into its sheath!  Am I not to drink the cup that the Father has given me?” Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ· βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκεν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο

John 21:15-17 (NET)

John 21:15-17 (KJV)

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.” So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my lambs.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· βόσκε τὰ ἀρνία μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου
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.” He saith to him again the second time, Simon, son of Jonas, lovest thou me?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my sheep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· ποίμαινε τὰ |πρόβατα| μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου
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. He saith unto him the third time, Simon, son of Jonas, lovest thou me?  Peter was grieved because he said unto him the third time, Lovest thou me?  And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.  Jesus saith unto him, Feed my sheep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει αὐτῷ τὸ τρίτον· Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον· φιλεῖς με; καὶ |λέγει| αὐτῷ· κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ · βόσκε τὰ |πρόβατα| μου λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου

Romans 8:36 (NET)

Romans 8:36 (KJV)

As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς καθως γεγραπται οτι ενεκα σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης καθως γεγραπται οτι ενεκεν σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης

1 The NET parallel Greek text does have accent marks since this essay was first written: εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ρήματα αὐτῶν (Romans 10:18b)

2 Psalm 19:1 (NET)

3 Psalm 19:7 (NET)

4 Psalm 19:11 (NET)

5 Philippians 2:13 (NET) Table

6 John 14:15 (NET)

7 Psalm 91:12 (Tanakh chabad.org)

8 John 8:44a (NET) Table

9 Matthew 16:21 (NET)

11 Matthew 22:37 (NET) Table; Deuteronomy 6:5might, strength, power

12 Matthew 26:75 (NET) Table

13 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

14 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

15 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).