Tag Archives: John 18:10

Christianity, Part 6

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There are 3 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 But I’ve been waylaid by the occurrence in Luke 13:22-30.

In another essay I commented on the aggressive, if not violent, language of striving against the many seeking to enter a narrow door that might close at any moment: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door…2 It sounds a lot like what the Zealots actually did to foment the events that led to the massacre of 70 AD.

This language may not have affected those seeking a Messiah to lead them to overthrow the Roman superpower quite the way it affects me. Seeking an alternative explanation, however, I latch onto Jesus’ general theme of the difficulty of entering the kingdom of God (Mark 10:24 ESV [Table]):

And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God!

The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) following how difficult it is (πῶς δύσκολον ἐστιν). The NET parallel Greek text and NA28 didn’t limit this difficulty in any way. In other words, the editors of both the NA27 and NA28 have consistently concluded that τους πεποιθοτας επι τοις χρημασιν was a late addition to the original text. That doesn’t say anything about NA29 if other manuscripts are discovered or different strategies for organizing them chronologically are in vogue.

It seems worthwhile, however, to consider how difficult it is to enter the kingdom of God. Jesus spoke to descendants of Jacob, if not of Israel: “But3 woe to you, scribes and Pharisees, hypocrites,” Jesus said, “For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.”4 If I can equate the kingdom of heaven here with the kingdom of God, the leaders of Israel at the time Jesus spoke these words made it difficult for people to follow Him into the kingdom: the Pharisees went out and conspired against [Jesus], how to destroy him.5

So how did events play out at Jesus’ arrest when Peter took the parable about entering the narrow door most literally and behaved the most like a Zealot?

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) [Table] So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given (δέδωκεν, a form of δίδωμι) me?” [Table]6 And [Jesus] touched [Malchus’]7 ear and healed him.8

I don’t mean to suggest that Peter was consciously striving to enter through the narrow door9 when he struck the high priest’s servant and cut off his right ear.10 I assume that he reacted more instinctively out of affection for Jesus. I’m only saying that Peter’s action seems to align with the parable about entering the narrow door when I take the words (especially the Greek words) at face value.

The words most likely ringing in Peter’s ears at that moment were spoken earlier that evening (Luke 22:35-38 ESV):

And [Jesus] said to them, “When I sent you out with no moneybag11 or knapsack or sandals, did you lack anything?” They said,12 “Nothing.”13 He said14 to them, “But now let the one who has a moneybag15 take it, and likewise a knapsack. And let the one who has no sword sell16 his cloak and buy17 one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment” [Table]. And they said,18 “Look, Lord, here are two swords.” And he said to them, “It is enough.”

So, Jesus’ disciples had two swords and Peter carried one of them. It is not merely difficult but potentially dangerous [John 18:8, 9] to interpret Jesus’ words without the mind of Christ: The natural person does not accept the things of the Spirit of God, for they are folly19 to him, Paul wrote, and he is not able (δύναται, a form of δύναμαι) to understand them because they are spiritually discerned.20 And Jesus said, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again (ἄνωθεν; NET: from above).‘21 In other words, You must be born of the Spirit.

Not only leaders and peers oppose one’s entrance through the narrow door into the kingdom of God, every natural born person opposes his or her own entrance therein. Strive to enter through the narrow door no longer seems so overstated, once I realize that all the world (including myself as I was born of my human parents) is opposed to me doing so.

I want to consider a completely different example of Jesus’ words (John 6:53-60 ESV):

So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink [Table].

Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live22 because of me. This is the bread that came down from23 heaven, not like the bread24 the25 fathers ate and died. Whoever feeds on this bread will live26 forever.”

Jesus said these things in the synagogue, as he taught at Capernaum.27 When many of his disciples heard it, they said,28 “This is a hard saying; who can listen to it?” [Table]

The Greek word translated hard here was σκληρός, but this reaction to these particular words is perhaps the most on-the-nose example of how difficult it is to enter the kingdom of God.29 The Greek word translated difficult was δύσκολον, a form of δύσκολος. The definition from “HELPS Word-studies” on Bible Hub reads:

dýskolos (an adjective, derived from 1418 /dys-, “difficult” and kolon, “food”) – properly, difficult (problematic) to digest; (figuratively) disagreeable, like when food “doesn’t go down well.” It is used only in Mk 10:24.

After this many30 of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life31 (i.e., to know…the only true God, and Jesus Christ whom [He has] sent32) [Table]…

If I assume that those disciples who no longer walked with Jesus were drawn to Him by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd, and that those who remained were drawn by the Father to the words of eternal life, I see Jesus enforcing his saying, No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.33 And [Jesus] said, “This is why I told you that no one can come to me unless it is granted (δεδομένον, a form of δίδωμι) him by the34 Father.”35 Jesus’ equation of ἑλκύω and δίδωμι is a powerful indicator of the Father’s role in anyone who receives Jesus as Savior.

But the main reason I chose this parable is the explanation which resolves this hard saying:

Matthew 26:26-28 (ESV)

Mark 14:22-24 (ESV)

Luke 22:19, 20 (ESV)

1 Corinthians 11:23-26 (ESV)
For I received from the Lord what I also delivered to you,
Now as they were eating, Jesus took bread,36 and after blessing37 it broke it and gave38 it to the disciples, and39 said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins [Table]. And as they were eating, he40 took bread, and after blessing it broke it and gave it to them, and said, “Take;41 this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, “This is my blood of the covenant, which is poured out for many [Table]. And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood. that the Lord Jesus on the night when he was betrayed took bread [Table], and when he had given thanks, he broke it, and said,42 “This is my body which is for you.43 Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as44 you drink it, in remembrance of me.”
For as often as45 you eat this bread and drink the46 cup, you proclaim the Lord’s death until47 he comes.48

In hindsight it seems ridiculous to have abandoned Jesus over this, even if one was drawn only by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd. But it is an opportune moment to recall why Jesus spoke in parables (Matthew 13:10-15 ESV):

Then the disciples came and said to him, “Why do you speak to them in parables?” [Table]

And [Jesus] answered them, “To you it has been given (δέδοται, a form of δίδωμι) to know the secrets of the kingdom of heaven, but to them it has not been given (δέδοται, a form of δίδωμι). For to the one who has, more will be given (δοθήσεται, a form of δίδωμι), and he will have an abundance, but from the one who has not, even what he has will be taken away.

This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says: “‘You will indeed hear but never understand, and you will indeed see but never perceive. For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them’ [Table].

Paul addressed this hardening: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.49 Concerned that the church in Ephesus might lose heart50 over what [he was] suffering for [them],51 he bowed his knees before the Father52…that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith–that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.53

This strength (ἐξισχύσητε, a form of ἐξισχύω) or ability to comprehend both knowledge and the love of Christ that surpasses knowledge seems more like the strength or ability the many [who] will seek to enter and will not be able54 (ἰσχύσουσιν, a form of ἰσχύω) lack. Jesus said (Luke 11:9-13 ESV):

And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone (πᾶς) who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

What father among55 you, if his son asks for56 a fish, will instead of57 a fish give him a serpent; or if58 he asks for59 an egg, will give60 him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give (δώσει, a form of δίδωμι) the Holy Spirit to those who ask him!”

I’ll pick this up in another essay. According to a note (23) in the NET, Jesus quoted from Isaiah 6:9, 10. The table below compares the Greek of Matthew 13:14 to Isaiah 6:9 in the Septuagint.

Matthew 13:14b (NET Parallel Greek Text) Table

Isaiah 6:9b (Septuagint BLB)

Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε

Matthew 13:14b (NET)

Isaiah 6:9b (NETS)

Isaiah 6:9b (English Elpenor)
You will listen carefully yet will never understand, you will look closely yet will never comprehend. ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’. Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

The table below compares the Greek of Matthew 13:15 to Isaiah 6:10 in the Septuagint.

Matthew 13:15 (NET Parallel Greek Text) Table

Isaiah 6:10 (Septuagint BLB)

Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς

Matthew 13:15 (NET)

Isaiah 6:10 (NETS)

Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’ For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Tables comparing Isaiah 6:9 and 6:10 in the Tanakh, KJV and NET, and comparing Isaiah 6:9 and 6:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 23:13; Luke 22:51; 22:35, 36; 22:38; John 6:57-59; 6:66; 6:65; Matthew 26:26; Mark 14:22; 1 Corinthians 11:24-26; Ephesians 3:13 and Luke 11:11, 12 in the NET and KJV follow.

Isaiah 6:9 (Tanakh)

Isaiah 6:9 (KJV)

Isaiah 6:9 (NET)
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. He said, “Go and tell these people: “‘Listen continually, but don’t understand. Look continually, but don’t perceive.’

Isaiah 6:9 (Septuagint BLB)

Isaiah 6:9 (Septuagint Elpenor)
καὶ εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε καὶ εἶπε· πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε

Isaiah 6:9 (NETS)

Isaiah 6:9 (English Elpenor)
And he said, “Go, and say to this people: ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’. And he said, Go, and say to this people, Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

Isaiah 6:10 (Tanakh)

Isaiah 6:10 (KJV)

Isaiah 6:10 (NET)
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Make the hearts of these people calloused; make their ears deaf and their eyes blind. Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

Isaiah 6:10 (Septuagint BLB)

Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς

Isaiah 6:10 (NETS)

Isaiah 6:10 (English Elpenor)
For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Matthew 23:13 (NET)

Matthew 23:13 (KJV)
“But woe to you, experts in the law and you Pharisees, hypocrites! You keep locking people out of the kingdom of heaven! For you neither enter nor permit those trying to enter to go in. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Matthew 23:13 (NET Parallel Greek)

Matthew 23:14 (Stepanus Textus Receptus)

Matthew 23:13 (Byzantine Majority Text)
Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν

Luke 22:51 (NET)

Luke 22:51 (KJV)
But Jesus said, “Enough of this!” And he touched the man’s ear and healed him. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

Luke 22:51 (NET Parallel Greek)

Luke 22:51 (Stephanus Textus Receptus)

Luke 22:51 (Byzantine Majority Text)
ἀποκριθεὶς δὲ |ὁ| Ἰησοῦς εἶπεν· ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν αποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον οαποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον

Luke 22:35, 36 (NET)

Luke 22:35, 36 (KJV)
Then Jesus said to them, “When I sent you out with no money bag, or traveler’s bag, or sandals, you didn’t lack anything, did you?” They replied, “Nothing.” And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

Luke 22:35 (NET Parallel Greek)

Luke 22:35 (Stephanus Textus Receptus)

Luke 22:35 (Byzantine Majority Text)
Καὶ εἶπεν αὐτοῖς· ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν· οὐθενός και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουδενος και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουθενος
He said to them, “But now, the one who has a money bag must take it, and likewise a traveler’s bag too. And the one who has no sword must sell his cloak and buy one. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

Luke 22:36 (NET Parallel Greek)

Luke 22:36 (Stephanus Textus Receptus)

Luke 22:36 (Byzantine Majority Text)
εἶπεν δὲ αὐτοῖς· ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησατω το ιματιον αυτου και αγορασατω μαχαιραν ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησει το ιματιον αυτου και αγορασει μαχαιραν

Luke 22:38 (NET)

Luke 22:38 (KJV)
So they said, “Look, Lord, here are two swords.” Then he told them, “It is enough.” And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Luke 22:38 (NET Parallel Greek)

Luke 22:38 (Stephanus Textus Receptus)

Luke 22:38 (Byzantine Majority Text)
οἱ δὲ εἶπαν· κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· ἱκανόν ἐστιν οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν

John 6:57-59 (NET)

John 6:57-59 (KJV)
Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

John 6:57 (NET Parallel Greek)

John 6:57 (Stephanus Textus Receptus)

John 6:57 (Byzantine Majority Text)
καθὼς ἀπέστειλεν με ὁ ζῶν πατὴρ καγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κακεῖνος ζήσει δι᾿ ἐμέ καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε
This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.” This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

John 6:58 (NET Parallel Greek)

John 6:58 (Stephanus Textus Receptus)

John 6:58 (Byzantine Majority Text)
οὗτος ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα
Jesus said these things while he was teaching in the synagogue in Capernaum. These things said he in the synagogue, as he taught in Capernaum.

John 6:59 (NET Parallel Greek)

John 6:59 (Stephanus Textus Receptus)

John 6:59 (Byzantine Majority Text)
Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ

John 6:66 (NET)

John 6:66 (KJV)
After this many of his disciples quit following him and did not accompany him any longer. From that time many of his disciples went back, and walked no more with him.

John 6:66 (NET Parallel Greek)

John 6:66 (Stephanus Textus Receptus)

John 6:66 (Byzantine Majority Text)
Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾿ αὐτοῦ περιεπάτουν εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν

John 6:65 (NET)

John 6:65 (KJV)
So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.” And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

John 6:65 (NET Parallel Greek)

John 6:65 (Stephanus Textus Receptus)

John 6:65 (Byzantine Majority Text)
καὶ ἔλεγεν· διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου

Matthew 26:26 (NET)

Matthew 26:26 (KJV)
While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

Matthew 26:26 (NET Parallel Greek)

Matthew 26:26 (Stephanus Textus Receptus)

Matthew 26:26 (Byzantine Majority Text)
Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν· λάβετε φάγετε, τοῦτο ἐστιν τὸ σῶμα μου εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευλογησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

Mark 14:22 (NET)

Mark 14:22 (KJV)
While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.

Mark 14:22 (NET Parallel Greek)

Mark 14:22 (Stephanus Textus Receptus)

Mark 14:22 (Byzantine Majority Text)
Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· λάβετε, τοῦτο ἐστιν τὸ σῶμα μου και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

1 Corinthians 11:24-26 (NET)

1 Corinthians 11:24-26 (KJV)
and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

1 Corinthians 11:24 (NET Parallel Greek)

1 Corinthians 11:24 (Stephanus Textus Receptus)

1 Corinthians 11:24 (Byzantine Majority Text)
καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν· τοῦτο μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν
In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

1 Corinthians 11:25 (NET Parallel Greek)

1 Corinthians 11:25 (Stephanus Textus Receptus)

1 Corinthians 11:25 (Byzantine Majority Text)
ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν
For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

1 Corinthians 11:26 (NET Parallel Greek)

1 Corinthians 11:26 (Stephanus Textus Receptus)

1 Corinthians 11:26 (Byzantine Majority Text)
ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη

Ephesians 3:13 (NET)

Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ephesians 3:13 (NET Parallel Greek)

Ephesians 3:13 (Stephanus Textus Receptus)

Ephesians 3:13 (Byzantine Majority Text)
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Luke 11:11, 12 (NET)

Luke 11:11, 12 (KJV)
What father among you, if your son asks for a fish, will give him a snake instead of a fish? If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Luke 11:11 (NET Parallel Greek)

Luke 11:11 (Stephanus Textus Receptus)

Luke 11:11 (Byzantine Majority Text)
τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, |καὶ| ἀντὶ ἰχθύος ὄφιν αὐτῷ ἐπιδώσει τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω ει και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω η και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω
Or if he asks for an egg, will give him a scorpion? Or if he shall ask an egg, will he offer him a scorpion?

Luke 11:12 (NET Parallel Greek)

Luke 11:12 (Stephanus Textus Receptus)

Luke 11:12 (Byzantine Majority Text)
ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῷ σκορπίον η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον

1 John 12:32 (ESV)

2 Luke 13:24, 25a (ESV) Table

4 Matthew 23:13 (ESV)

5 Matthew 12:14 (ESV)

6 John 18:10, 11 (ESV)

8 Luke 22:51b (ESV)

9 Luke 13:24a (ESV) Table

10 John 18:10b (ESV) Table

11 In the NET parallel Greek text and NA28 moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

14 The NET parallel Greek text and NA28 had the conjunction δὲ (not translated in the NET) following said, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then).

15 In the NET parallel Greek text and NA28 moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

20 1 Corinthians 2:14 (ESV)

21 John 3:6, 7 (ESV)

22 The NET parallel Greek text and NA28 had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

24 The Stephanus Textus Receptus and Byzantine Majority Text had το μαννα (KJV: manna) here. The NET parallel Greek text and NA28 did not.

25 The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: your) here. The NET parallel Greek text and NA28 did not.

26 The NET parallel Greek text and NA28 had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

29 Mark 10:24b (ESV) Table

30 The NET parallel Greek text and NA28 had ἐκ following many. The Stephanus Textus Receptus and Byzantine Majority Text did not.

31 John 6:66-68 (ESV)

32 John 17:3 (ESV)

33 John 6:44a (ESV) Table

34 The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA28 did not.

35 John 6:65 (ESV)

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

40 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

41 The Stephanus Textus Receptus and Byzantine Majority Text had φαγετε (KJV: eat) here. The NET parallel Greek text and NA28 did not.

42 The Stephanus Textus Receptus and Byzantine Majority Text had λαβετε φαγετε (KJV: Take, eat) here. The NET parallel Greek text and NA28 did not.

43 The Stephanus Textus Receptus and Byzantine Majority Text had κλωμενον (KJV: broken) following you. The NET parallel Greek text and NA28 did not.

46 The Stephanus Textus Receptus and Byzantine Majority Text had τουτο (KJV: this) following cup. The NET parallel Greek text and NA28 did not.

47 The NET parallel Greek text and NA28 had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

48 The Stephanus Textus Receptus and Byzantine Majority Text had αν preceding comes (KJV: come). The NET parallel Greek text and NA28 did not.

49 Romans 11:25b (ESV) Table

50 The NET parallel Greek text and NA28 had ἐγκακεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακειν (KJV: that ye faint).

51 Ephesians 3:13b (ESV)

52 Ephesians 3:14b (ESV) Table

53 Ephesians 3:16-19 (ESV)

54 Luke 13:24b (ESV) Table

56 The Stephanus Textus Receptus had αρτον μη λιθον επιδωσει αυτω ει (KJV: bread…will he give him a stone…if he ask) here. The Byzantine Majority Text had all of that except for having η at the end rather than ει. The NET parallel Greek text and NA28 did not.

57 The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding instead of (KJV: for). The NET parallel Greek text and NA28 did not.

59 The NET parallel Greek text and NA28 had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτηση (KJV: he shall ask).

60 The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding will give (KJV: will he offer). The NET parallel Greek text and NA28 did not.

Paul’s Religious Mind Revisited, Part 5

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In the year of King Uzziah’s death,[1] yehôvâh (יהוה) sent the prophet Isaiah to harden the descendants of Israel living in the southern kingdom of Judah (Isaiah 6:9-12 NET):

“Go and tell these people: ‘Listen continually, but don’t understand!  Look continually, but don’t perceive!’  Make the hearts of these people calloused; make their ears deaf and their eyes blind!  Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

I replied, “How long, sovereign master?”

He said, “Until cities are in ruins and unpopulated, and houses are uninhabited, and the land is ruined and devastated, and the Lord has sent the people off to a distant place, and the very heart of the land is completely abandoned.”

The NET translation of the final verse of this chapter extending the period of this hardening through the destruction of the Old Testament religion in 70 A.D. is almost unique: Even if only a tenth of the people remain in the land, it will again be destroyed, like one of the large sacred trees or an Asherah pole, when a sacred pillar on a high place is thrown down.  That sacred pillar symbolizes the special chosen family.[2]  Those who returned from Babylon still didn’t understand the message of the Old Testament Scriptures that they must all be born from above.[3]  They continued in their own works believing, it works if you work it.

You have been given the opportunity to know the secrets of the kingdom of heaven, Jesus told his disciples, but they have not.  For whoever has will be given more, and will have an abundance.  But whoever does not have, even what he has will be taken from him.  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.[4]  Jesus called the religious institutions created by people hardened by yehôvâh the power of darkness.[5]  Paul’s old human Saul knew this power of darkness firsthand (Acts 26:4, 5, 9-11 NET).

Now all the Jews (Ἰουδαῖοι, a form of Ἰουδαῖος) know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem.  They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee…Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene.  And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death.  I punished them often in all the synagogues and tried to force them to blaspheme.  Because I was so furiously enraged at them, I went to persecute them even in foreign cities.

I’ll consider the story of Jesus’ arrest as a measure of how calloused their hearts, how deaf their ears and how blind their eyes had become: Judas obtained a squad of soldiers and some officers of the chief priests and Pharisees,[6] a crowd armed with swords and clubs, sent by the chief priests and experts in the law and elders.[7]  Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?”[8]

Jesus hearkened attentively to the Holy Spirit in ways that I can scarcely imagine, but He knew everything that was going to happen to him because of the scriptures that say it must happen this way.[9]  Jesus’ Father in heaven revealed to Peter that Jesus is the Christ (e.g., Messiah), the Son of the living God.[10]  But Peter was so calloused, deaf and blind he did not believe the scriptures that say it must happen this way even when Jesus told him (Matthew 16:21, 22 NET):

From that time on 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.  So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”

Who are you looking for? Jesus asked the crowd armed with swords and clubs (John 18:5, 6 NET):

They replied, “Jesus the Nazarene.”  He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.)  So when Jesus said to them, “I am he,” they retreated and fell to the ground.

I don’t know if this was a miraculous manifestation of Jesus’ presence or simply that He threw the arresting officers off-balance by standing there rather than running.  He had run before.  Or perhaps they expected Him or his disciples to resist (John 18:7-9 NET).

Then Jesus asked them again, “Who are you looking for?”  And they said, “Jesus the Nazarene.”  Jesus replied, “I told you that I am he.  If you are looking for me, let these men go.”  He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”

Now this is the will of the one who sent me, Jesus said to those who had pursued Him across the lake after eating of the loaves and fishes He had blessed and multiplied, that I should not lose one person of every one he has given me, but raise them all up at the last day.[11]  When I was with them, He had prayed to his Father, I kept them safe and watched over them in your name that you have given me.  Not one of them was lost except the one destined for destruction (Matthew 27:3-10), so that the scripture could be fulfilled.[12]

When those who were around him saw what was about to happen, the accounts of Jesus’ arrest continued, they said, “Lord, should we use our swords?”[13]  They had two (Luke 22:35-38).  The crowd armed with swords and clubs, sent by the chief priests and experts in the law and elders took hold of Jesus and arrested him.[14]  Then 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.)[15]  But Jesus said, “Enough of this!”  And he touched the man’s ear and healed him.[16]

Jesus said to Peter, “Put your sword back into its sheath!  Am I not to drink the cup that the Father has given me?[17]  For all who take hold of the sword will die by the sword.  Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?  How then would the scriptures that say it must happen this way be fulfilled?”[18]

Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?  Day after day when I was with you in the temple courts, you did not arrest me.  But this is your hour, and that of the power of darkness![19]  But this has happened so that the scriptures would be fulfilled.”[20]

Then all the disciples left him and fled.  A young man was following him, wearing only a linen cloth.  They tried to arrest him, but he ran off naked, leaving his linen cloth behind.[21]  Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up.  They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.  (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)  Simon Peter and another disciple followed them as they brought Jesus to Annas.[22]

Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.  But Peter was following him from a distance, all the way to the high priest’s courtyard.[23]  (Now the other disciple was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.)  But Simon Peter was left standing outside by the door.  So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, and brought Peter inside.[24]  When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.[25]

I’ve listened to sermons where Peter’s denial of Jesus was portrayed as cowardice.  A Gospel harmony such as this highlights how Peter and all the disciples would have fought to the death at Jesus’ command.  Both Matthew and Mark record that they fled only when Jesus made it clear that He intended to be arrested, tried and executed (Matthew 26:56; Mark 14:49b, 50) so that the scriptures of the prophets would be fulfilled.  Jesus’ disciples weren’t cowards; they had calloused hearts, deaf ears and blind eyes for the Scriptures.  But even as the rest fled, Peter followed Jesus at a distance (along with another, possibly John) when he was the one most guilty of a violent criminal act against the high priest.

The unbeliever assumes that the words recorded in the Gospel narratives do not recount what actually happened during Jesus’ arrest but are the post hoc literary inventions of religious minds.  If Jesus had actually said and done these things during his arrest, they reason, the response and outcome would have been different.  At very least the arresting officers would have returned empty-handed saying, “No one ever spoke like this man!”[26]

The believer can use that hypothetical person who would have, or should have, responded differently to Jesus’ teaching and actions as a baseline to derive a relative measurement of the power of darkness, the effects of yehôvâh’s hardening (John 7:47-52 NET):

Then the Pharisees answered, “You haven’t been deceived too, have you?  None of the rulers or the Pharisees have believed in him, have they?  But this rabble who do not know the law are accursed!”

Nicodemus, who had gone to Jesus before and who was one of the rulers, said, “Our law doesn’t condemn a man unless it first hears from him and learns what he is doing (ποιεῖ, a form of ποιέω), does it?”  They replied, “You aren’t from Galilee too, are you?  Investigate carefully and you will see that no prophet comes from Galilee (Matthew 4:12-16; Isaiah 9)!”

This is the religious milieu where Saul thrived and out of which the apostle Paul was called.  This nearly eight hundred years of calloused hearts, deaf ears and blind eyes, hardening in a word, provides the historical and cultural contexts for his religious mind.

The table I constructed to harmonize the Gospel narratives follows.  Some of the temporal arrangements are admittedly arguable.

Jesus’ Arrest

Matthew 26:50b-58 (NET)

 Mark 14:46-54 (NET) Luke 22:47a, 49-55 (NET)

John 18:3-16, 18 (NET)
So Judas obtained a squad of soldiers and some officers of the chief priests and Pharisees.
Then [a large crowd armed with swords and clubs, sent by the chief priests and elders of the people] came… Then [a crowd armed with swords and clubs, sent by the chief priests and experts in the law and elders]… While [Jesus] was still speaking, suddenly a crowd appeared… They came to the orchard with lanterns and torches and weapons.
Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?”  They replied, “Jesus the Nazarene.”  He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.)  So when Jesus said to them, “I am he,” they retreated and fell to the ground.  Then Jesus asked them again, “Who are you looking for?”  And they said, “Jesus the Nazarene.”  Jesus replied, “I told you that I am he.  If you are looking for me, let these men go.”  He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”
When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?”
…and took hold of Jesus and arrested him. …took hold of [Jesus] and arrested him.
But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear. One of the bystanders drew his sword and struck the high priest’s slave, cutting off his ear. Then one of them struck the high priest’s slave, cutting off his right ear. Then 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.)
But Jesus said, “Enough of this!”  And he touched the man’s ear and healed him.
Then Jesus said to him, “Put your sword back in its place! 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?”
For all who take hold of the sword will die by the sword.  Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?  How then would the scriptures that say it must happen this way be fulfilled?”
At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw?  Day after day I sat teaching in the temple courts, yet you did not arrest me. Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw?  Day after day I was with you, teaching in the temple courts, yet you did not arrest me. Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?  Day after day when I was with you in the temple courts, you did not arrest me.
But this is your hour, and that of the power of darkness!”
But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled. But this has happened so that the scriptures would be fulfilled.”  Then all the disciples left him and fled.
A young man was following him, wearing only a linen cloth.  They tried to arrest him, but he ran off naked, leaving his linen cloth behind.
Then they arrested Jesus… Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up.
They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.  (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)  Simon Peter and another disciple followed them as they brought Jesus to Annas.
Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.  But Peter was following him from a distance, all the way to the high priest’s courtyard. Then they led Jesus to the high priest, and all the chief priests and elders and experts in the law came together.  And Peter had followed him from a distance, up to the high priest’s courtyard. …led him away, and brought him into the high priest’s house.  But Peter was following at a distance.
(Now the other disciple was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.)  But Simon Peter was left standing outside by the door.  So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, and brought Peter inside.
After going in, he sat with the guards to see the outcome. He was sitting with the guards and warming himself by the fire. When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. (Now the slaves and the guards were standing around a charcoal fire they had made, warming themselves because it was cold.  Peter also was standing with them, warming himself.)

[1] Isaiah 6:1a (NET) Note 1: “approximately 740 B.C.”

[2] Isaiah 6:13 (NET)

[3] John 3:7b (NET)

[4] Matthew 13:11-13 (NET)

[5] Luke 22:53b (NET)

[6] John 18:3a (NET)

[7] Mark 14:43b (NET)

[8] John 18:4 (NET)

[9] Matthew 26:54 (NET)

[10] Matthew 16:16b (NET)

[11] John 6:39 (NET)

[12] John 17:12 (NET)

[13] Luke 22:49 (NET)

[14] Matthew 26:50b (NET)

[15] John 18:10 (NET) Table

[16] Luke 22:51 (NET)

[17] John 18:11 (NET) Table

[18] Matthew 26:52b-54 (NET) Table

[19] Luke 22:52, 53 (NET)

[20] Mark 14:49b (NET)

[21] Mark 14:50-52 (NET)

[22] John 18:12-15a (NET)

[23] Matthew 26:57, 58a (NET)

[24] John 18:15b, 16 (NET)

[25] Luke 22:55 (NET)

[26] John 7:46 (NET)

Condemnation or Judgment? – Part 8

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To reveal my own position and velocity[1] it is probably past time that I at least outline my own religious background.  And here, I’ll take the lazy way out.  Matt Slick has done it for me in his “Doctrine Grid”[2] online.  He acknowledged that “some of these are debatable…I do not claim absolute correctness on all points–only the essentials.”  I’m not going to debate his points beyond pointing out that Mr. Slick offers them as “a layout of biblical orthodoxy” and I offer them only as an outline of my religious background, both its content and tone.

Though I live among them I don’t understand my people, those of my religious background, as it pertains to the hope and promise of universal salvation in the Scriptures.  I think I understand what might motivate someone like Richard Wayne Garganta to eliminate “hell talk” from the Bible.  But I can’t get a handle on what might motivate someone to eliminate the hope and promise of universal salvation from the Bible.  “It’s not there!” is a form of blindness.

A puff piece[3] about Matt Chandler in the May 2014 issue of Christianity Today caught my attention as I considered these things:

For a long time, Chandler had prayed for his dad to know Christ.  “I remember being confused with the idea of [Dad having] free will, but then me asking God to save him. To me those two things were incompatible.”
He found the answer in classically reformed teachings, especially those of John Piper. Chandler embraces the view that God predestines some to heaven and others to hell.[4]

I’m not going to say much about free will except to offer my opinion that it represents the contingent choices we make—contingent choices with a really good press agent.  I will look deeper into “the view that God predestines some to heaven and others to hell.”  We certainly knew of that view in my religion.  Our essentially fundamentalist church had separated from the Congregationalists as they embraced “modernism.”[5]  It was joined later by others separating from the Presbyterians for similar reasons, a group who held views similar to Matt Chandler’s.   My family shared a more “whosoever will may come” view.

It seemed fairer somehow.  Could God be other than fair?  He has given everyone on the planet an equal opportunity to choose to trust Him.  Salvation, therefore, is left ultimately up to an individual’s choice.  That seemed consistent enough with the Old Testament, and except for Paul’s writings and Jesus’ sayings more or less consistent with the New Testament as I understood it at the time.

So, is “God predestines some to heaven and others to hell” a fair inference from God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden[6]?  I still don’t think so.  It requires me to reject the hope and promise of universal salvation revealed in Scripture (a Christian heresy[7] according to Matt Slick and a host of others, my people all).  Consider the context (Romans 9:17, 18 NET):

For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”  So then, God has mercy (ἐλεεῖ, a form of ἐλεέω) on whom he chooses (θέλει, a form of θέλω) to have mercy, and he hardens whom he chooses (θέλει, a form of θέλω) to harden.

I can say with full conviction on the authority of Scripture that the chariots of Pharaoh and his army [yehôvâh] has thrown into the sea, and his chosen officers were drowned in the Red Sea.[8]  I can’t say with the same confidence that Pharaoh or his army will spend eternity in hell.   Yehôvâh, as revealed by Paul, thinks differently than Matt Chandler or Matt Slick on this subject (Romans 11:30, 31 NET).

Just as you were formerly disobedient (ἠπειθήσατε, a form of ἀπείθεια), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy (ἐλέει, a form of ἔλεος) shown to you, they too may now receive mercy (ἐλεηθῶσιν, another form of ἐλεέω).

Paul referred specifically here to his own people, my fellow countrymen, who are Israelites,[9] and all those loved by God in Rome, called to be saints.[10]  But I can’t find any compelling reason to discriminate against an ancient Pharaoh and his army: For God has consigned all people to disobedience (ἀπείθειαν, another form of ἀπείθεια) so that he may show mercy (ἐλεήσῃ, another form of ἐλεέω) to…all.[11]  So while—it does not depend on human desire (θέλοντος, another form of θέλω)or exertion, but on God who shows mercy (ἐλεῶντος, another form of ἐλεέω )[12]—is a potent antidote to the “whosoever will may come” religious view of my youth, it is clearly coupled with the hope of universal salvation: God has consigned all people to disobedience so that he may show mercy to…all.

Jesus’ saying—No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him, and I will raise him up at the last day[13]—is a stronger refutation of “whosoever will may come” unless one takes ἑλκύσῃ to mean “Softly and tenderly Jesus is calling.”[14]  In that case, Jesus’ promise of universal salvation—And I, when I am lifted up from the earth, will draw (ἑλκύσω, another form of ἑλκύω) all…to myself[15]—becomes little more than a promise of equal opportunity:  And I, when I am lifted up from the earth, will softly and tenderly call all people to myself.  But I’m not convinced that ἑλκύσῃ and ἑλκύσω will dance to that tune.

Then Simon Peter, who had a sword, called to it softly and tenderly, and it rose up out of its scabbard and struck the high priest’s slave, cutting off his right ear.  The Scripture says, Then Simon Peter, who had a sword, pulled it out (εἵλκυσεν, another form of ἑλκύω) and struck the high priest’s slave, cutting off his right ear.[16]  The King James translators chose drew for εἵλκυσεν, making the connection to Jesus’ sayings clear even in English: Then Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear.[17]  Here any English speaking person might consider how much say the sword had regarding when, how or for what purpose it was drawn.

“Throw your net on the right side of the boat, and you will find some [fish],” Jesus told his disciples.  So they threw the net, and were not able to pull (ἑλκύσαι, another form of ἑλκύω) it in because of the large number of fish.[18]  Here the net resisted, because it was too heavy for the disciples to pull up out of the water and into their boat.  But it was no match for Peter dragging it ashore: So Simon Peter went aboard and pulled (εἵλκυσεν, another form of ἑλκύω) the net to shore.[19]  And again, the King James translators made the comparison to Jesus’ sayings obvious:  they were not able to draw it in.[20]

Here are a few more examples of forms of ἑλκύω from Luke and James:

“Whosoever will may come”

Bible
But when her owners saw their hope of profit was gone, they seized Paul and Silas and softly and tenderly called them into the marketplace before the authorities. But when her owners saw their hope of profit was gone, they seized Paul and Silas and dragged (εἵλκυσαν, another form of ἑλκύω) them into the marketplace before the authorities.

Acts 16:19 (NET)
The whole city was stirred up, and the people rushed together.  They seized Paul and softly and tenderly called him out of the temple courts, and immediately the doors were shut. The whole city was stirred up, and the people rushed together.  They seized Paul and dragged (εἷλκον, another form of ἑλκύω) him out of the temple courts, and immediately the doors were shut.

Acts 21:30 (NET)
But you have dishonored the poor!  Are not the rich oppressing you and softly and tenderly calling you into the courts? But you have dishonored the poor!  Are not the rich oppressing you and dragging (ἕλκουσιν, another form of ἑλκύω) you into the courts?

James 2:6 (NET)

It does not behoove the God-predestines-some-to-heaven-and-others-to-hell folk to call out the whosoever-will-may-come folk on this point.  The former are as opposed to universal salvation as the latter.  Still, it seems to me if I understand Jesus’ sayings correctly—No one can come to me unless the Father who sent me [drags] him and, And I, when I am lifted up from the earth, will [drag] all…to myself—I get a clearer picture of the human condition and the hope and promise of God in Christ.

The only person I want to condemn to hell is my old man, not my father, but the sin in my flesh.  I have had a remarkably blessed life.  No one raped and murdered my mother, my sister, my daughter or my wives.  Divorce is the most difficult sin I’ve been called upon to forgive.  And I love the women who divorced me.  I certainly wouldn’t want to see them condemned to an eternity in hell because they found living with me unendurable.  But by wishing my old man condemned to hell I have condemned the whole world.

Gentle Heart suggested that final judgment could be like the judgment of wheat and chaff: “So maybe John 5:28 and 29 can be talking about all us dead being raised and our ‘old selves’ get condemned and our ‘new selves’ live eternally with the Lord.”  It’s an intriguing idea that seems to satisfy the long name of God.

The Long Name of God
The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness, keeping loyal love for thousands, forgiving iniquity and transgression and sin.

Exodus 34:6, 7a (NET)

 But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation.

Exodus 34:7b (NET)

The main objection would be the apparent need for postmortem salvation in some (or, many) cases.  But that is really only an objection from the human perspective, the impossibility of believing in Jesus for salvation when one faces Him in judgment.  But from the divine perspective there is no law or rule, no circumstance of life or death that prohibits God from showing mercy: I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.[21]  Salvation does not depend on human desire or exertion, but on God who shows mercy.[22]  And, God has consigned all people to disobedience so that he may show mercy to them all.[23]  In fact this is why we work hard and struggle, Paul encouraged Timothy, because we have set our hope on the living God, who is the Savior of all people, especially of believers.[24]

There is a satisfying symmetry to the idea that universal salvation entails universal condemnation.  But I’ve had a lifetime to identify with the new man.[25]  If God condemned the sin in my flesh to an eternity in hell, I think I could bid the old man Godspeed and good riddance.  But consider one born from above by the calling of God at, or after, the final judgment.

I know how often I have oscillated between the old and new man when they were in the same geographical and space/time location.  Imagine the trauma of oscillating between the more familiar old man and the relatively strange new man when one is in hell and the other is face to face with God.  Still, the Holy Spirit has seen, and sees, me through my conflict and confusion.  I don’t doubt that He could comfort one in the throes of that terror.

I can’t say this is the way God fulfills his desire to be merciful while He by no means leaves the guilty unpunished.  I can only say, Gentle Heart, in the spirit of Jonathan Edwards’ argument for God as the Superlative Torturer, that if we can imagine this wheat and chaff solution to the dilemma of universal salvation, how many more solutions can the living God conceive and execute to satisfy the desire of his, and your, gentle heart.

[1] Who Am I? Part 1

[2] Doctrine Grid

[3] I call it a puff piece because I have no doubt that the editors will publish a hatchet job about the very same preacher if he slips financially or sexually, or strays doctrinally too far from what the editors feel they can sell as Christianity Today.

[4] “The Joy-Stung Preacher,” Joe Maxwell, Christianity Today, May 2014, p. 39

[5] Theological Liberalism

[6] Romans 9:18 (NET)

[7] Can a Christian be a universalist?

[8] Exodus 15:4 (NET)

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

[10] Romans 1:7 (NET)

[11] Romans 11:32 (NET)  A note in the NET acknowledges that “them” was added for stylistic reasons.

[12] Romans 9:16 (NET) Table

[13] John 6:44 (NET)

[14] Softly and Tenderly

[15] John 12:32 (NET)  NET note: “Grk ‘all.’ The word ‘people’ is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV ‘all men’).”  See: Colossians 1:15-20 (NET)

[16] John 18:10a (NET) Table

[17] John 18:10a (NKJV) Table

[18] John 21:6 (NET)

[19] John 21:11a (NET)

[20] John 21:6 (NKJV)

[21] Exodus 33:19b (NET) Table

[22] Romans 9:16 (NET)

[23] Romans 11:32 (NET)

[24] 1 Timothy 4:10 (NET)

[25] Ephesians 4:22-24; Colossians 3:9, 10 (NET)

The Soul

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In Romans, Part 31 I related Paul’s statement—if you live according to the flesh, you will die[1]—to Jesus’ saying to his disciples, The one who loves his life [i.e., in this world] destroys [or, loses] it.[2]  The word translated life here is ψυχὴν (a form of ψυχή).[3]  Two verses later Jesus is recorded as saying, Now my soul (ψυχή) is greatly distressed.[4]  This is the life of keeping body and soul together as opposed to the new life of the Spirit.  Though this connection was not as new to me as Jesus’ saying to Martha,[5] it too deserved some further study.

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

Simon Peter said to him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow me now, but you will follow later.”  Peter said to him, “Lord, why can’t I follow you now?  I will lay down my life (ψυχήν, a form of ψυχή) for you!”  Jesus answered, “Will you lay down your life (ψυχήν, a form of ψυχή) for me?  I tell you the solemn truth, the rooster will not crow until you have denied (ἀρνήσῃ, a form of ἀρνέομαι)[8] me three times!

Later that same night when Jesus was arrested Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.[9]  Peter was moments away from making good on his pledge to lay down his life for Jesus, in the terms that he in his soul-life understood at that moment.  But Jesus intervened.  What Peter had missed was the other meaning of being a good shepherd.

I am the good shepherd, Jesus also said.  The good shepherd lays down his life (ψυχήν, a form of ψυχή) for the sheep.[10]  Then Jesus contrasted the laying down of life of the good shepherd to the hired hand.  The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons (ἀφίησιν, a form of ἀφίημι)[11] the sheep and runs away (φεύγει, a form of φεύγω).[12]  Notice that the word translated abandons here is the same word as forgive, in the sense of sending away someone else’s sins.

“Flee for your lives,” the hired hand screams as he runs for his life.  So the wolf attacks (ἁρπάζει, a form of ἁρπάζω)[13] the sheep and scatters (σκορπίζει, a form of σκορπίζω)[14] them.  Because he is a hired hand and is not concerned about the sheep…[15]  The good shepherd by contrast lays down his life, or puts his life on the line, to defend the sheep, the living as opposed to the dying sacrifice.  After his resurrection Jesus made this point quite poignantly for Peter (John 21:15-17 NET). Table

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

Jesus had a different kind of laying down his life in mind for Peter.  And still He promised him that he would also be crucified.  I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go.  (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.)[16]  In my imagination I can see the crucified and risen Lord, standing, looking Peter in the eyes, smiling and nodding as he whispers, Follow me.[17]

I think both understandings need to be grasped as I hear Jesus command:  My commandment is this – to love one another just as I have loved you.  No one has greater love than this – that one lays down his life (ψυχὴν, a form of ψυχή) for his friends.  You are my friends if you do what I command you.[18]  And so I think both must be brought to bear when considering, The one who loves his life (ψυχὴν, a form of ψυχή) destroys (ἀπολλύει, a form of ἀπόλλυμι)[19] it, and the one who hates (μισῶν, a form of μισέω)[20] his life (ψυχὴν, a form of ψυχή) in this world guards it for eternal life (ζωὴν, a form of ζωή).[21]  The one who loves his life is like one who does not lay down his life, one who does not believe we have been buried with [Christ] through baptism into death (thanatos, θάνατος),[22] or attempts to live as if it were not true.

Perhaps the Spirit will lead one to martyrdom, perhaps not.  After the resurrected Jesus prophesied that he would be crucified in his old age Peter asked about John.  Jesus replied, “If I want him to live until I come back, what concern is that of yours?  You follow me!”[23]  In Revelation John heard a loud voice in heaven speak of the brothers and sisters who overcame (ἐνίκησαν, a form of νικάω) [the one who accuses them day and night before our God][24] by the blood of the Lamb and by the word of their testimony, and they did not love their lives (ψυχὴν, a form of ψυχή) so much that they were afraid to (ἄχρι)[25] die (θανάτου, another form of θάνατος),[26] whether through martyrdom or feeding and protecting others.

There is more to this soul life (ψυχή) they did not love so much than food as there is more to the body (σῶμα)[27] than clothing.  And so Jesus said, do not worry about your life (ψυχῇ, another form of ψυχή), what you will eat or drink, or about your body (σώματι, a form of σῶμα), what you will wear.[28]  For the unconverted (ἔθνη, a form of ἔθνος)[29] pursue these things, and your heavenly Father knows that you need them.  But above all pursue his kingdom and righteousness, and all these things will be given to you as well.[30]

If anyone wants to become my follower, Jesus said, he must deny (ἀρνησάσθω, another form of ἀρνέομαι) himself (ἑαυτὸν, a form of ἑαυτοῦ),[31] take up his cross daily, and follow me.  For whoever wants to save (σῶσαι, a form of σώζω)[32] his life (ψυχὴν, a form of ψυχή) will lose (ἀπολέσει, a form of ἀπόλλυμι) it, but whoever loses (ἀπολέσῃ, another form of ἀπόλλυμι) his life (ψυχὴν, a form of ψυχή) for my sake will save (σώσει, another form of σώζω) it.  For what does it benefit a person if he gains the whole world but loses (ἀπολέσας, another form of ἀπόλλυμι) or forfeits (ζημιωθείς, a form of ζημιόω)[33] himself (ἑαυτὸν, a form of ἑαυτοῦ)?  For whoever is ashamed of me and my words, the Son of Man will be ashamed of that person when he comes in his glory and in the glory of the Father and of the holy angels.[34]

Jesus said, I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone.  But if it dies, it produces much grain (καρπὸν, a form of καρπός; literally fruit).[35]  The one who loves his life (ψυχὴν, a form of ψυχή) destroys (ἀπολλύει, another form of ἀπόλλυμι) it, and the one who hates (μισῶν, a form of μισέω) his life (ψυχὴν, a form of ψυχή) in this world guards it for eternal life (ζωὴν, a form of ζωή).  If anyone wants to serve me, he must follow me, and where I am, my servant will be too.  If anyone serves me, the Father will honor him.  Now my soul (ψυχή) is greatly distressed.  And what should I say? ‘Father, deliver (σῶσον, another form of σώζω) me from this hour’?  No, but for this very reason I have come to this hour.[36]  And so has each of us who know and love and want to follow Him.

[1] Romans 8:13a (NET)

[2] John 12:25a (NET)

[4] John 12:27 (NET)

[6] John 10:14, 15 (NET)

[7] John 10:17, 18 (NET)

[9] John 18:10 (NET) Table

[10] John 10:11 (NET)

[12] John 10:12a (NET)

[15] John 10:12b-13 (NET)

[16] John 21:18, 19a (NET)

[18] John 15:12-14 (NET)

[21] John 12:25 (NET)

[23] John 21:22 (NET)

[24] Revelation 12:10 (NET)

[26] Revelation 12:11 (NET)

[28] Matthew 6:25 (NET)

[30] Matthew 6:32, 33 (NET)

[34] Luke 9:23-26 (NET)

[36] John 12:24-27 (NET)

Forgiveness and Denial of Christ

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Jesus gave his disciples the following rule (Matthew 10:32, 33 NET):

Whoever, then, acknowledges (ὁμολογήσει, a form of ὁμολογέω) me before people, I will acknowledge (ὁμολογήσω, another form of ὁμολογέω) before my Father in heaven.1  But whoever denies (ἀρνήσηται, a form of ἀρνέομαι) me before people, I will deny (ἀρνήσομαι, another form ἀρνέομαι) him also before my Father in heaven.2

This rule of ὁμολογέω and ἀρνέομαι is simple and easy to understand; its justice and fairness is self-evident.  But Jesus didn’t follow this rule when Peter fell afoul of it (Matthew 26:31-35 NET):

Then Jesus said to them, “This night you will all fall away because of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’3  But after I am raised, I will go ahead of you into Galilee.”  Peter said to him, “If4 they all fall away because of you, I will never fall away!”  Jesus said to him, “I tell you the truth, on this night, before the rooster crows, you will deny (ἀπαρνήσῃ, a form of ἀπαρνέομαι) me three times.”  Peter said to him, “Even if I must die with you, I will never deny5 (ἀπαρνήσομαι, another form of ἀπαρνέομαι) you.”  And6 all the disciples said7 the same thing.

Jesus’ faith was in the literal truth of the prophetic scriptures, Zechariah 13:7 in particular here.  Peter trusted his feelings.  I have no doubt he was sincere.  Peter was ready to make good on his boast, if only he could go down swinging (Matthew 26:51-54 NET):

But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear.  Then Jesus said to him, “Put your sword back in its place!  For all who take hold of the sword will die by the sword.8 Or do you think that I cannot call on my Father, and that he would send me more than9 twelve10 legions11 of angels right now?  How then would the scriptures that say it must happen this way be fulfilled (πληρωθῶσιν, a form of πληρόω)?”

Jesus’ concern was fulfilling scripture.  Though Matthew, Mark and Luke would not name Peter, presumably while he was still alive, John did (John 18:10 NET):

Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.12 (Now the slave’s name was Malchus.)

Peter’s concern was fulfilling his own word.  If Jesus rebuked me like this when I had decided to die fighting, it would take the starch out of my sails, to say the least.  And that’s apparently what it did to Peter (Matthew 26:69-75 NET):

Now Peter was sitting outside in the courtyard.  A slave girl came to him and said, “You also were with Jesus the Galilean.”  But he denied (ἠρνήσατο, another form of ἀρνέομαι) it in front of them13 all: “I don’t know what you’re talking about!”  When he14 went out to the gateway, another slave girl saw him and said to the people there, “This man15 was with Jesus the Nazarene.”  He denied (ἠρνήσατο, another form of ἀρνέομαι) it again with16 an oath, “I do not know the man!”  After a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent gives you away!”  At that he began to curse,17 and he swore with an oath, “I do not know the man!”  At that moment a rooster crowed.  Then Peter remembered what Jesus had said:18 “Before the rooster crows, you will deny (ἀπαρνήσῃ, a form of ἀπαρνέομαι) me three times.”  And he went outside and wept bitterly.

According to the rule of ὁμολογέω and ἀρνέομαι Jesus should deny Peter before his Father in heaven.  Luke recorded what Jesus said to Peter in a bit more detail (Luke 22:31-34 NET):

“Simon,19 Simon, pay attention!  Satan has demanded to have you all, to sift you like wheat, but I have prayed for you, Simon, that your faith (πίστις) may not fail.20 When you have turned back (ἐπιστρέψας, a form of ἐπιστρέφω), strengthen21 your brothers.”  But Peter said to him, “Lord, I am ready to go with you both to prison and to death!”  Jesus replied, “I tell you, Peter, the rooster will not22 crow23 today until24 you have denied (ἀπαρνήσῃ, a form ἀπαρνέομαι) three times that you know25 me.”

Jesus, believing that He had received what He prayed, was confident that Peter’s faith would not fail despite his denial.  And with the same foreknowledge that He prophesied Peter’s denial, Jesus prophesied Peter’s ἐπιστρέφω, his turning back.  He assured Peter a place of service, to strengthen his brothers.  I think it likely that the other disciples were Peter’s younger brothers.  And though I have heard preaching that lamented that Peter didn’t buck up and play the man, I can’t imagine that the preachers actually wanted Peter to make Jesus’ prophetic word untrue.

As I look at this I wonder, is it special pleading of a special case or a formula that is repeated every time the Lord forgives sin?  I lean toward the latter, though I’m hard-pressed to demonstrate why.  In any case there is no denying what Peter became after he turned back and received the promised Holy Spirit.

 

 

Addendum: December 11, 2018
Tables of Matthew 10:32, 33; 26:31; 26:33; 26:35; 26:52, 53; John 18:10; Matthew 26:70-72; 26:74, 75; Luke 22:31, 32 and 22:34 comparing the NET and KJV follow.

Matthew 10:32, 33 (NET)

Matthew 10:32, 33 (KJV)
“Whoever, then, acknowledges me before people, I will acknowledge before my Father in heaven. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω καγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς πας ουν οστις ομολογησει εν εμοι εμπροσθεν των ανθρωπων ομολογησω καγω εν αυτω εμπροσθεν του πατρος μου του εν ουρανοις πας ουν οστις ομολογησει εν εμοι εμπροσθεν των ανθρωπων ομολογησω καγω εν αυτω εμπροσθεν του πατρος μου του εν ουρανοις
But whoever denies me before people, I will deny him also before my Father in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅστις |δ᾿ ἂν| ἀρνήσηται με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι καγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς οστις δ αν αρνησηται με εμπροσθεν των ανθρωπων αρνησομαι αυτον καγω εμπροσθεν του πατρος μου του εν ουρανοις οστις δ αν αρνησηται με εμπροσθεν των ανθρωπων αρνησομαι αυτον καγω εμπροσθεν του πατρος μου του εν ουρανοις
Matthew 26:31 (NET)

Matthew 26:31 (KJV)
Then Jesus said to them, “This night you will all fall away because of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τότε λέγει αὐτοῖς ὁ Ἰησοῦς· πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ, γέγραπται γάρ πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται τα προβατα της ποιμνης τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται τα προβατα της ποιμνης
Matthew 26:33 (NET)

Matthew 26:33 (KJV)
Peter said to him, “If they all fall away because of you, I will never fall away!” Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ· εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐδέποτε σκανδαλισθήσομαι αποκριθεις δε ο πετρος ειπεν αυτω ει και παντες σκανδαλισθησονται εν σοι εγω ουδεποτε σκανδαλισθησομαι αποκριθεις δε ο πετρος ειπεν αυτω ει παντες σκανδαλισθησονται εν σοι εγω δε ουδεποτε σκανδαλισθησομαι
Matthew 26:35 (NET)

Matthew 26:35 (KJV)
Peter said to him, “Even if I must die with you, I will never deny you.”  And all the disciples said the same thing. Peter said unto him, Though I should die with thee, yet will I not deny thee.  Likewise also said all the disciples.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ὁ Πέτρος· κὰν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπαν λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησομαι ομοιως και παντες οι μαθηται ειπον λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησωμαι ομοιως δε και παντες οι μαθηται ειπον

Matthew 26:52, 53 (NET)

Matthew 26:52, 53 (KJV)
Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ἀπόστρεψον τὴν μάχαιραν σου εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα απολουνται τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται
Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων

John 18:10 (NET)

John 18:10 (KJV)
Then 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.) Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν. (ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.) σιμων ουν πετρος εχων μαχαιραν ειλκυσεν αυτην και επαισεν τον του αρχιερεως δουλον και απεκοψεν αυτου το ωτιον το δεξιον ην δε ονομα τω δουλω μαλχος σιμων ουν πετρος εχων μαχαιραν ειλκυσεν αυτην και επαισεν τον του αρχιερεως δουλον και απεκοψεν αυτου το ωτιον το δεξιον ην δε ονομα τω δουλω μαλχος
Matthew 26:70-72 (NET)

Matthew 26:70-72 (KJV)
But he denied it in front of them all: “I don’t know what you’re talking about!” But he denied before them all, saying, I know not what thou sayest.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἠρνήσατο ἔμπροσθεν πάντων λέγων· οὐκ οἶδα τί λέγεις ο δε ηρνησατο εμπροσθεν παντων λεγων ουκ οιδα τι λεγεις ο δε ηρνησατο εμπροσθεν αυτων παντων λεγων ουκ οιδα τι λεγεις
When he went out to the gateway, another slave girl saw him and said to the people there, “This man was with Jesus the Nazarene.” And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ· οὗτος ἦν μετὰ Ἰησοῦ τοῦ Ναζωραίου εξελθοντα δε αυτον εις τον πυλωνα ειδεν αυτον αλλη και λεγει τοις εκει και ουτος ην μετα ιησου του ναζωραιου εξελθοντα δε αυτον εις τον πυλωνα ειδεν αυτον αλλη και λεγει αυτοις εκει και ουτος ην μετα ιησου του ναζωραιου
He denied it again with an oath, “I do not know the man!” And again he denied with an oath, I do not know the man.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον και παλιν ηρνησατο μεθ ορκου οτι ουκ οιδα τον ανθρωπον και παλιν ηρνησατο μεθ ορκου οτι ουκ οιδα τον ανθρωπον
Matthew 26:74, 75 (NET)

Matthew 26:74, 75 (KJV)
At that he began to curse, and he swore with an oath, “I do not know the man!”  At that moment a rooster crowed. Then began he to curse and to swear, saying, I know not the man.  And immediately the cock crew.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ ἐφώνησεν τοτε ηρξατο καταναθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον και ευθεως αλεκτωρ εφωνησεν τοτε ηρξατο καταθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον και ευθεως αλεκτωρ εφωνησεν
Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.”  And he went outside and wept bitterly. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice.  And he went out, and wept bitterly.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐμνήσθη ὁ Πέτρος τοῦ ρήματος Ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως
Luke 22:31, 32 (NET)

Luke 22:31, 32 (KJV)
“Simon, Simon, pay attention!  Satan has demanded to have you all, to sift you like wheat, And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Σίμων Σίμων, ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον ειπεν δε ο κυριος σιμων σιμων ιδου ο σατανας εξητησατο υμας του σινιασαι ως τον σιτον ειπεν δε ο κυριος σιμων σιμων ιδου ο σατανας εξητησατο υμας του σινιασαι ως τον σιτον
but I have prayed for you, Simon, that your faith may not fail.  When you have turned back, strengthen your brothers.” But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου εγω δε εδεηθην περι σου ινα μη εκλειπη η πιστις σου και συ ποτε επιστρεψας στηριξον τους αδελφους σου εγω δε εδεηθην περι σου ινα μη εκλιπη η πιστις σου και συ ποτε επιστρεψας στηριξον τους αδελφους σου
Luke 22:34 (NET)

Luke 22:34 (KJV)
Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know me.” And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ εἶπεν· λέγω σοι, Πέτρε, οὐ φωνήσει σήμερον ἀλέκτωρ ἕως τρίς με ἀπαρνήσῃ εἰδέναι ο δε ειπεν λεγω σοι πετρε ου μη φωνησει σημερον αλεκτωρ πριν η τρις απαρνηση μη ειδεναι με ο δε ειπεν λεγω σοι πετρε ου μη φωνηση σημερον αλεκτωρ πριν η τρις απαρνηση μη ειδεναι με

1 The NET parallel Greek text and NA28 had the article τοῖς preceding heaven.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

2 The NET parallel Greek text and NA28 had the article τοῖς preceding heaven.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

4 The Stephanus Textus Receptus had και following if and preceding all (KJV: Though all).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding twelve.  The NET parallel Greek text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding This man.  The NET parallel Greek text and NA28 did not.

18 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

19 The Stephanus Textus Receptus and Byzantine Majority Text had ειπεν δε ο κυριος (KJV: And the Lord said) preceding Simon.  The NET parallel Greek text and NA28 did not.

22 The NET parallel Greek text and NA28 had οὐ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οὐ μη.

24 The NET parallel Greek text and NA28 had ἕως here, where the Stephanus Textus Receptus and Byzantine Majority Text had πριν η (KJV: before).

25 The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding know.  The NET parallel Greek text and NA28 did not.