Christianity, Part 15

There are 3 occurrences of πάντας in 1 Corinthians [see Table below], 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 I’ve begun to consider the second occurrence (1 Corinthians 14:5 ESV [Table]):

Now I want you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.

I wondered whether ὑμᾶς limited πάντας to men only (1 Corinthians 14:34, 35 ESV).

the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church [Table].

Various lines of reasoning made this particular limitation doubtful, but in so doing made the meaning of keep silent in the churches more difficult to decipher. I left off with the NET translators’ suggestion that 1 Corinthians 14:34-35 related:

…to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).2

The beginning of the next note (15) follows:

Some scholars have argued that vv. 34-35 should be excised from the text…because the Western witnesses…have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses.

This prompts me to consider this passage without the two verses in question (1 Corinthians 14:26-33, 36-40 ESV):

What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up [Table]. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints [Table],

Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized [Table]. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.

The first thing that stands out is that there is no mention of women keeping silent in the reprise of Paul’s discussion: So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.3 Chaim Bentorah recognized something in Paul’s description I, as a Gentile, could miss:

Paul is most likely referencing the beth midrash, where members of the congregation assemble after a time of prayer…an open forum where you discuss the Torah and Talmud. Women were allowed in this room in the first-century Christian synagogue/church.

These midrashes followed certain rules and customs to maintain focus on the Word of God…

Everyone expressed his or her opinions and thoughts. They would argue and debate and sometimes get downright nasty in their search for the truth.4

So, I can contrast Paul’s address to all (both men and women) as followers of Jesus—that all things should be done decently and in order—to “They would argue and debate and sometimes get downright nasty in their search for the truth.” Though ad hominem arguments are recognized as logical fallacies, anyone who has ever argued recognizes how effective they can be for “winning” an argument in the moment, irrespective of the truth. Moving verses 34 and 35 to the end of the chapter makes them much less strident (1 Corinthians 14:40, 34, 35 ESV).

But5 all things should be done decently and in order: the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

Chaim Bentorah continued:

Paul is not saying women keep silent, but wives, anatta in Aramaic, keep silent. Big difference. They are to keep silent in the edita, ‘adah in its Semitic root. An ‘adah is loosely rendered as church, but as already mentioned, it is not a church as we know a church to be today. If Paul meant a church, he would have used the word qahal, which means “an assembly or congregation of people.” ‘Adah, however, is a legal term for a place where witnesses testify. This is a place where everyone is free to express what he or she has experienced and seen. It would be at a specific place and time. Hence, this is likely the first-century form of the beth midrash, where everyone can share their opinions and ideas as to the meaning behind a passage of Scripture. Women are to keep shetheq during this time. Yes, it can mean silent but shetheq has more of the idea of silence in the sense of not arguing a point, not rebuking, not calling someone a toad and blasting them out of the water.

This does not mean that women were not allowed to speak or teach others. They were just not allowed to rebuke their husbands in a public forum when discussing the Holy Scriptures.6

I’ll keep shetheq here regarding whether Paul wrote to the Corinthians in Greek or Aramaic, and simply be grateful for the insights into the traditions of the beth midrash and the Aramaic words of the Peshitta of 1 Corinthians 14. It matters very little to me in this instance whether Paul wrote in Aramaic or translators chose the words Mr. Bentorah explained some three centuries or more after Paul wrote in Greek. Since his letter records a transition from “the traditions he delivered to them, through spiritual gifts, to a still more excellent way,”7 the latter option offers an even better point through which to draw the trajectory of that transition.

It’s quite moving to consider that even as Paul pretended8 to know nothing among [them] except Jesus Christ and him crucified,9 he delivered the beth midrash, a revered tool of Jewish men of learning, to Gentiles and to women. And it is instructive that this old wineskin10 blew up in his face (or away from his face, as it were) into factions centered around preferred teachers (1 Corinthians 1:10-13; 3:4-7). I’m inclined to keep verses 34 and 35 at the end of the chapter because they seem to fit better there, and the NET translators’ defense of the earlier location was based upon an imaginary manuscript:

The very location of the verses in the Western tradition [e.g., “at the end of the material on church conduct”] argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text.11

Frankly, if I imagine a manuscript in which verses 34 and 35 are written in the margin of the text, it won’t be original and verses 34 and 35 won’t be penned by Paul. No such manuscript is extant apparently. And no extant manuscripts omit the verses. There are many other things to consider about these verses if that were one’s purpose. These have been sufficient to persuade me that Paul and the Holy Spirit didn’t intend to limit πάντας in I want you all to speak in tongues12 to men only.

Do Paul’s rhetorical questions limit πάντας?

Are all prophets?…Do all speak with tongues? Do all interpret?13

If Paul’s rhetorical questions with their anticipated negative answers constitute eternal truths, then they form an absolute, if unknown and effectively unknowable, limit to his desire for you all to speak in tongues, but even more to prophesy.14 That was the answer I have preferred: I don’t speak in tongues. As I worked on this essay, I was awakened early in the morning with an urgent prayer request so complicated I prayed, “I wish I could pray in tongues because all I’ve got to say is, Aghh!!”

If Paul’s rhetorical questions with their anticipated negative answers constitute a local assessment of current circumstances, then his desire may have been much stronger. For comparison consider Jesus’ answer to a very pointed question (Luke 13:23-30 ESV).

And someone said to him, “Lord, will those who are saved be few?” And he said to them, “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, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from’ [Table ]. Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ [Table] In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God [Table]. And behold, some are last who will be first, and some are first who will be last.”

One person asked a question but Jesus answered everyone: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able.15 Who are the many (πολλοί, a form of πολύς)? All who do not strive as hard as I do to enter through the narrow door. But that answer had a way of coming back on me: Do I really strive hard enough to be part of the few? Over time I began to understand that Jesus didn’t threaten the many to motivate the few to strive harder. He spoke the truth. So, is this an eternal truth?

Yes, addressed to the old self, which belongs to your former manner of life and is corrupt through deceitful desires.16 But it is also a local assessment of current circumstances so dismal it cries out to a God who so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. A God who did not send his Son into the world to condemn the world, but in order that the world might be saved through him.17 It cries out for a Savior, a Champion, who wrests salvation from the dominion of human will or exertion to establish it firmly in the dominion of God, who has mercy:18

Jesus said to [Thomas], “I am the way, and the truth, and the life. No one comes to the Father except through me.19

No one can come to me unless the Father who sent me draws him…20

This local assessment of then current circumstances is so dismal even I can begin to comprehend why a loving Savior sent by his loving Father would lay down his life willingly to complete (John 19:28-30) the work his father sent him to do (John 10:17, 18 ESV).

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.

Once his Father’s work is completed this loving Savior promises with all the authority of God (John 12:32 ESV):

And I…will draw all people to myself.

That is the judgment of this world; that is how the ruler of this world [will] be cast out.21 For God has consigned all to disobedience, that he may have mercy on all.22 This tends to make me a bit more open-minded toward Paul’s desire for you all to speak in tongues, but even more to prophesy.23 Though I wouldn’t compare Paul’s will to God’s, the Holy Spirit did allow him to write it.

The final occurrence of πάντας in 1 Corinthians follows (1 Corinthians 15:21-25 ESV).

For as by a man came death, by a man has come also the resurrection of the dead [Table]. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.24 Then comes the end, when he delivers25 the kingdom to God the Father after destroying every rule and every authority and power [Table]. For he must reign until he has put all (πάντας) his enemies under his feet [Table].

I’m not inclined to argue any limitation to πάντας here. Paul made his position quite clear (1 Corinthians 15:26-28 ESV):

The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

According to a note (17) in the NET Paul quoted Psalm 8:6. A table comparing the Greek of that quotation in 1 Corinthians 15:27a to Psalm 8:6b in the Septuagint follows.

1 Corinthians 15:27a (NET Parallel Greek)

Psalm 8:6b (Septuagint BLB)

Psalm 8:7b (Septuagint Elpenor)

πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

1 Corinthians 15:27a (NET)

Psalm 8:7b (NETS)

Psalm 8:7b (English Elpenor)

he has put everything in subjection under his feet you subjected all under his feet thou hast put all things under his feet

The Greek words ὑπέταξεν and ὑπέταξας above are forms of ὑποτάσσω as are ὑποτασσέσθωσαν and υποτασσεσθαι in 1 Corinthians 14:34, translated should be in submission (ESV) and to be under obedience (KJV) respectively. The main difference is that the first two forms are in the active voice: “to subject, place under (someone’s authority); to place, place below (in a document); to subdue; to subordinate, subjugate; to bring under subjection.” This is the work of God. The second two forms are in the middle and passive voices: “to submit oneself: to be submissive; to become subject; to subject oneself; to be subjected; to be subordinated; to obey.” In other words, this is the response of godly women to the work of God. It is not something a husband, or any other man, does to a wife or can do in a wife.

The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians

Reference NET Parallel Greek ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5 θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

A table comparing Psalm 8:6 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 8:6 (8:7) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:40 and 15:23 in the NET and KJV follow.

Psalm 8:6 (Tanakh)

Psalm 8:6 (KJV)

Psalm 8:6 (NET)

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: you appoint them to rule over your creation; you have placed everything under their authority,

Psalm 8:6 (Septuagint BLB)

Psalm 8:7 (Septuagint Elpenor)

καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Psalm 8:7 (NETS)

Psalm 8:7 (English Elpenor)

And you set him over the works of your hands; you subjected all under his feet, and thou hast set him over the works of thy hands: thou hast put all things under his feet:

1 Corinthians 14:40 (NET)

1 Corinthians 14:40 (KJV)

And do everything in a decent and orderly manner. Let all things be done decently and in order.

1 Corinthians 14:40 (NET Parallel Greek)

1 Corinthians 14:40 (Stephanus Textus Receptus)

1 Corinthians 14:40 (Byzantine Majority Text)

πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω παντα ευσχημονως και κατα ταξιν γινεσθω παντα ευσχημονως και κατα ταξιν γινεσθω

1 Corinthians 15:23 (NET)

1 Corinthians 15:23 (KJV)

But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

1 Corinthians 15:23 (NET Parallel Greek)

1 Corinthians 15:23 (Stephanus Textus Receptus)

1 Corinthians 15:23 (Byzantine Majority Text)

῞Εκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι χριστου εν τη παρουσια αυτου εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι του χριστου εν τη παρουσια αυτου

1 John 12:32 (ESV)

2 NET note 14

3 1 Corinthians 14:39 (ESV)

5 The NET parallel Greek text and NA28 had δὲ (NET: And) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

6 From “Contradiction: Women are to be silent in the church,” by Chaim Bentorah. It seems only fair to point out that none of this subtlety is apparent in an English translation of 1 Corinthians 14:34, 35 in The Original Aramaic New Testament in Plain English (An American Translation of the Aramaic New Testament), Translated by Rev. Glenn David Bauscher: Let your women be silent in the assemblies, for they are not allowed to speak, but to be in subjection, just as The Written Law also says. And if they wish to learn anything, let them ask their husbands in their homes, for it is a shame for women to speak in the assembly. Apart from a lexicon and a grammar I’m unable to form any independent opinion. See also 1 Corinthians 14 on The Holy Aramaic Scriptures online.

9 1 Corinthians 2:2b (ESV) Table

11 NET note 15

12 1 Corinthians 14:5a (ESV) Table

13 1 Corinthians 12:29b, 30b (ESV)

14 1 Corinthians 14:5a (ESV) Table

15 Luke 13:24 (ESV) Table

16 Ephesians 4:22b (ESV)

17 John 3:16, 17 (ESV) Table

18 Romans 9:16 (ESV) Table

19 John 14:6 (ESV)

20 John 6:44a (ESV) Table

21 John 12:31 (ESV)

22 Romans 11:32 (ESV)

23 1 Corinthians 14:5a (ESV) Table

24 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ preceding Christ. The Stephanus Textus Receptus did not.

25 The NET parallel Greek text and NA28 had παραδιδῷ in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω (KJV: he shall have delivered up) in the 2nd aorist tense.

A Shadow of the Good Things, Part 5

Another statement of the law of the Sabbath in Exodus reads as follows:

Masoretic Text

Septuagint
Exodus 23:12 (Tanakh) Exodus 23:12 (NET) Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)

Six days thou shalt do thy work, but on the seventh day thou shalt rest (תִּשְׁבֹּ֑ת); that thine ox and thine ass may have rest (יָנ֗וּחַ), and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease (shâbath, תשבת), in order that your ox and your donkey may rest (nûach, ינוח) and that your female servant’s son and the resident foreigner may refresh themselves. Six days you shall do your tasks, but on the seventh day you shall rest (ἀνάπαυσις) in order that your ox and your draft animal might rest (ἀναπαύσηται) and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest (ἀνάπαυσις), that thine ox and thine ass may rest (ἀναπαύσηται), and that the son of thy maid-servant and the stranger may be refreshed.

All of these translations pass the testThe Sabbath was made for people, not people for the Sabbath[1]—in my opinion.  Here rest was תִּשְׁבֹּ֑ת (shâbath) in the clause but on the seventh day thou shalt rest in the Masoretic text, and ἀνάπαυσις in the Septuagint.  The Hebrew root is the same in and He rested (shâbath, וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made.[2]  The Greek root is the same in Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.[3]

The second restthat thine ox and thine ass may have rest—was יָנ֗וּחַ (nûach) in the Masoretic text and ἀναπαύσηται (a form of ἀναπαύω) in the Septuagint.   The Hebrew root is the same in the ten commandments: in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (nûach, וַיָּ֖נַח) on the seventh day.[4]  The Greek root is the same in Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).[5]

I looked up may be refreshed out of curiosity: It was וְיִנָּפֵ֥שׁ (nâphash) in the Masoretic text and ἀναψύξῃ (a form of ἀναψύχω) in the Septuagint.  There is only one occurrence of a form of ἀναψύχω in the New Testament (2 Timothy 1:16-18 NET):

May the Lord grant mercy to the family of Onesiphorus, because he often refreshed (ἀνέψυξεν a form of ἀναψύχω) me and was not ashamed[6] of my imprisonment.  But when he arrived in Rome, he eagerly[7] searched for me and found me.  May the Lord grant him to find mercy from the Lord on that day!  And you know very well all the ways he served me in Ephesus.

I was about to return to Exodus when a question came to mind: Did Paul consider Onesiphorus a fellow believer?  May the Lord grant him to find mercy from the Lord on that day!  Is that the way he would write about a fellow believer?  I won’t argue yea or nay here.  But it sent me back to Jesus’ teaching as it shed some light on something I had heard the night before.  I’ll try to put all this back into perspicuous form.

I don’t listen to Todd Friel often.  He is a bit snarky for my taste.  (Perhaps, I should say that his snarkiness appeals way too much to my flesh.)  Apparently, he did stand-up comedy[8] in another life.  The night before I began this study a YouTube video titled, “The #1 reason there are so many FALSE Christian converts,” was the clickbait I needed to deviate from my usual course.  Mr. Friel explained:

The problem is they aren’t presenting the gospel…God will pull the rug out from under anybody to get their attention.  But it’s not that He wants them to come to him so the rug can be replaced.  He wants to get their attention so that they recognize: You’re at the end of your rope because I hold the rope, and one day I’m going to pull your rope in and I am going to judge you for every thought, word and deed.  And if you are not hidden in the cleft of the rock, My Son the Lord Jesus Christ, I will grind you to powder.

The next morning Paul’s prayer for Onesiphorus—May the Lord grant him to find mercy from the Lord on that day—sent me back to Jesus’ description of that day (Matthew 25:31-40 NET):

“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.  All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats [Table].  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited[12] me.’  Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick[13] or in prison and visit you?’  And the king will answer them, ‘I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.’

The Greek word translated brothers or sisters was ἀδελφῶν (a form of ἀδελφός).  Paul wrote believers in Rome (Romans 8:28-30 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Those who were accursed demonstrated no care or concern (Matthew 25:42-45) for Jesus’ brothers and sisters: “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!’[14]  And these will depart into eternal punishment, but the righteous (e.g., those who demonstrated some level of care or concern for Jesus’ brothers and sisters) into eternal life.”[15]

For just as the Father raises the dead and gives them life, Jesus taught his disciples, so also the Son gives life to whomever he wishes (John 5:21-24 NET).

Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him [Table].

“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, but has crossed over from death to life.

Jesus defined eternal life for us in a prayer to his Father: Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.[16]  And the Holy Spirit reminded me of more knowledge of the Judge the Father appointed, who He is, how He judges.  Jesus taught his disciples (Matthew 10:40-42 NET):

Whoever receives you receives me, and whoever receives me receives the one who sent me.  Whoever receives a prophet in the name of a prophet will receive[17] a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive[18] a righteous person’s reward.  And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward.

I received a gospel similar to the one presented by Mr. Friel: Believe in the Lord Jesus Christ or burn in hell for all eternity.  I was five.  I don’t recall any of the emotional baggage that would be so offensive to adults.  It was simply another fact, like cross at the crosswalk with the light, or a bus will run you down.  But there was always an undercurrent, and since I wasn’t availing myself of the word of God as a precision diagnostic and surgical instrument, I didn’t recognize that undercurrent as the flesh or the old man.

That undercurrent became progressively more vociferous throughout my young life:

I wanted to save myself from an eternity in a lake of fire.  And now, lo and behold, I find that I have become—inadvertently—a Christian!  Not a day goes by that I don’t discover yet another restriction in an endless list of prohibitions to which I must conform because I am a Christian!  On top of that there is another endless list of things I must do because I am a Christian, chief among these is to rope my friends into a way of life I would not wish on my worst enemy.

If that undercurrent sounds a little like Joe Pesci in the movie My Cousin Vinny, well, that’s a bit of literary license.  As a hilariously triumphant example of all things working together for good, even that undercurrent has become a strong motivation to rest in the fruit of the Holy Spirit—once I began to recognize that the voice of that undercurrent wasn’t mine.

I was one of the most false converts to Christ.  But God the Father, God the Son and God the Holy Spirit hasn’t given up on me yet.  Mr. Friel also mentioned substitutionary atonement as something important to the Gospel: For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures.[19]  For the wages of sin is death.[20]

Clearly substitutionary atonement is of first importance.  Given my history, however, I’m wary whenever the doctrine of substitutionary atonement substitutes faith in punishment for faith in Jesus Christ.  David Instone-Brewer in his essay, “Did God Punish Jesus on the Cross?,” offers a better introduction to this concern than I have done or am doing here.

None of this is to discourage anyone from answering the call of God in Jesus Christ, just a reminder that God is not the enemy here.  Sin is the enemy.  For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures[21] because this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but that the world should be saved through him.[22] I will not speak with you much longer, Jesus told his disciples, for the ruler of this world[23] is coming.  He has no power over me, but I am doing just what the Father commanded me, so that the world may know that I love the Father.[24]

When Joeseph considered divorcing Mary because she was already pregnant, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit [Table].  She will give birth to a son and you will name him Jesus, because he will save his people from their sins.”[25]  He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness.  By his wounds you were healed.[26]  John Piper preached a sermon—Christ Died for Our Sins That We Might Die to Sin—that is clearer than anything I’ve written.

It is true that there was wrath in the past.  The Grand Canyon in Arizona is a visible memorial to a time when The Lord regretted that he had made humankind on the earth, and he was highly offended.[27]  There is a time of wrath and revelation of Jesus Christ yet to come.  Now, dear friends, Peter wrote, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day.  The[28] Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you,[29] because he does not wish for any to perish but for all to come to repentance.[30]

Different believers estimate the strength of μακροθυμεῖ (a form of μακροθυμέω; NET: patient; KJV: longsuffering) and βουλόμενος (a form of βούλομαι) in different ways.  The NET translators, for instance, chose wish for βουλόμενος where the KJV translators chose longsuffering.  The Koine Greek Lexicon online indicates that forms of βούλομαι with a negative, as it is here (μὴ βουλόμενος), mean “to refuse, not to consent.”  Likewise, I may have a different experience of God’s patience than one who has never strayed far from Christian faith.

To end this excursion where it began: the man who marveled at Jesus’ definition of eternal life in my musical composition not only alerted me to how illiterate I had actually become, caring more for the sounds of words than their meaning, he also provided me with a handy tool—this is—to begin to understand the Bible better.  This Jew who found philosophical comfort in Buddhism, who thought that salvation by faith was too non-human to be true the last time I had any contact with him, was a great help to me in my journey to know the only true God and Jesus Christ.  May the Lord grant him to find mercy from the Lord on that day.

Tables comparing Exodus 23:12 in the Tanakh, KJV and NET, and Exodus 23:12 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing 2 Timothy 1:16, 1725:36; 25:39; 10:41; John 14:30 and 2 Peter 3:9 in the NET and KJV.

Exodus 23:12 (Tanakh)

Exodus 23:12 (KJV)

Exodus 23:12 (NET)

Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and the resident foreigner may refresh themselves.

Exodus 23:12 (Septuagint BLB)

Exodus 23:12 (Septuagint Elpenor)

ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις, ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου, καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος

Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)

Six days you shall do your tasks, but on the seventh day you shall rest in order that your ox and your draft animal might rest and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest, that thine ox and thine ass may rest, and that the son of thy maid-servant and the stranger may be refreshed.

2 Timothy 1:16, 17 (NET)

2 Timothy 1:16, 17 (KJV)

May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσιν μου οὐκ ἐπαισχύνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επησχυνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επαισχυνθη
But when he arrived in Rome, he eagerly searched for me and found me. But, when he was in Rome, he sought me out very diligently, and found me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησεν με καὶ εὗρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν

Matthew 25:36 (NET)

Matthew 25:36 (KJV)

I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

γυμνὸς καὶ περιεβάλετε με, ἠσθένησα καὶ ἐπεσκέψασθε με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με

Matthew 25:39 (NET)

Matthew 25:39 (KJV)

When did we see you sick or in prison and visit you?’ Or when saw we thee sick, or in prison, and came unto thee?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε

Matthew 10:41 (NET)

Matthew 10:41 (KJV)

Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται

John 14:30 (NET)

John 14:30 (KJV)

I will not speak with you much longer, for the ruler of this world is coming.  He has no power over me, Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐκέτι πολλὰ λαλήσω μεθ᾿ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν ουκ ετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου τουτου αρχων και εν εμοι ουκ εχει ουδεν ουκετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου αρχων και εν εμοι ουκ εχει ουδεν

2 Peter 3:9 (NET)

2 Peter 3:9 (KJV)

The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενος τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι

[1] Mark 2:27 (NET) Table

[2] Genesis 2:2b (Tanakh) Table

[3] Matthew 11:29 (NET) Table

[4] Exodus 20:11a (Tanakh) Table

[5] Matthew 11:28 (NET)

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐπαισχύνθη here, where the Stephanus Textus Receptus had επησχυνθη.

[7] The NET parallel Greek text and NA28 had σπουδαίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπουδαιοτερον (KJV: very diligently).

[8] The online ad for one of his books describes the author this way: “Todd Friel studied to be a pastor for four years but neglected to actually get saved.  He abandoned church ministry plans and did secular TV, radio and stand-up comedy for 6 years.  Gratefully, God saved Todd (from hell and stand-up comedy).”

[12] The NET parallel Greek text and NA28 had ἤλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλθετε (KJV: ye came).

[13] The NET parallel Greek text and NA28 had ἀσθενοῦντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ασθενη.

[14] Matthew 25:41 (NET)

[15] Matthew 25:46 (NET)

[16] John 17:3 (NET)

[17] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[18] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[19] 1 Corinthians 15:3 (NET)

[20] Romans 6:23a (KJV)

[21] 1 Corinthians 15:3b, 4 (NET) Table

[22] John 3:16, 17 (NET) Table

[23] The Stephanus Textus Receptus had τουτου following world and preceding ruler. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[24] John 14:30, 31 (NET)

[25] Matthew 1:20, 21 (NET)

[26] 1 Peter 2:24 (NET) Table

[27] Genesis 6:6 (NET) Table

[28] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

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

[30] 2 Peter 3:8, 9 (NET)