Tag Archives: John 14:23-26

To Make Holy, Part 8

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayer continued (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.  I am not asking you to take them out of the world, but that you keep them safe from the evil one.

The Greek words translated your word were τὸν λόγον σου.  Jesus had spoken to a Samaritan woman (John 4:39-42 NET):

Now many Samaritans[2] from that town believed in him because of the report of the woman who testified, “He told me everything I ever[3] did.”  So when the Samaritans[4] came to him, they began asking him to stay with them.  He stayed there two days, and because of his word many more believed.  They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”[5]

The Greek words translated the report of the woman were τὸν λόγον τῆς γυναικὸς.  So I have the word of the woman to contrast with the word of Jesus’ father: Come, see a man who told me everything I ever did, the woman told her friends.  Surely he can’t be the Messiah (ὁ χριστός), can he?[6]  Her friends believed her enough to obey her: So[7] they left the town and began coming to him.[8]  I should back up to point out that the woman’s word which her friends obeyed was a relatively tentative presentation of Jesus’ word (John 4:25, 26 NET):

The woman said to [Jesus], “I know that Messiah[9] is coming” (the one called Christ); “whenever he comes, he will tell us everything.”[10]  Jesus said to her, “I, the one speaking to you, am he.”

The woman’s friends also demonstrated their faith in her word, a relatively tentative presentation of Jesus’ word, by asking Jesus to stay with them.  The Greek word translated to stay was μεῖναι (a form of μένω).  Other forms of μένω occur in Jesus’ teaching to his disciples (John 15:4 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[11] (μένῃ, another form of μένω) in the vine, so neither can you unless you remain[12] (μένητε, another form of μένω) in me.

Jesus stayed (ἔμεινεν, another form of μένω) there two days, and because of his word (τὸν λόγον αὐτοῦ) many more believed.  After two days these Samaritans had acquired two important concepts: 1) They had learned to value Jesus’ word above that of the woman.  This is my daily prayer: “Please let any who read these essays hear your voice instead of mine.”  And, 2) they knew Jesus as the Savior of the world (ο σωτηρ του κοσμου).

These Samaritans didn’t know Jesus as a conqueror who would overthrow the Romans and bring the whole world into submission to the descendants of Israel.  They knew Him as the Savior of the world at a time when his own hand-picked disciples were chomping at the bit for Him to get down to the serious messianic business of overthrowing the Romans and restoring the kingdom to Israel.  And lest I suppose that these were just ignorant Samaritans, their knowledge agreed with the the word of God through Jesus and a much more spiritually mature John, one of the original twelve disciples: For God did not send his Son into the world to condemn the world, but that the world should be saved through him (σωθῇ ὁ κόσμος δι᾿ αὐτοῦ).[13]

Here is the next occurrence of λόγον in John’s Gospel narrative (John 5:24-30 NET):

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned (κρίσιν, a form of κρίσις), but has crossed over from death to life.  I tell you the solemn truth, a time is coming—and is now here—when the dead will hear[14] the voice of the Son of God, and those who hear will live.  For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment (κρίσιν, a form of κρίσις), because he is the Son of Man.

“Do not be amazed at this, because a time is coming when all who are in the tombs will hear[15] his voice and will come out—the ones who have done what is good (ἀγαθὰ, a form of ἀγαθός) to the resurrection resulting in life, and the ones who have done what is evil (φαῦλα, a form of φαῦλος) to the resurrection resulting in condemnation (κρίσεως, another form of κρίσις).  I can do nothing on my own initiative.  Just as I hear, I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one[16] who sent me.

The Greek words translated my message were τὸν λόγον μου.  I assume that the dead, in the dead (νεκροὶ, a form of νεκρός) will hear the voice of the Son of God, referred to something more like what Paul meant when he wrote to believers in Ephesus: you were dead (νεκροὺς, another form of νεκρός) in your offenses and sins[17] (Ephesians 2:1-10).  And all who are in the tombs will hear his voice seems fairly obvious in its reference to something more like Matthew’s Gospel account (Matthew 27:50-53).  The implication is consistent that to hear Jesus’ word is a divinely facilitated activity: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.[18]

The human part in hearing is to sit and listen, or read and study as the case may be, rather than to hold one’s ears and flee in terror.  And if one is as slow and stupid as I have been, hearing may take longer relative to another less prone to argument.  One of my best teachers in college had been a mediocre student.  It made him very aware as a teacher of the information that had confused him as a student.

The dead will hear the voice of the Son of God who has been granted authority to execute judgment, because he is the Son of Man.  I can do nothing on my own initiative, the Judge proclaimed.  Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one who sent me…not…to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through [me].  The words are important.

The Judge whom God sent that the world should be saved through him continued (John 5:36-40 NET):

I have a testimony greater than that from John (John 5:33-35; 1:6-8; 1:19-37; 3:22-36).  For the deeds that the Father has assigned me to complete—the deeds I[19] am now doing—testify about me that the Father has sent me.  And the Father who sent me has himself[20] testified about me.  You people have never heard (ἀκηκόατε, a form of ἀκούω) his voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent.  You study[21] the scriptures thoroughly because you think in them you possess eternal life (ζωὴν αἰώνιον), and it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.

The Greek words translated his word were τὸν λόγον αὐτοῦ, and residing was μενοντα (another form of μένω).  When I studied the Bible searching for rules to obey I wasn’t consciously seeking to know…the only true God, and Jesus Christ, whom [He] sent,[22] ἡ αἰώνιος ζωὴ, eternal life according to Jesus in prayer to his Father.   So despite my best efforts to curry favor with God by finding more and more rules to (dis-)obey, I did begin to know Him.  And it was a little frustrating to me that He showed mercy far too often rather than meting out the punishment the law required.

Why don’t you understand what I am saying? Jesus continued (John 8:43-47 NET):

It is because you cannot accept (ἀκούειν, another form of ἀκούω) my teaching.  You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies [Table].  But because I am telling you the truth, you do not believe me.  Who among you can prove me guilty of any sin?  If[23] I am telling you the truth, why don’t you believe me?  The one who belongs to God listens and responds to (ἀκούει, another form of ἀκούω) God’s words (ρήματα, another form of ῥῆμα).  You don’t listen and respond (ἀκούετε, another form of ἀκούω), because you don’t belong to God.”

The Greek words translated my teaching were τὸν λόγον τὸν ἐμόν.  Jesus spoke to those Judeans who had believed him, but this truth applies to all human beings not yet born from above.  And I would encourage those born from above to take it to heart as well.  I’ve heard some claim freedom from all residue of sin and the old nature, but it’s not my experience.  I agree with Paul that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.[24]  Evil doesn’t always win out, in the sense that it is what comes out of me, yet it is always an option but for the grace of God, the fruit of his Holy Spirit (Galatians 5:16-23).

I am not trying to get (ζητῶ, a form of ζητέω) praise for myself, Jesus continued (John 8:50-56 NET).

There is one who demands (ζητῶν, another form of ζητέω) it, and he also judges (κρίνων, a form of κρίνω).  I tell you the solemn truth, if anyone obeys (τηρήσῃ, a form of τηρέω) my teaching,[25] he will never see death.”[26]

Then[27] the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys (τηρήσῃ, a form of τηρέω) my teaching, he will never experience death.’[28]  You aren’t greater than our father Abraham who died, are you?  And the prophets died too!  Who do you claim to be?” [Table]  Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies[29] me is my Father, about whom you people say, ‘He is our[30] God.’  Yet you do not know him, but I know him.  If[31] I were to say that I do not know him, I would be a liar like you.[32]  But[33] I do know him, and I obey (τηρῶ, another form of τηρέω) his teaching.  Your father Abraham was overjoyed to see my day, and he saw it and was glad.”

The Greek words translated my teaching were τὸν ἐμὸν λόγον and τὸν λόγον μου respectively, and his teaching was τὸν λόγον αὐτοῦ.  Jesus continued (John 14:23-26 NET):

“If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table].  The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words.  And the word you hear (ἀκούετε, another form of ἀκούω) is not mine, but the Father’s who sent me.

“I have spoken these things while staying (μένων, another form of μένω) with you.  But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you [Table].

The Greek words translated my word were τὸν λόγον μου and my words were τοὺς λόγους μου.  When Jesus speaks, however, the word (ὁ λόγος) you hear is not mine (οὐκ ἔστιν ἐμὸς), but the Father’s who sent me.  He continued (John 15:1-4 NET):

I am the true vine and my Father is the gardener.  He takes away every branch that does not bear fruit in me.  He prunes every branch that bears fruit so that it will bear more fruit.  You are clean already because of the word that I have spoken to you.  Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.

I think it’s prudent here to highlight all of the meanings of the Greek word translated takes away (αἴρει, a form of αἴρω): “to lift up, take up, pick up; to look up (in prayer); to move upward, raise vertically; to raise to a higher level; to take up and carry along; to lift up and carry away, remove; to take away, remove (no suggestion of lifting up); to bear with, endure; to carry, transport; to bear and uphold; to be dressed as an office-bearer; to cause to emerge.”  If one fears punishment for a failure to do good works then takes away may be an appropriate understanding of αἴρει.  And I have accepted this understanding uncritically until this very moment.

I plan to do a thorough word study of forms of αἴρω in another essay.  Here I’ll propose that if one has begun to know the love of God through Jesus Christ, There is no fear in love, but perfect love drives out fear, because fear has to do with punishment (κόλασιν, a form of κόλασις).[34]  In that light I’m willing to consider some of the other meanings of αἴρει that may describe the Father’s activity in my life better: “to lift up, take up, pick up; to move upward, raise vertically; to raise to a higher level; to take up and carry along; to bear with, endure; to carry, transport; to bear and uphold; to cause to emerge.”

The Greek words translated the word were τὸν λόγον.  The Greek word translated He prunes was καθαίρει (a form of καθαίρω), which means: “to make clean, purge, cleanse; to remove impurities and things undesirable; to sift, winnow (grain).”  It is essentially the verb form of the noun translated clean (καθαροί, a form of καθαρός), which means: “clear; pure, containing no foreign mixture (e.g., pure gold); morally pure, religiously pure; clean, free from dirt; released from the power of (an oath); free from guilt, innocent.”

Remember what I told you, Jesus continued, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you.  If they obeyed (ἐτήρησαν, another form of τηρέω) my word, they will obey (τηρήσουσιν, another form of τηρέω) yours too.[35]  The Greek words translated my word were τὸν λόγον μου.

And finally Jesus prayed (John 17:6-8 NET):

I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, another form of τηρέω) your word [Table].  Now they understand that everything you have given me comes[36] from you, because I have given them the words you have given[37] me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated your word were τὸν λόγον σου.  And with this I’ve completed a fairly thorough examination of what Jesus meant by I have given them your word[38] (ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου) according to John’s Gospel narrative.  I want to return to examine other words in John 17:14 and 15 in more detail in other essays.

Tables comparing John 4:39, 40; 4:42; 4:30; 4:25; 15:4; 5:25; 5:28; 5:30; 5:36, 37; 8:46; 8:51, 52; 8:54, 55 and 17:7, 8 in the NET and KJV follow.

John 4:39, 40 (NET) John 4:39, 40 (KJV)
Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.” And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπεν μοι πάντα ἃ ἐποίησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα
So when the Samaritans came to him, they began asking him to stay with them.  He stayed there two days, So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾿ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας
John 4:42 (NET) John 4:42 (KJV)
They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.” And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τῇ τε γυναικὶ ἔλεγον |ὅτι| οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος
John 4:30 (NET) John 4:30 (KJV)
So they left the town and began coming to him. Then they went out of the city, and came unto him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν εξηλθον ουν εκ της πολεως και ηρχοντο προς αυτον εξηλθον εκ της πολεως και ηρχοντο προς αυτον
John 4:25 (NET) John 4:25 (KJV)
The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.” The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα
John 15:4 (NET) John 15:4 (KJV)
Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me. Abide in me, and I in you.  As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μείνατε ἐν ἐμοί, καγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾿ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε
John 5:25 (NET) John 5:25 (KJV)
I tell you the solemn truth, a time is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται
John 5:28 (NET) John 5:28 (KJV)
“Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου
John 5:30 (NET) John 5:30 (KJV)
I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος
John 5:36, 37 (NET) John 5:36, 37 (KJV)
I have a testimony greater than that from John.  For the deeds that the Father has assigned me to complete—the deeds I am now doing—testify about me that the Father has sent me. But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκεν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν
And the Father who sent me has himself testified about me.  You people have never heard his voice nor seen his form at any time, And the Father himself, which hath sent me, hath borne witness of me.  Ye have neither heard his voice at any time, nor seen his shape.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε
John 8:46 (NET) John 8:46 (KJV)
Who among you can prove me guilty of any sin?  If I am telling you the truth, why don’t you believe me? Which of you convinceth me of sin?  And if I say the truth, why do ye not believe me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι
John 8:51, 52 (NET) John 8:51, 52 (KJV)
I tell you the solemn truth, if anyone obeys my teaching, he will never see death.” Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα
Then the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’ Then said the Jews unto him, Now we know that thou hast a devil.  Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα
John 8:54, 55 (NET) John 8:54, 55 (KJV)
Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies me is my Father, about whom you people say, ‘He is our God.’ Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς |ἡμῶν| ἐστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν
Yet you do not know him, but I know him.  If I were to say that I do not know him, I would be a liar like you.  But I do know him, and I obey his teaching. Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω
John 17:7, 8 (NET) John 17:7, 8 (KJV)
Now they understand that everything you have given me comes from you, Now they have known that all things whatsoever thou hast given me are of thee.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νῦν ἔγνωκαν ὅτι πάντα ὅσα |δέδωκας| μοι παρὰ σοῦ εἰσιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν
because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι τὰ ρήματα ἃ ἔδωκας μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας

[1] John 17:17 (NET)

[2] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαριτῶν, and σαμαρειτων in the Stephanus Textus Receptus and Byzantine Majority Text.

[3] The NET parallel Greek text and NA28 had ἃ, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα (KJV: that ever).

[4] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαρῖται, and σαμαρειται in the Stephanus Textus Receptus and Byzantine Majority Text.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ο χριστος (KJV: the Christ) following world.  The NET parallel Greek text and NA28 did not.

[6] John 4:29 (NET)

[7] The Stephanus Textus Receptus had ουν (KJV: Then) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[8] John 4:30 (NET)

[9] In the NET parallel Greek text, NA28 and Stephanus Textus Receptus Messiah was spelled Μεσσίας, and μεσιας in the Byzantine Majority Text.

[10] The NET parallel Greek text and NA28 had ἅπαντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).

[11] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

[12] The NET parallel Greek text and NA28 had μένητε here, where the the Stephanus Textus Receptus and Byzantine Majority Text had μεινητε (KJV: abide).

[13] John 3:17 (NET) Table

[14] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).  “THE MIDDLE VOICE IN THE NEW TESTAMENT,” by George J. Cline, Grace Theological Seminary, 1983

[15] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).

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

[17] Ephesians 2:1 (NET) Table

[18] Romans 10:17 (NKJV) Table

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

[20] The NET parallel Greek text and NA28 had ἐκεῖνος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

[21] Though the NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text all had ἐραυνᾶτε here, the KJV translators treated it like the imperative ἐρευνήσατε (KJV: Search the scriptures), transforming Jesus’ observation into a command, a rule to obey.  A sign of the Protestant times circa 1611 or an early example of product placement advertising?  Addendum: July 14, 2020 – Somehow I missed that the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε here.

[22] John 17:3b (NET)

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

[24] Romans 7:21 (NET)

[25] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding teaching and my.  The NET parallel Greek text and NA28 had τον preceding my only.

[26] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (134) in the NET translated it forever (2 Corinthians 5:1-10).

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

[28] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (143) in the NET translated it forever (2 Corinthians 5:1-10).

[29] The NET parallel Greek text and NA28 had δοξάσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had δοξαζων (KJV: honoureth).

[30] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: your).

[31] The NET parallel Greek text and NA28 had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: and if).

[32] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: unto you).

[33] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[34] 1 John 4:18 (NET)

[35] John 15:20 (NET)

[36] The NET parallel Greek text and NA28 had εἰσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: are).

[37] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: thou gavest).

[38] John 17:14a (NET)

My Deeds, Part 2

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This is the table representing my unstudied view of the relationship of the clauses of Revelation 2:26-29.

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.

I’m considering 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.  I’ve begun with 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.

In this essay I’ll begin with, The one who says “I have come to know God” and yet does not keep (τηρῶν, a form of τηρέω) his commandments is a liar, and the truth is not in such a person.[2]  This occurs in a particular context which I’ll begin for the sake of argument with John’s contrast of light and darkness (1 John 1:5 (NET):

Now this is the gospel message we have heard from him and announce to you: God is light (φῶς), and in him there is no darkness (σκοτία) at all.

This hearkens back to John’s description of Jesus as the Word (λόγος): In him was life, and the life was the light (φῶς) of mankind.  And the light (φῶς) shines on in the darkness (σκοτίᾳ), but the darkness (σκοτία) has not mastered it.[3]  And it mirrors Jesus’ description of Himself: I am the light (φῶς) of the world.  The one who follows me will never walk (περιπατήσῃ, a form of περιπατέω) in darkness (σκοτίᾳ), but will have the light (φῶς) of life.[4]  John continued his letter (1 John 1:6, 7 NET):

If we say we have fellowship with him and yet keep on walking (περιπατῶμεν, another form of περιπατέω) in the darkness (σκότει, a form of σκότος), we are lying and not practicing the truth.  But if we walk (περιπατῶμεν, another form of περιπατέω) in the light (φωτὶ, another form of φῶς) as he himself is in the light (φωτί, another form of φῶς) we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin (ἁμαρτίας, a form of ἁμαρτία).

This brings me back to Jesus’ words to Nicodemus, the light (φῶς) has come into the world and people loved the darkness (σκότος) rather than the light (φῶς), because their deeds were evil.  For everyone who does evil deeds hates the light (φῶς) and does not come to the light (φῶς), so that their deeds will not be exposed.  But the one who practices the truth comes to the light (φῶς), so that it may be plainly evident that his deeds have been done in God.[5]

I admit I had hoped this would be plainly evident to others but apparently my deeds having been done in God is only plainly evident to me.  Most people who know me assume I obey, more or less, a stringent set of rules that I have proven over and over again (to myself) to be incapable of obeying.

If I hadn’t already considered, and before I had considered, πονηρὰ (a form of πονηρός; translated, evil) and φαῦλα (a form of φαῦλος; evil deeds) I would have assumed that walking in darkness was equivalent to walking in sin and walking in the light therefore would mean not sinning.  But as John continued in his letter I gain another line of argument that πονηρὰ and φαῦλα are not equivalent to ἁμαρτίας, at least as far as they relate to Jesus’/John’s concept of walking in darkness or light.  John continued (1 John 1:8-10 NET):

If we say we do not bear the guilt of sin (ἁμαρτίαν, another form of ἁμαρτία), we are deceiving ourselves and the truth is not in us.  But if we confess our sins (ἁμαρτίας, a form of ἁμαρτία), he is faithful and righteous, forgiving us our sins (ἁμαρτίας, a form of ἁμαρτία) and cleansing us from all unrighteousness (ἀδικίας, a form of ἀδικία).  If we say we have not sinned (ἡμαρτήκαμεν, a form of ἁμαρτάνω), we make him a liar and his word (λόγος) is not in us.

Walking in the light and being cleansed of sin by the blood of Jesus are associated with acknowledging and confessing one’s own sin, while walking in darkness is associated with saying one does not bear the guilt of sin or has not sinned.  Here is the same information in tabular form.

Reference

Light (φῶς)

Darkness (σκοτία)
1 John 1:5 God is light, and in him there is no darkness at all.
1 John 1:6 If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.
1 John 1:7, 8 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin. If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.
1 John 1:9, 10 But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us.

The one who practices the truth comes to the light (φῶς), so that it may be plainly evident that his deeds (ἔργα, a form of ἔργον) have been done in God as opposed to those who love the darkness and hate the light so that their deeds (ἔργα, a form of ἔργον) [e.g., their deeds of righteousness] will not be exposed as πονηρὰ and φαῦλα.  And we have a hint here that τὰ ἔργα μου, translated my deeds, are deeds done in God as opposed to those done in one’s own strength.  John continued (1 John 2:1, 2 NET):

(My little children, I am writing these things to you so that you may not sin [ἁμάρτητε, another form of ἁμαρτάνω].)  But if anyone does sin (ἁμάρτῃ, another form of ἁμαρτάνω), we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins (ἁμαρτιῶν, another form of ἁμαρτία), and not only for our sins (ἡμετέρων, a form of ἡμέτερος) but also for the whole world.

While the goal remains to cease from sin, the question that has plagued me is how?  Jesus’ attitude toward forgiveness was fairly clear when Peter asked how many times must I forgive my brother?[6]  Jesus said to him, “Not seven times, I tell you, but seventy-seven times!”[7]  The note (33) in the NET reads: “Or ‘seventy times seven,’ i.e., an unlimited number of times.”  But long before I have returned to Jesus even seventy-seven times confessing the same sin in the same day I have reworked the commandment in my mind to assuage my own embarrassment.  And so through pride and unbelief I have effectively “lost” or “discarded” the commandment.  John continued (I John 2:3, 4 NET):

Now by this we know that we have come to know God: if we keep (τηρῶμεν, another form of τηρέω) his commandments.  The one who says “I have come to know God” and yet does not keep (τηρῶν, a form of τηρέω) his commandments is a liar, and the truth is not in such a person.

Jesus’ patience has taught me (through many a trial and error) that disobeying a commandment and confessing my sin seventy-seven, or seventy times seven, times a day is keeping that commandment.  Rewriting the commandment and denying my sin makes me a liar, and the truth is not in me.  Still, I would prefer not to sin in the first place.  John continued (1 John 2:5, 6 NET):

But whoever obeys (τηρῇ, another form of τηρέω) his word, truly in this person the love (Romans 13:8-10) of God has been perfected.  By this we know that we are in him.  The one who says he resides in God ought himself to walk just as Jesus walked.

While it was virtually impossible to translate forms of τηρέω obey or obeys when confession of sin was the topic of discussion, here the NET translators reverted to obeys.  I assume it is because they did the same to Jesus’ teaching (John 14:23-26 NET):

If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him.  The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words.  And the word you hear is not mine, but the Father’s who sent me.  I have spoken these things while staying with you.  But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.

The NET translators believed: The person who has my commandments and obeys (τηρῶν, a form of τηρέω) them is the one who loves me.[8]  Jesus believed: Therefore I tell you, her sins (ἁμαρτίαι, another form of ἁμαρτία), which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little.[9]  Still, both Jesus’ teaching and John’s teaching point one to the same fulfillment of a desire for obedience.  Jesus said, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.  John wrote, The one who says he resides in God ought himself to walk just as Jesus walked.

How did Jesus walk (περιεπάτησεν, another form of περιπατέω)?  He was led (ἀνήχθη, a form of ἀνάγω[10]; ἤγετο, a form of ἄγω[11]) by the Spirit that descended and remained on him.  Mark wrote: The Spirit immediately drove (ἐκβάλλει, a form of ἐκβάλλω[12]) him into the wilderness.[13]  Oh, to let go of fear and be ἀνήχθη, ἤγετο and ἐκβάλλει by the Spirit of God.

And the person who keeps (τηρῶν, a form of τηρέω) his commandments, John concluded, resides in God, and God in him.  Now by this we know that God resides in us: by the Spirit he has given us.[14]  A comparison of these verses in the KJV and NET follows.

Reference

KJV

NET
1 John 1:5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all.
1 John 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.
1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.
1 John 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.
1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.
1 John 1:10 If we say that we have not sinned, we make him a liar, and his word is not in us. If we say we have not sinned, we make him a liar and his word is not in us.
1 John 2:1 My little children, these things write I unto you, that ye sin not.  And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One,
1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.
1 John 2:3 And hereby we do know that we know him, if we keep his commandments. Now by this we know that we have come to know God (αὐτόν, a form of αὐτός): if we keep his commandments.
1 John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. The one who says “I have come to know God (αὐτόν, a form of αὐτός)” and yet does not keep his commandments is a liar, and the truth is not in such a person.
1 John 2:5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. But whoever obeys his word, truly in this person the love of God has been perfected.  By this we know that we are in him.
1 John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked. The one who says he resides in God (αὐτῷ, another form of αὐτός) ought himself to walk just as Jesus (ἐκεῖνος) walked.
1 John 3:24 And he that keepeth his commandments dwelleth in him, and he in him.  And hereby we know that he abideth in us, by the Spirit which he hath given us. And the person who keeps his commandments resides in God (αὐτῷ, another form of αὐτός), and God (αὐτὸς) in him.  Now by this we know that God resides (μένει, a form of μένω; literally, he resides) in us: by the Spirit he has given us.

[1] Revelation 16:15b (NET)

[2] 1 John 2:4 (NET)

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

[4] John 8:12 (NET)

[5] John 3:19b-21 (NET)

[6] Matthew 18:21a (NET)

[7] Matthew 18:22 (NET)

[8] John 14:21a (NET)

[9] Luke 7:47 (NET)

[10] http://biblehub.com/greek/321.htm

[11] http://biblehub.com/greek/71.htm

[12] http://biblehub.com/greek/1544.htm

[13] Mark 1:12 (NET)

[14] 1 John 3:24 (NET)

To Make Holy, Part 3

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When I began to study the Bible I thought Paul wrote Hebrews.[1]  The more I studied, the more I began to know Paul’s other writings, the more I began to suspect that Paul did not write Hebrews.  Someone who knew Paul and his writings must have written it.  But I thought that Romans was the literary parent and Hebrews the literary child until Andrew Schlafly’s entry on Conservapedia—“Mystery: Did Jesus Write the Epistle to the Hebrews?”—flipped me out of the rut I was in.

It’s probably more prudent to say that the Holy Spirit flipped me out of my rut with Mr. Schlafly’s writing, but I want to be sure to share my gratitude with him since I reject his main point: “Jesus spent 40 days on Earth between the Resurrection and the Ascension, and it is implausible that He did not continue His ministry in an effective way.  Writing (or distributing) an Epistle is most plausible activity, given what had transpired.”[2]  After God spoke long ago in various portions and in various ways to our ancestors through the prophets, the writer of Hebrews began, in these last days he has spoken to us in a son…[3]

The words to us aren’t an artifact of translating Greek to English.  It is ἡμῖν penned by the author.  Did Jesus write that God spoke to Jesus in a son?  The Son [who] is the radiance of his glory and the representation of his essence, and [who] sustains all things by his powerful word?[4]  The writer of Hebrews continued, so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.[5]  Did Jesus write that He was on earth writing Hebrews and sitting at the right hand of the Majesty on high simultaneously?  Or did He mean that He was someone distinct from this mysterious Son?  “Sit on my right” the Septuagint reads.  The author of Hebrews changed κάθου (a form of κάθημαι; second person present tense) to ἐκάθισεν (a form of καθίζω; third person past tense).

All in all it seems simpler to conclude that Jesus did not write Hebrews personally and that it was written after his ascension (Acts 1:9-11).  But what has grabbed me and won’t let go is Mr. Schlafly’s insight: “this sermon appears identical to the sermon given by Jesus on the road to Emmaus…”[6]  I have carped at Cleopas and the other disciple[7] almost every time I’ve read their story, “Don’t tell me how you felt.  Who cares how you felt!?  Tell me what He said!”  I was utterly unable to hear Hebrews as Jesus’ teaching on the Emmaus road because I was stuck thinking it was a late development dependent upon Paul’s theology in Romans.

This “Epistle was written before any physical persecution of the disciples: ‘In your struggle against sin you have not yet resisted to the point of shedding your blood.’ (12:4) Stephen was martyred around A.D. 37, merely a few years after the Crucifixion of Jesus, so this Epistle was written before then.”[8]  Was Hebrews one of the scrolls or parchments Paul prized?  Was it the literary parent of Romans?

I’ll approach the next occurrence of ἁγιάσῃ (a form of ἁγιάζω) with this possibility in mind, not hearing the scratching of Jesus’ pen perhaps, but listening for the teaching that was foremost in his mind during the forty days between his resurrection and ascension (Hebrews 13:9-16 NET):

Do not be carried away by all sorts of strange teachings.  For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who participated in them.  We have an altar that those who serve in the tabernacle have no right to eat from.  For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp.  Therefore, to sanctify (ἁγιάσῃ, a form of ἁγιάζω) the people by his own blood, Jesus also suffered outside the camp (πύλης; literally, gate).  We must go out to him, then, outside the camp, bearing the abuse he experienced.  For here we have no lasting city, but we seek the city that is to come (Revelation 21:9-27).  Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.  And do not neglect to do good and to share what you have, for God is pleased with such sacrifices.

To sanctify the people by his own blood, Jesus also suffered outside the camp.  We must go out to him, then, outside (ἔξω) the camp (παρεμβολῆς, a form of παρεμβολή)…  The anonymous author of “Sacrifice Outside the Camp” concluded: “So just as Christ went outside the camp, the readers are also to go outside the camp and thus bear reproach by abandoning the established fellowship and ordinances of Judaism.”  That’s what I thought, too.  In fact, I thought that would be the point of this essay when I thought Hebrews was a late development from the mind of some unknown disciple.  Considering Hebrews as Jesus’ teaching during the forty days between his resurrection and ascension pushes me harder.

I assume that going out to Jesus, outside the camp, is a result of being sanctified by his own blood as opposed to its cause, though the NET translation (We must go out) of ἐξερχώμεθα (a form of ἐξέρχομαι; KJV: Let us go forth) sounds more like a prerequisite.  Are we to go outside the Israelite camp only to join the Roman Catholic camp, the Greek Orthodox camp, the Lutheran camp, the Baptist camp, the Presbyterian camp, the Pentecostal camp or the name-your-favorite-religion camp?  It got me thinking about yehôvâh.

He wasn’t a big fan of law or religion, at least it wasn’t his first choice.  Yet, when he got down to it He spent a good deal of verbiage establishing a legal/religious category called outside (chûts, מחוץ) the camp (machăneh, למחנה), ἔξω τῆς παρεμβολῆς in the Septuagint.  It caused me to wonder if going outside the camp (see table below) meant anything more than trading in one legal/religious system for another.

I thought outside the camp was equivalent to not the camp.  But outside the camp was as much a part of the Israelite camp as the Holy of Holies.  It moved with Israel in total (or in part with its army).  It was a place of execution (Leviticus 24:14, 23; Numbers 15:36).  Or do you not know, Paul wrote the Romans, that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.[9]

It was a place for the unclean (Leviticus 13:46; 14:3), including every leper, everyone who has a discharge (Deuteronomy 23:10), and whoever becomes defiled by a corpse[10] (Numbers 5:3, 4).  Those who are well don’t need a physician, Jesus answered the Pharisees, but those who are sick do.  I have not come to call the righteous, but sinners to repentance.[11]

Latrines were there outside the camp (Deuteronomy 23:12).  If someone thinks he has good reasons to put confidence in human credentials (σαρκί, a form of σάρξ), I have more, Paul wrote believers in Philippi: I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews.  I lived according to the law as a Pharisee.  In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless.  But these assets I have come to regard as liabilities because of Christ.  More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.[12]

The bodies of Nadab and Abihu were carried off there (Leviticus 10:4, 5).  In him you also were circumcised, Paul wrote the Colossians, not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ.  Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead.  And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions.  He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.[13]

But it was not a lawless place (Leviticus 17:3-5 NET).

Blood guilt will be accounted to any man from the house of Israel who slaughters an ox or a lamb or a goat inside the camp or outside the camp, but has not brought it to the entrance of the Meeting Tent to present it as an offering to the Lord before the tabernacle of the Lord.  He has shed blood, so that man will be cut off from the midst of his people.  This is so that the Israelites will bring their sacrifices that they are sacrificing in the open field to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Do we then nullify the law through faith?  Absolutely not!  Instead we uphold the law.[14]  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.[15]  Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”  Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law.[16]

It was a place of purification.  The red heifer was slaughtered outside the camp (Numbers 19:3) and its ashes were kept there (Numbers 19:9).  They must be kept for the community of the Israelites for use in the water of purification – it is a purification for sin.[17]  It was a way station for soldiers returning from battle (Numbers 31:19), the spoils of war (Numbers 31:11-13) and Rahab, her father, mother, brothers, and all who belonged to her[18] (Joshua 6:23).  Joshua spared Rahab the prostitute, her father’s family, and all who belonged to her.  She lives in Israel (NET note 46 Heb “in the midst of Israel”) to this very day because she hid the messengers Joshua sent to spy on Jericho.[19]

For the grace of God has appeared, Paul wrote Titus, bringing salvation to all people.  It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.  He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.[20]

It was above all else the place where the Lord would speak to Moses face to face, the way a person speaks to a friend[21] and where Joshua lived (Exodus 33:7-11 NET):

Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting.  Anyone seeking the Lord would go out to the tent of meeting that was outside the camp.

And when Moses went out to the tent, all the people would get up and stand at the entrance to their tents and watch Moses until he entered the tent.  And whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord would speak with Moses.  When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship.  The Lord would speak to Moses face to face, the way a person speaks to a friend.  Then Moses would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent.

Just as the Father has loved me, Jesus said, I have also loved you; remain in my love.  If you obey my commandments, you will remain in my love, just as I have obeyed my Father’s commandments and remain in his love.  I have told you these things so that my joy may be in you, and your joy may be complete.  My commandment is this – to love one another just as I have loved you.  No one has greater love than this – that one lays down his life for his friends.  You are my friends if you do what I command you.  I no longer call you slaves, because the slave does not understand what his master is doing.  But I have called you friends, because I have revealed to you everything I heard from my Father.  You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.  This I command you – to love one another.[22]

More than a geographical location or an institutional affiliation to go to Jesus outside the camp seems like a state of the believing heart and mind.  The Spirit is the one who gives life, Jesus said, human nature is of no help!  The words that I have spoken to you are spirit and are life.[23]  To go to Jesus outside the camp is integrally associated with sanctification, but doesn’t appear to be something one does once, rather continually, maybe even progressively until like Joshua one resides there permanently.  Jesus said (John 14:23-26 NET):

If anyone loves me, he will obey (τηρήσει, a form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him.  The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words.  And the word you hear (ἀκούετε, a form of ἀκούω) is not mine, but the Father’s who sent me.  I have spoken these things while staying with you.  But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.

 

Reference NET Hebrew – outside Hebrew – the camp Septuagint
Exodus 29:14 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Exodus 33:7 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Exodus 33:7 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 4:12 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 4:21 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 6:11 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 8:17 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 9:11 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 10:4 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 10:5 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 13:46 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 14:3 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 16:27 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 17:3 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 24:14 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Leviticus 24:23 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 5:3 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 5:4 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 15:35 outside the camp מחוץ למחנה Both are in verse 36
Numbers 15:36 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 19:3 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 19:9 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 31:13 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Numbers 31:19 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Deuteronomy 23:10 he must leave the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Deuteronomy 23:12 outside the camp מחוץ למחנה ἔξω τῆς παρεμβολῆς
Joshua 6:23 outside the…camp מחוץ למחנה ἔξω τῆς παρεμβολῆς

[1] “As early as the second century, this treatise, which is of great rhetorical power and force in its admonition to faithful pilgrimage under Christ’s leadership, bore the title ‘To the Hebrews.’  It was assumed to be directed to Jewish Christians.  Usually Hebrews was attached in Greek manuscripts to the collection of letters by Paul… As early as the end of the second century, the church of Alexandria in Egypt accepted Hebrews as a letter of Paul, and that became the view commonly held in the East.  Pauline authorship was contested in the West into the fourth century, but then accepted.  In the sixteenth century, doubts about that position were again raised, and the modern consensus is that the letter was not written by Paul.” THE LETTER TO THE HEBREWS

[2] Andrew Schlafly, “Mystery: Did Jesus Write the Epistle to the Hebrews?,” Conservapedia

[3] Hebrews 1:1, 2a (NET)

[4] Hebrews 1:3a (NET)

[5] Hebrews 1:3b (NET)

[6] Andrew Schlafly, “Mystery: Did Jesus Write the Epistle to the Hebrews?,” Conservapedia

[7] His wife, my mother speculates, as do others.  “Would Cleopas leave her in Jerusalem?”

[8] Andrew Schlafly, “Mystery: Did Jesus Write the Epistle to the Hebrews?,” Conservapedia

[9] Romans 6:3, 4 (NET)

[10] Numbers 5:2 (NET)

[11] Luke 5:31, 32 (NET)

[12] Philippians 3:4b-11 (NET)

[13] Colossians 2:11-14 (NET)

[14] Romans 3:31 (NET)

[15] Romans 8:3, 4 (NET)

[16] Romans 13:8-10 (NET)

[17] Numbers 19:9b (NET)

[18] Joshua 6:23a (NET)

[19] Joshua 6:25 (NET)

[20] Titus 2:11-14 (NET)

[21] Exodus 33:11a (NET)

[22] John 15:9-17 (NET)

[23] John 6:63 (NET)