The Day of the Lord, Part 7

Posted on December 28, 2023 by admin

This is a continuation of my consideration whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread¹ after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”² In another essay I began to look at John’s description of antichrist and many antichrists because Meyer’s NT Commentary stated that many of the Church Fathers had understood Paul’s description of the man of lawlessness, the son of destruction, as the Antichrist.

I highlighted two things he wrote about their insights:³

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom. Also it is correctly regarded as proved, that the Antichrist here described is to be considered as an individual person, in whom sin will embody itself.

Meyer’s NT Commentary continued to elaborate on the “view of the Fathers” regarding “the Antichrist…considered as an individual person” with the following caveat:

Meyer’s NT Commentary	Google Translate
Yet Augustin already remarks, that “nonnulli non ipsum principem, sed universum quodam modo corpus ejus i. e. ad eum pertinentem hominum multitudinem simul cum ipso suo principe hoc loco intelligi Antichristum volunt.”	Yet Augustin already remarks, that “some, not the prince himself, but the whole world, in a certain way, his body i. e. The multitude of men belonging to him, together with their own leader, want to be understood in this place as Antichrist.”

Mr. Meyer cataloged many evolving views: “[T]he view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul,”⁴ is a familiar one. “Yet even before the reference of Antichrist to Popery was maintained, Mohammed[55] was already regarded by the divines of the Greek church…as the Antichrist predicted by Paul.”⁵

The power which restrained Antichrist evolved as well.

The restraining power by which the appearance of Antichrist is delayed, is usually considered [by the Church Fathers] to be the continuance of the Roman Empire (τὸ κατέχον) and its representative the Roman emperor (ὁ κατέχων). Some, however, as Theodorus Mopsuestius and Theodoret, understand by it τοῦ Θεοῦ τὸν ὅρον, i.e. more exactly, the counsel of God to keep back the appearance of Antichrist until the gospel is proclaimed throughout the earth…Chrysostom chooses a third interpretation, that by the restraining power is meant the continuance of the extraordinary gifts of the Spirit…

In recent times it has often been considered as objectionable to determine exactly the individual traits of the imagery used by Paul. Accordingly the representation of the apostle has been interpreted in a general, ideal, or symbolical sense. To this class of interpreters belongs Koppe, according to whom Paul, founding on an old national Jewish oracle, supported especially by Daniel, would describe the ungodliness preceding the last day, which already worked, but whose full outbreak was only to take place after the death of the apostle; so that Paul himself was the κατέχων.[57]⁶

Meyer’s NT Commentary continued:

Meyer’s NT Commentary	Google Translate
Similarly Storr (l.c.), who understands by the ἄνθρωπος τῆς ἁμαρτίας [man of sin] “potestas aliqua, deo omnique religioni adversaria, quae penitus incognita et futuro demum tempore se proditura sit,” and by the preventing power the “copia hominum verissimo amore inflammatorum in christianam religionem.”	Similarly Storr (l.c.), who understands by the ἄνθρωπος τῆς ἁμαρτίας [man of sin] “some power, hostile to God and to all religion, which is completely unknown and will betray itself in the future at the last time,” and by the preventing power the “a multitude of men inflamed with true love into the Christian religion.”

Other opinions were cited: “Nitzsch (l.c.) thinks on the power of atheism first come to have public authority, or the contempt of all religion generally.”⁷ “Pelt…sums up his views in the following words”:⁸

Meyer’s NT Commentary	Google Translate
Mihi … adversarius illi principium esse videtur sive vis spiritualis evangelio contraria, quae huc usque tamen in Pontificiorum Romanorum operibus ac serie luculentissime sese prodidit, ita tamen, ut omnia etiam mala, quae in ecclesia compareant, ad eandem Antichristi ἐνέργειαν sint referenda.	To me… it seems that the opposite principle is a spiritual force contrary to the gospel, which until now has revealed itself most clearly in the works and series of the Roman Pontiffs, so that even all the evils that appear in the church are to be referred to the same Antichrist ἐνέργειαν.
Ejus vero ΠΑΡΟΥΣΊΑ i. e. summum fastigium, quod Christi reditum qui nihil aliud est, nisi regni divini victoria,[59] antecedet, futurum adhuc esse videtur, quum illud tempus procul etiamnum abesse putemus, ubi omnes terrae incolae in eo erunt, ut ad Christi sacra transeant. Κατέχον vero cum Theodoreto putarim esse dei voluntatem illud Satanae regnum cohibentem, ne erumpat, et, si mediae spectantur causae, apostolorum tempore maxime imperii Romani vis, et quovis aevo illa resistentia, quam malis artibus, quae religionem subvertere student, privati commodi et honoris augendorum cupiditas opponere solet.	But his ΠΑΡΟΥΣΊΑ i. e. the highest climax, which precedes the return of Christ, which is nothing else but the victory of the divine kingdom, [59] seems to be yet to come, since we think that time is still far off, when all the inhabitants of the earth will be there, to pass to the sacraments of Christ. Κατέχον, with Theodoretus, I think that it is the will of God restraining that kingdom of Satan, lest it break out, and, if we look at the middle causes, in the time of the apostles the power of the Roman government was especially strong, and in every age that resistance, which is usually opposed to the evil arts which seek to subvert religion, the desire to increase private advantage and honor.

According to [Pelt], the chief stress lies on ΤῸ ΜΥΣΤΉΡΙΟΝ ἬΔΗ ἘΝΕΡΓΕῖΤΑΙ Τῆς ἈΝΟΜΊΑς [literally: the mystery already working of lawlessness]. Antichrist is a union of the individuality and spiritual tendency in masses of individuals. The revolt of the Jews from the Romans, and the fearful divine punishment in the destruction of Jerusalem, Nero, Mohammed and his spiritual devastating power, the development of the Papacy in the Middle Ages, the French Revolution of 1789, with the abrogation of Christianity, and the setting up of prostitutes on altars for worship, in the external world, as well as the constantly spreading denial of the fundamentals of all religious truth and morality, of the doctrines of God, freedom, and immortality, and likewise the self-deification of the ego in the internal world,—all these phenomena are the real precursors of Antichrist; but they contain only some of his characteristics, not all; it is the union of all these characteristics which shall make the full Antichrist.⁹

Ultimately, though I found some of them illuminating, Heinrich August Wilhelm Meyer rejected the views developed in recent times:

It is evident that all these explanations are arbitrary. The Pauline description is so definitely and sharply marked, and has for its whole compass so much the idea of nearness for its supposition, that it can by no means be taken generally, and in this manner explained away.

While I’m grateful to Mr. Meyer for painstakingly collecting all of these opinions in one place, I don’t intend to play guess the identity of Antichrist as an individual person. That game scatters in my opinion, rather than gathering with the Lord Jesus: and whoever does not gather (συνάγων, a form of συνέχω) with me scatters (σκορπίζει, a form of σκορπίζω),¹⁰ Jesus said. So, I want to approach it differently.

Matthew Poole’s summation from his Commentary of the difficulty of knowing “what whithholdeth” the revelation of the man of lawlessness was very accessible:

And now ye know what withholdeth: the apostle it seems had told them, as of his coming, so of what at present withheld the revealing of him. And what this was is difficult to know now, though it seems these Thessalonians knew it: there are many conjectures about it. This I shall say in general:
1. It was something that the apostle thought not safe openly to declare in writing; else he would not have written of it so obscurely.
2. It was both a thing, and a person; a thing, to katecon, in this verse, that which withholdeth; and a person, as in the next verse, o katecwn, he who letteth.
3. It was also such a thing and such a person as were to be removed out of the way, not totally, but as they were hinderances [sic] of this revelation.

Barnes’ Notes on the Bible echoed Mr. Poole’s first point:

It is not known precisely what is referred to by the phrase “what withholdeth,” τὸ κατέχον to katechon. The phrase means properly, something that “holds back,” or “restrains”….Of this, the apostle says, they had had full information; but we can only conjecture what it was.

This seems to be a natural consequence of the assumption that Antichrist is an unknown individual from the future. Rather than assuming that Paul, the Holy Spirit and the New Testament are keeping something from us, I prefer to experiment with the idea that ὁ ἄνθρωπος τῆς ἀνομίας or αμαρτιας (NET: the man of lawlessness; KJV: that man of sin [Table])¹¹ and ὁ υἱὸς τῆς ἀπωλείας (NET: the son of destruction; KJV: the son of perdition)¹² are other words for ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία (NET: sin that lives in me; KJV: sin that dwelleth in me),¹³ τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης (NET: the old man who is being corrupted in accordance with deceitful desires; KJV: the old man, which is corrupt according to the deceitful lusts),¹⁴ ἐμοὶ τὸ κακὸν παράκειται (NET/KJV: evil…present with me)¹⁵ and ἡ…σὰρξ (NET/KJV: the flesh).¹⁶ I’ll work backwards through this.

The spirit is willing, but the flesh (σὰρξ) is weak,¹⁷ Jesus said of disciples who both believed and followed Him. The Greek word translated willing was πρόθυμον (a form of πρόθυμος): “ready, willing, eager, predisposed.” The Greek word translated weak was ἀσθενής: “weak, powerless; weak and easily defeated; sick, ill, unhealthy; disabled, physically weak, feeble, miserable; morally weak; weak in influence, without influence; structurally weak (e.g., weak stones unable to support).” What is born of the flesh (σαρκὸς, a form of σὰρξ) is flesh (σάρξ),¹⁸ He told Nicodemus; in other words, it is weak (ἀσθενής). And again, Jesus said to his disciples, The Spirit is the one who gives life; human nature (σὰρξ) is of no help!¹⁹

Flesh (σὰρξ) and blood cannot inherit the kingdom of God,²⁰ Paul wrote the Corinthians. He elaborated on this point in his letter to the Romans (Romans 8:1-8 NET):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death [Table]. For God achieved what the law could not do because it was weakened (ἠσθένει, a form of ἀσθενέω) through the flesh (σαρκός, a form of σὰρξ). By sending his own Son in the likeness of sinful flesh (σαρκὸς, a form of σὰρξ) and concerning sin, he condemned sin in the flesh (σαρκί, another form of σὰρξ), so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh (σάρκα, another form of σὰρξ) but according to the Spirit.

For those who live according to the flesh (σάρκα) have their outlook shaped by the things of the flesh (σαρκὸς), but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh (σαρκὸς) is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh (σαρκὸς) is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh (σαρκὶ) cannot please God.

Prior to this, Paul had written, with my flesh (σαρκὶ, another form of σὰρξ) I serve the law of sin.²¹ [W]hen I want to do good, evil is present with me,²² he lamented as he characterized that evil as a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.²³ For the flesh (σὰρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σὰρξ),²⁴ he wrote to the Galatians. To the Ephesians he characterized this flesh as the old man who is being corrupted in accordance with deceitful desires.²⁵ He also called this old man simply, sin that lives in me.²⁶ And to the Thessalonians he described all of this as the man of lawlessness…the son of destruction.²⁷

I’ll continue with this in another essay.

The Day of the Lord, Part 8

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

³ From Meyer’s NT Commentary 2 Thessalonians 2:12, Bible Commentaries on Bible Hub online.

⁴ Ibid.

⁵ Ibid.

⁶ Ibid.

⁷ Ibid.

⁸ Ibid.

⁹ Ibid.

¹⁰ Matthew 12:30b (NET)

¹¹ 2 Thessalonians 2:3 Table

¹² Ibid.

¹³ Romans 7:19 Table

¹⁴ Ephesians 4:22

¹⁵ Romans 7:21

¹⁶ Galatians 5:17 Table

¹⁷ Matthew 26:41b (NET)

¹⁸ John 3:6a (NET)

¹⁹ John 6:63a (NET) Table

²⁰ 1 Corinthians 15:50b (NET) Table

²¹ Romans 7:25b (NET) Table

²² Romans 7:21b (NET)

²³ Romans 7:23b (NET) Table

²⁴ Galatians 5:17a (NET) Table

²⁵ Ephesians 4:22b (NET)

²⁶ Romans 7:17b (NET) Table, and 7:20b (NET) Table

²⁷ 2 Thessalonians 2:3b (NET) Table

Christianity, Part 7

Posted on January 21, 2023 by admin

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 First, I’ll continue to consider the implications of the occurrence in Luke 13:22-30.

When I remember that every natural person is opposed to my entrance through the narrow door into the kingdom of God, I’m less concerned about the aggressiveness of ἀγωνίζεσθε : Strive (ἀγωνίζεσθε, a form of ἀγωνίζομαι) 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 To enter through the narrow door requires some backbone or, more likely, the insistent drawing of the Lord Jesus Christ (John 10:7-10 ESV):

So Jesus again said to them, Truly, truly, I say to you, I am the door (θύρα) of the sheep. All who came before me³ are thieves and robbers, but the sheep did not listen to them. I am the door (θύρα). If anyone enters by me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.

In the clause Strive to enter through the narrow door,⁴ the Greek word translated through was διὰ. In the clause If anyone enters by me,⁵ the Greek word translated by (NET: through) was δι᾿. Both are followed by words in the genitive case, so I’ll ignore whatever differences I might perceive between through and by in English. My next concern is: When once the master of the house has risen and shut the door (θύραν, a form of θύρα).⁶

This is the end of Christianity as I understand it. Presumably, those inside the door still abide in Christ and his words abide in them⁷ but Christianity has no good news, nothing encouraging, to proclaim to those outside the shut door that is Jesus: Depart (πορεύεσθε, a form of πορεύομαι) from [Jesus], you cursed, into the eternal fire prepared for the devil and his angels,⁸ is all it has to say. But that isn’t what Jesus actually said here: Depart (ἀπόστητε, a form of ἀφίστημι) from me, all you workers of evil!⁹

Two different words were translated depart, and Jesus specified no destination in the latter example.¹⁰ Six of the seven occurrences of πορεύεσθε in the New Testament are accompanied by specific instructions regarding destination.¹¹ There are only two occurrences of ἀπόστητε, but the other one has a stand-by-wait-and-see feel to it. I’ll contrast that to a typical example of πορεύεσθε in the table below:

Acts 5:17-20 (ESV)

Acts 5:33-39a (ESV)

But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy they arrested¹² the apostles and put them in the public prison. But during the¹³ night an angel of the Lord opened¹⁴ the prison doors and brought them out, and said, “Go (πορεύεσθε, a form of πορεύομαι) and stand in the temple and speak to the people all the words of this Life.”

When they heard¹⁵ this (Acts 5:29-32), they were enraged and wanted to kill them. But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while [Table]. And he said to them, “Men of Israel, take care what you are about to do with these men. For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered. So in the present case I tell you, keep away (ἀπόστητε, a form of ἀφίστημι) from these men and let them alone, for if this plan or this undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” [Table]

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’…¹⁶ If I pay more attention to the mind of Christ this is not that bad a place to be when the door is Jesus (Luke 11:5-10 ESV):

And [Jesus] said to them, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves, for a friend of mine has arrived on a journey, and I have nothing to set before him’; and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything’? I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence (ἀναίδειαν, a form of ἀναίδεια) he will rise and give him whatever he needs. 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.

Here is another possible meaning of Jesus’ command to strive (ἀγωνίζεσθε); namely, the impudence (ἀναίδεια), “shamelessness, effrontery” and “persistence” to seek undeserved favor from a holy God. The hardened descendants of Jacob will demonstrate that impudence, “shamelessness, effrontery” and “persistence” according to Jesus’ parable (Luke 13:25b-27 ESV).

[T]hen [the master of the house] 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]!

It sounds ominous. But I expect this unexplained parable to resolve something like communion: By the authority of Jesus’ word bread is (ἐστιν) his body and wine is (ἐστιν) his blood when those who believe [d]o this in remembrance of [Him] to proclaim the Lord’s death until he comes. This communion of faith is nothing like the cannibal/vampire fest those who abandoned Jesus imagined. The words that I have spoken to you are spirit and life,¹⁷ Jesus said.

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.¹⁸

Focused on the fear of being cast out (ἐκβαλλομένους ἔξω), I might feel this as a bad thing. But the Lord Jesus has drawn hardened descendants of Jacob to a place where they desire the real kingdom of God rather than the imaginary kingdom they sought for themselves so many centuries earlier. (I assume here that ὄψησθε [a form of ὁράω], translated you see [ESV], is to be taken in its most concrete form [“to see (with the eyes), watch, behold, catch sight of, notice”]; and so, when you see places the resolution of this parable in some as yet future time.) Their weeping and gnashing of teeth is evidence of their desire to enter the real kingdom of God, and a hopeful sign if the door barring their entrance is Jesus: Blessed are those who mourn, for they shall be comforted,¹⁹ He said.

An actual example of Jesus as a shut door follows (Matthew 15:21-25 ESV):

And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying,²⁰ “Have mercy on me, O Lord, Son of David;²¹ my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged²² him, saying, “Send her away, for she is crying out after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt²³ before him, saying, “Lord, help me.”

Notice her impudence, shamelessness, effrontery and persistence in the face of Jesus as a door that is shut to her. But also notice that impudence, shamelessness, effrontery and persistence alone is not sufficient to open the door (Matthew 15:26 ESV):

And he answered, “It is not right to take the children’s bread and throw it to the dogs.”

I want to pause here to contrast Jesus’ words to this Canaanite woman to what Paul wrote about hardened descendants of Jacob, his kinsmen according to the flesh,²⁴ who were not yet knocking at the door, weeping and gnashing [their] teeth, but often imprisoning, beating and seeking to kill him (Romans 9:4, 5 ESV):

They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

The Canaanite woman didn’t despair at Jesus’ words but grew strong in faith and persisted (Matthew 15:27, 28 ESV):

She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly.

Jesus perceived her faith by her words. By her words she demonstrated that she understood and agreed with Him.

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 (οἶδα) where you come from.’²⁵

One of the meanings of οἶδα, the Greek word translated know, is “to be able to recall.” I suppose it will be natural for the hardened descendants of Jacob to assume that the master of the house has forgotten them after so many years.

Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’²⁶

But the master of the house will remember them perfectly:

[H]e will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!²⁷

So, the master of the house will clarify the meaning of οἶδα for them: “I am not learning by observation” where you come from. Jesus said (Matthew 12:35-37 ESV):

The good person out of his good treasure²⁸ brings forth good,²⁹ and the evil person out of his evil treasure brings forth evil. I tell you, on the day of judgment people will give account for every careless word they speak,³⁰ for by your words you will be justified, and by your words you will be condemned.

He spoke these words under the heading: For out of the abundance of the heart the mouth speaks.³¹ Will the hardened descendants of Jacob grow strong in faith and persist like the Canaanite woman? Will they understand and agree with the master of the house? He even gave them the words to say. Will they demonstrate by those words the new abundance of their changed hearts? “Lord, be merciful to me worker of evil that I am.”³²

I’m more sanguine about that outcome since believing Jesus’ saying, And I, when I am lifted up from the earth, will draw all people to myself.³³ My Christianity won’t acknowledge that He even said it. But if one has the ears to hear, I think that hope is embedded in the words that conclude this parable (Luke 13:29, 30 ESV):

And people will come from east and west, and from³⁴ north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.

Jesus said something similar to the chief priests and the elders of the people³⁵ in the temple (Matthew 21:31b, 32 ESV):

Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you [Table]. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not³⁶ afterward change your minds and believe him.

The Greek word translated before was προάγουσιν. It is a 3^rd person plural form of προάγω in the indicative mood: “to lead forward, lead (someone) out, bring out; to move forward, move onward; to go before, lead the way, precede; to move ahead of; to move on to the next phase (e.g., move troops to the next battle); to induce to do; to happen before, come before.” It is an intriguing way to address those who wanted Jesus dead, his followers scattered and his words forgotten. But I’m thinking even more of that insight which brought so much hope and comfort to Paul (Romans 11:15-23 ESV):

For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? [Table] If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree [Table], do not be arrogant toward the branches. If you are, remember it is not you who support the root, but³⁷ the root that supports you. Then you will say, “Branches were broken off so that I might be grafted in” [Table]. That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud,³⁸ but fear. For if God did not spare the natural branches, neither³⁹ will he spare⁴⁰ you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off [Table]. And even they,⁴¹ if they do not continue⁴² in their unbelief, will be grafted in, for God has the power to graft them in again.

And so, a parable about a door that is Jesus shut in the face of hardened descendants of Jacob sounds like an example of Jesus drawing πάντας to Himself when I believe what He said. The next two occurrences of πάντας in Luke’s Gospel follow (Luke 17:24, 26-30 ESV):

For as the lightning flashes⁴³ and lights up the⁴⁴ sky⁴⁵ from one side to the other, so will the Son⁴⁶ of Man be in his day…Just as it was in the days of Noah,⁴⁷ so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage,⁴⁸ until the day when Noah entered the ark, and the flood came and destroyed them all⁴⁹ (πάντας, a form of πᾶς). Likewise, just as⁵⁰ it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all⁵¹ (πάντας, a form of πᾶς)—so⁵² will it be on the day when the Son of Man is revealed.

Both occurrences of πάντας above are limited by the time and the extent of destruction, flood and fire and sulfur respectively. Here is the final occurrence in Luke’s Gospel (Luke 21:25-36 ESV):

“And there will be⁵³ signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring⁵⁴ of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

And he told them a parable: “Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation⁵⁵ will not pass away⁵⁶ until all has taken place. Heaven and earth will pass away, but my words will not pass away.⁵⁷

“But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come⁵⁸ upon all (πάντας, a form of πᾶς) who dwell on the face of the whole earth. But⁵⁹ stay awake at all times, praying that you may have strength⁶⁰ to escape all these things that are going to take place, and to stand before the Son of Man.”

Here πάντας was limited by who dwell on the face of the whole earth at the moment they will see the Son of Man coming in a cloud with power and great glory.⁶¹ But it is limited further still: Whether [see note 60 below] praying that you may have strength (κατισχύσητε a form of κατισχύω) to escape all these things (ESV), or that ye may be accounted worthy (καταξιωθητε a form of καταξιόω) to escape all these things that shall come to pass (KJV), there is a pattern developing: [A]sk, and it will be given to you,⁶² Jesus promised. For everyone who asks receives…⁶³

There is another potential meaning of ἐκφυγεῖν, the Greek word translated to escape above: “to emerge (like a baby out of the womb).”⁶⁴

Tables comparing the Greek of John 10:7, 8; Acts 5:18, 19; Matthew 15:22, 23; 15:25; 12:35, 36; Luke 17:24; 17:26-30; 13:29; Matthew 21:23; 21:32; Romans 11:18; 11:20, 21; 11:23; Luke 21:25; 21:33 and 21:35, 36 in the NET and KJV follow.

John 10:7, 8 (NET)	John 10:7, 8 (KJV)
So Jesus said again, “I tell you the solemn truth, I am the door for the sheep.	Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

John 10:7 (NET Parallel Greek)	John 10:7 (Stephanus Textus Receptus)	John 10:7 (Byzantine Majority Text)
Εἶπεν οὖν πάλιν \|ὁ\| Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν \|ὅτι\| ἐγώ εἰμι ἡ θύρα τῶν προβάτων.	ειπεν ουν παλιν αυτοις ο ιησους αμην αμην λεγω υμιν οτι εγω ειμι η θυρα των προβατων	ειπεν ουν παλιν αυτοις ο ιησους αμην αμην λεγω υμιν οτι εγω ειμι η θυρα των προβατων

All who came before me were thieves and robbers, but the sheep did not listen to them.

All that ever came before me are thieves and robbers: but the sheep did not hear them.

John 10:8 (NET Parallel Greek)	John 10:8 (Stephanus Textus Receptus)	John 10:8 (Byzantine Majority Text)
πάντες ὅσοι ἦλθον [πρὸ ἐμοῦ] κλέπται εἰσὶν καὶ λῃσταί, ἀλλ᾿ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.	παντες οσοι προ εμου ηλθον κλεπται εισιν και λησται αλλ ουκ ηκουσαν αυτων τα προβατα	παντες οσοι ηλθον κλεπται εισιν και λησται αλλ ουκ ηκουσαν αυτων τα προβατα

Acts 5:18, 19 (NET)	Acts 5:18, 19 (KJV)
They laid hands on the apostles and put them in a public jail.	And laid their hands on the apostles, and put them in the common prison.

Acts 5:18 (NET Parallel Greek)	Acts 5:18 (Stephanus Textus Receptus)	Acts 5:18 (Byzantine Majority Text)
καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ	και επεβαλον τας χειρας αυτων επι τους αποστολους και εθεντο αυτους εν τηρησει δημοσια	και επεβαλον τας χειρας αυτων επι τους αποστολους και εθεντο αυτους εν τηρησει δημοσια

But during the night an angel of the Lord opened the doors of the prison, led them out, and said,

But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

Acts 5:19 (NET Parallel Greek)	Acts 5:19 (Stephanus Textus Receptus)	Acts 5:19 (Byzantine Majority Text)
Αγγελος δὲ κυρίου διὰ νυκτὸς \|ἀνοίξας\| τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν	αγγελος δε κυριου δια της νυκτος ηνοιξεν τας θυρας της φυλακης εξαγαγων τε αυτους ειπεν	αγγελος δε κυριου δια της νυκτος ηνοιξεν τας θυρας της φυλακης εξαγαγων τε αυτους ειπεν

Matthew 15:22, 23 (NET)	Matthew 15:22, 23 (KJV)
A Canaanite woman from that area came and cried out, “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”	And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

Matthew 15:22 (NET Parallel Greek)	Matthew 15:22 (Stephanus Textus Receptus)	Matthew 15:22 (Byzantine Majority Text)
καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα· ἐλέησον με, κύριε υἱὸς Δαυίδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται	και ιδου γυνη χαναναια απο των οριων εκεινων εξελθουσα εκραυγασεν αυτω λεγουσα ελεησον με κυριε υιε δαβιδ η θυγατηρ μου κακως δαιμονιζεται	και ιδου γυνη χαναναια απο των οριων εκεινων εξελθουσα εκραυγασεν αυτω λεγουσα ελεησον με κυριε υιε δαυιδ η θυγατηρ μου κακως δαιμονιζεται

But he did not answer her a word. Then his disciples came and begged him, “Send her away because she keeps on crying out after us.”

But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

Matthew 15:23 (NET Parallel Greek)	Matthew 15:23 (Stephanus Textus Receptus)	Matthew 15:23 (Byzantine Majority Text)
ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες· ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν	ο δε ουκ απεκριθη αυτη λογον και προσελθοντες οι μαθηται αυτου ηρωτων αυτον λεγοντες απολυσον αυτην οτι κραζει οπισθεν ημων	ο δε ουκ απεκριθη αυτη λογον και προσελθοντες οι μαθηται αυτου ηρωτων αυτον λεγοντες απολυσον αυτην οτι κραζει οπισθεν ημων

Matthew 15:25 (NET)	Matthew 15:25 (KJV)
But she came and bowed down before him and said, “Lord, help me!”	Then came she and worshipped him, saying, Lord, help me.

Matthew 15:25 (NET Parallel Greek)	Matthew 15:25 (Stephanus Textus Receptus)	Matthew 15:25 (Byzantine Majority Text)
ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα· κύριε, βοήθει μοι	η δε ελθουσα προσεκυνει αυτω λεγουσα κυριε βοηθει μοι	η δε ελθουσα προσεκυνησεν αυτω λεγουσα κυριε βοηθει μοι

Matthew 12:35, 36 (NET)	Matthew 12:35, 36 (KJV)
The good person brings good things out of his good treasury, and the evil person brings evil things out of his evil treasury.	A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

Matthew 12:35 (NET Parallel Greek)	Matthew 12:35 (Stephanus Textus Receptus)	Matthew 12:35 (Byzantine Majority Text)
ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας εκβαλλει τα αγαθα και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου εκβαλλει πονηρα	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου εκβαλλει αγαθα και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου εκβαλλει πονηρα

I tell you that on the day of judgment, people will give an account for every worthless word they speak.

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

Matthew 12:36 (NET Parallel Greek)	Matthew 12:36 (Stephanus Textus Receptus)	Matthew 12:36 (Byzantine Majority Text)
λέγω δὲ ὑμῖν ὅτι πᾶν ρῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως	λεγω δε υμιν οτι παν ρημα αργον ο εαν λαλησωσιν οι ανθρωποι αποδωσουσιν περι αυτου λογον εν ημερα κρισεως	λεγω δε υμιν οτι παν ρημα αργον ο εαν λαλησωσιν οι ανθρωποι αποδωσουσιν περι αυτου λογον εν ημερα κρισεως

Luke 17:24 (NET)	Luke 17:24 (KJV)
For just like the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day.	For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.

Luke 17:24 (NET Parallel Greek)	Luke 17:24 (Stephanus Textus Receptus)	Luke 17:24 (Byzantine Majority Text)
ὥσπερ γὰρ ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ᾿ οὐρανὸν λάμπει, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου [ἐν τῇ ἡμέρᾳ αὐτοῦ]	ωσπερ γαρ η αστραπη η αστραπτουσα εκ της υπ ουρανον εις την υπ ουρανον λαμπει ουτως εσται και ο υιος του ανθρωπου εν τη ημερα αυτου	ωσπερ γαρ η αστραπη η αστραπτουσα εκ της υπ ουρανον εις την υπ ουρανον λαμπει ουτως εσται ο υιος του ανθρωπου εν τη ημερα αυτου

Luke 17:26-30 (NET)	Luke 17:26-30 (KJV)
Just as it was in the days of Noah, so too it will be in the days of the Son of Man.	And as it was in the days of Noe, so shall it be also in the days of the Son of man.

Luke 17:26 (NET Parallel Greek)	Luke 17:26 (Stephanus Textus Receptus)	Luke 17:26 (Byzantine Majority Text)
καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις Νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου	και καθως εγενετο εν ταις ημεραις του νωε ουτως εσται και εν ταις ημεραις του υιου του ανθρωπου	και καθως εγενετο εν ταις ημεραις νωε ουτως εσται και εν ταις ημεραις του υιου του ανθρωπου

People were eating, they were drinking, they were marrying, they were being given in marriage—right up to the day Noah entered the ark. Then the flood came and destroyed them all.

They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.

Luke 17:27 (NET Parallel Greek)	Luke 17:27 (Stephanus Textus Receptus)	Luke 17:27 (Byzantine Majority Text)
ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτὸν καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας	ησθιον επινον εγαμουν εξεγαμιζοντο αχρι ης ημερας εισηλθεν νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας	ησθιον επινον εγαμουν εξεγαμιζοντο αχρι ης ημερας εισηλθεν νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας

Likewise, just as it was in the days of Lot, people were eating, drinking, buying, selling, planting, building;

Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;

Luke 17:28 (NET Parallel Greek)	Luke 17:28 (Stephanus Textus Receptus)	Luke 17:28 (Byzantine Majority Text)
ὁμοίως καθὼς ἐγένετο ἐν ταῖς ἡμέραις Λώτ· ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν	ομοιως και ως εγενετο εν ταις ημεραις λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν	ομοιως και ως εγενετο εν ταις ημεραις λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν

but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.

But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.

Luke 17:29 (NET Parallel Greek)	Luke 17:29 (Stephanus Textus Receptus)	Luke 17:29 (Byzantine Majority Text)
ᾗ δὲ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας	η δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και απωλεσεν απαντας	η δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και απωλεσεν απαντας

It will be the same on the day the Son of Man is revealed.

Even thus shall it be in the day when the Son of man is revealed.

Luke 17:30 (NET Parallel Greek)	Luke 17:30 (Stephanus Textus Receptus)	Luke 17:30 (Byzantine Majority Text)
κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται	κατα ταυτα εσται η ημερα ο υιος του ανθρωπου αποκαλυπτεται	κατα ταυτα εσται η ημερα ο υιος του ανθρωπου αποκαλυπτεται

Luke 13:29 (NET)	Luke 13:29 (KJV)
Then people will come from east and west, and from north and south, and take their places at the banquet table in the kingdom of God.	And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

Luke 13:29 (NET Parallel Greek)	Luke 13:29 (Stephanus Textus Receptus)	Luke 13:29 (Byzantine Majority Text)
καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ	και ηξουσιν απο ανατολων και δυσμων και απο βορρα και νοτου και ανακλιθησονται εν τη βασιλεια του θεου	και ηξουσιν απο ανατολων και δυσμων και βορρα και νοτου και ανακλιθησονται εν τη βασιλεια του θεου

Matthew 21:23 (NET)	Matthew 21:23 (KJV)
Now after Jesus entered the temple courts, the chief priests and elders of the people came up to him as he was teaching and said, “By what authority are you doing these things, and who gave you this authority?”	And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

Matthew 21:23 (NET Parallel Greek)	Matthew 21:23 (Stephanus Textus Receptus)	Matthew 21:23 (Byzantine Majority Text)
Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες· ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην	και ελθοντι αυτω εις το ιερον προσηλθον αυτω διδασκοντι οι αρχιερεις και οι πρεσβυτεροι του λαου λεγοντες εν ποια εξουσια ταυτα ποιεις και τις σοι εδωκεν την εξουσιαν ταυτην	και ελθοντι αυτω εις το ιερον προσηλθον αυτω διδασκοντι οι αρχιερεις και οι πρεσβυτεροι του λαου λεγοντες εν ποια εξουσια ταυτα ποιεις και τις σοι εδωκεν την εξουσιαν ταυτην

Matthew 21:32 (NET)	Matthew 21:32 (KJV)
For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although you saw this, you did not later change your minds and believe him.	For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Matthew 21:32 (NET Parallel Greek)	Matthew 21:32 (Stephanus Textus Receptus)	Matthew 21:32 (Byzantine Majority Text)
ἦλθεν γὰρ Ἰωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ, οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ	ηλθεν γαρ προς υμας ιωαννης εν οδω δικαιοσυνης και ουκ επιστευσατε αυτω οι δε τελωναι και αι πορναι επιστευσαν αυτω υμεις δε ιδοντες ου μετεμεληθητε υστερον του πιστευσαι αυτω	ηλθεν γαρ προς υμας ιωαννης εν οδω δικαιοσυνης και ουκ επιστευσατε αυτω οι δε τελωναι και αι πορναι επιστευσαν αυτω υμεις δε ιδοντες ου μετεμεληθητε υστερον του πιστευσαι αυτω

Romans 11:18 (NET)	Romans 11:18 (KJV)
do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.	Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Romans 11:18 (NET Parallel Greek)	Romans 11:18 (Stephanus Textus Receptus)	Romans 11:18 (Byzantine Majority Text)
μὴ κατακαυχῶ τῶν κλάδων· εἰ δὲ κατακαυχᾶσαι οὐ σὺ τὴν ρίζαν βαστάζεις ἀλλὰ ἡ ρίζα σέ	μη κατακαυχω των κλαδων ει δε κατακαυχασαι ου συ την ριζαν βασταζεις αλλ η ριζα σε	μη κατακαυχω των κλαδων ει δε κατακαυχασαι ου συ την ριζαν βασταζεις αλλ η ριζα σε

Romans 11:20, 21 (NET)	Romans 11:20, 21 (KJV)
Granted! They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!	Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

Romans 11:20 (NET Parallel Greek)	Romans 11:20 (Stephanus Textus Receptus)	Romans 11:20 (Byzantine Majority Text)
καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει ἀλλὰ φοβοῦ	καλως τη απιστια εξεκλασθησαν συ δε τη πιστει εστηκας μη υψηλοφρονει αλλα φοβου	καλως τη απιστια εξεκλασθησαν συ δε τη πιστει εστηκας μη υψηλοφρονει αλλα φοβου

For if God did not spare the natural branches, perhaps he will not spare you.

For if God spared not the natural branches, take heed lest he also spare not thee.

Romans 11:21 (NET Parallel Greek)	Romans 11:21 (Stephanus Textus Receptus)	Romans 11:21 (Byzantine Majority Text)
εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, [μή πως] οὐδὲ σοῦ φείσεται	ει γαρ ο θεος των κατα φυσιν κλαδων ουκ εφεισατο μηπως ουδε σου φεισηται	ει γαρ ο θεος των κατα φυσιν κλαδων ουκ εφεισατο μηπως ουδε σου φεισεται

Romans 11:23 (NET)	Romans 11:23 (KJV)
And even they—if they do not continue in their unbelief—will be grafted in, for God is able to graft them in again.	And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

Romans 11:23 (NET Parallel Greek)	Romans 11:23 (Stephanus Textus Receptus)	Romans 11:23 (Byzantine Majority Text)
κακεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς	και εκεινοι δε εαν μη επιμεινωσιν τη απιστια εγκεντρισθησονται δυνατος γαρ εστιν ο θεος παλιν εγκεντρισαι αυτους	και εκεινοι δε εαν μη επιμεινωσιν τη απιστια εγκεντρισθησονται δυνατος γαρ ο θεος εστιν παλιν εγκεντρισαι αυτους

Luke 21:25 (NET)	Luke 21:25 (KJV)
“And there will be signs in the sun and moon and stars, and on the earth nations will be in distress, anxious over the roaring of the sea and the surging waves.	And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

Luke 21:25 (NET Parallel Greek)	Luke 21:25 (Stephanus Textus Receptus)	Luke 21:25 (Byzantine Majority Text)
Καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἤχους θαλάσσης καὶ σάλου	και εσται σημεια εν ηλιω και σεληνη και αστροις και επι της γης συνοχη εθνων εν απορια ηχουσης θαλασσης και σαλου	και εσται σημεια εν ηλιω και σεληνη και αστροις και επι της γης συνοχη εθνων εν απορια ηχουσης θαλασσης και σαλου

Luke 21:33 (NET)	Luke 21:33 (KJV)
Heaven and earth will pass away, but my words will never pass away.	Heaven and earth shall pass away: but my words shall not pass away.

Luke 21:33 (NET Parallel Greek)	Luke 21:33 (Stephanus Textus Receptus)	Luke 21:33 (Byzantine Majority Text)
ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται	ο ουρανος και η γη παρελευσονται οι δε λογοι μου ου μη παρελθωσιν	ο ουρανος και η γη παρελευσονται οι δε λογοι μου ου μη παρελθωσιν

Luke 21:35, 36 (NET)	Luke 21:35, 36 (KJV)
For it will overtake all who live on the face of the whole earth.	For as a snare shall it come on all them that dwell on the face of the whole earth.

Luke 21:35 (NET Parallel Greek)	Luke 21:35 (Stephanus Textus Receptus)	Luke 21:35 (Byzantine Majority Text)
ὡς παγίς· ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς	ως παγις γαρ επελευσεται επι παντας τους καθημενους επι προσωπον πασης της γης	ως παγις γαρ επελευσεται επι παντας τους καθημενους επι προσωπον πασης της γης

But stay alert at all times, praying that you may have strength to escape all these things that must happen, and to stand before the Son of Man.”

Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Luke 21:36 (NET Parallel Greek)	Luke 21:36 (Stephanus Textus Receptus)	Luke 21:36 (Byzantine Majority Text)
ἀγρυπνεῖτε δὲ ἐν παντὶ καιρῷ δεόμενοι ἵνα κατισχύσητε ἐκφυγεῖν ταῦτα πάντα τὰ μέλλοντα γίνεσθαι καὶ σταθῆναι ἔμπροσθεν τοῦ υἱοῦ τοῦ ἀνθρώπου	αγρυπνειτε ουν εν παντι καιρω δεομενοι ινα καταξιωθητε εκφυγειν ταυτα παντα τα μελλοντα γινεσθαι και σταθηναι εμπροσθεν του υιου του ανθρωπου	αγρυπνειτε ουν εν παντι καιρω δεομενοι ινα καταξιωθητε εκφυγειν παντα τα μελλοντα γινεσθαι και σταθηναι εμπροσθεν του υιου του ανθρωπου

Christianity, Part 8

Back to The Lost Son of Perdition, Part 10

Back to Christianity, Part 9

Back to The Day of the Lord, Part 2

Back to Wonders and False Wonders, Part 3

Back to Christianity, Part 15

Back to Christ-Centered Preaching, Chapter 4, Part 2

¹ John 12:32 (ESV)

² Luke 13:24, 25a (ESV) Table

³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had πρὸ ἐμοῦ here. The Byzantine Majority Text did not.

⁴ Luke 13:24a (ESV) Table

⁵ John 10:9b (ESV)

⁶ Luke 13:25a (ESV) Table

⁷ John 15:7

⁸ Matthew 25:41b (ESV)

⁹ Luke 13:27b (ESV) Table

¹⁰ I should revisit the Christians of Matthew 7:21-23. There was a third word ἀποχωρεῖτε translated depart. And there, too, no destination was specified. Perhaps I cursed them prematurely “as the distilled sin condemned in the flesh of Christians standing on Jesus’ left.” Could He be offering the hope for repentance even On that day?

¹¹ In the seventh (Acts 16:36), go in peace, the implied destination is wherever Paul and Silas wanted to go, and only the manner of their going was stated precisely. Paul and Silas did not comply exactly with the jailer’s request (Acts 16:37-40).

¹² The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) following hands. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had the article της here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had ἀνοίξας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηνοιξεν.

¹⁵ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀκούσαντες here, where the Byzantine Majority Text had ακουοντες.

¹⁶ Luke 13:25a (ESV) Table

¹⁷ John 6:63c (ESV) Table

¹⁸ Luke 13:28 (ESV)

¹⁹ Matthew 5:4 (ESV)

²⁰ The NET parallel Greek text and NA²⁸ had ἔκραζεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκραυγασεν αυτω (KJV: and cried unto him).

²¹ The NET parallel Greek text and NA²⁸ had υἱὸς Δαυίδ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υιε δαβιδ.

²² The NET parallel Greek text and NA²⁸ had ἠρώτουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηρωτων (KJV: and besought).

²³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had προσεκύνει here, where the Byzantine Majority Text had προσεκυνησεν.

²⁴ Romans 9:3b (ESV) Table

²⁵ Luke 13:25 (ESV) Table

²⁶ Luke 13:26 (ESV)

²⁷ Luke 13:27 (ESV) Table

²⁸ The Stephanus Textus Receptus had της καρδιας (KJV: of the heart) following treasury (KJV: treasure). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁹ The Stephanus Textus Receptus had the article τα preceding good things. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εαν λαλησωσιν (KJV: that…shall speak) here, where the NET parallel Greek text and NA²⁸ had λαλήσουσιν.

³¹ Matthew 12:34 (ESV)

³² Religious and Righteous Prayer

³³ John 12:32 (ESV)

³⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀπὸ preceding north (KJV: the north). The Byzantine Majority Text did not.

³⁵ Matthew 21:23a (ESV)

³⁶ The NET parallel Greek text and NA²⁸ had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ου.

³⁷ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

³⁸ The NET parallel Greek text and NA²⁸ had ὑψηλὰ φρόνει here, where the Stephanus Textus Receptus and Byzantine Majority Text had υψηλοφρονει (KJV: be…highminded).

³⁹ The NET parallel Greek text and NA²⁸ had μή πως here in brackets, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest…also). The ESV translators seem to have ignored μή πως or μηπως entirely.

⁴⁰ It seems important to point out that Paul used φείσεται here, a singular form of φείδομαι in the future tense and indicative mood. I take the singular to mean that Paul addressed Gentile believers as a collective rather than as individuals.

⁴¹ The NET parallel Greek text and NA²⁸ had κακεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εκεινοι (KJV: they also).

⁴² The NET parallel Greek text and NA²⁸ had ἐπιμένωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιμεινωσιν (KJV: they abide).

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had the article η (KJV: that) preceding flashes (KJV: lighteneth). The NET parallel Greek text and NA²⁸ did not.

⁴⁴ The NET parallel Greek text and NA²⁸ had the article τὸν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁵ The NET parallel Greek text and NA²⁸ had τῆς ὑπὸ preceding the sky (KJV: heaven), where the Stephanus Textus Receptus and Byzantine Majority Text had της υπ (KJV: under).

⁴⁶ The Stephanus Textus Receptus had και (KJV: also) preceding the Son. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴⁷ The Stephanus Textus Receptus had the article του preceding Noah (KJV: Noe). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴⁸ The NET parallel Greek text and NA²⁸ had ἐγαμίζοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξεγαμιζοντο (KJV: they were given in marriage).

⁴⁹ The NET parallel Greek text and NA²⁸ had πάντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαντας.

⁵⁰ The NET parallel Greek text and NA²⁸ had καθὼς here, where the Stephanus Textus Receptus and Byzantine Majority Text had και ως (KJV: also as).

⁵¹ The NET parallel Greek text and NA²⁸ had πάντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαντας.

⁵² The NET parallel Greek text and NA²⁸ had τὰ αὐτὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ταυτα (KJV: thus).

⁵³ The NET parallel Greek text and NA²⁸ had the plural verb ἔσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular verb εσται (KJV: there shall be).

⁵⁴ The NET parallel Greek text and NA²⁸ had a plural masculine/neuter noun ἤχους here, where the Stephanus Textus Receptus and Byzantine Majority Text had a singular participle ηχουσης of the verb ἠχέω.

⁵⁵ I understand this generation (ἡ γενεὰ αὕτη) as the generation Jesus spoke about, though it is understandable if those who heard Him thought He meant their generation. Another option is that γενεὰ should be understood as the human race, though I’m not sure why that was necessary to state. Of course, I’m not facing the traumatic events described here yet either.

⁵⁶ This is the “Subjunctive of Emphatic Negation” in Greek: οὐ μὴ παρέλθῃ

⁵⁷ The NET parallel Greek text and NA²⁸ had παρελεύσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθωσιν (KJV: shall…pass away). This, too, is the “Subjunctive of Emphatic Negation” in Greek: οὐ μὴ παρελεύσονται is the future tense in the indicative mood; οὐ μὴ παρελθωσιν is the aorist tense in the subjunctive mood.

⁵⁸ The NET parallel Greek text and NA²⁸ had ἐπεισελεύσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had επελευσεται (KJV: shall it come).

⁵⁹ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

⁶⁰ The NET parallel Greek text and NA²⁸ had κατισχύσητε (a form of κατισχύω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταξιωθητε (a form of καταξιόω; KJV: ye may be accounted worthy).

⁶¹ Luke 21:27b (ESV)

⁶² Luke 11:9b (ESV)

⁶³ Luke 11:10a (ESV)

⁶⁴ This is from the definition of ἐκφεύγω in the Koine Greek Lexicon online.

Atonement, Part 11

Posted on November 12, 2018 by admin

This is a continuation of y^ehôvâh’s (יהוה) instruction to Moses: They^[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.^[2] I’ll continue to consider forms of χρίω in the New Testament.

The author of Hebrews continued to contrast Jesus to angels: And he says of the angels, “He makes his angels spirits and his ministers a flame of fire”…^[3] This was a verbatim quote from the Elpenor version of the Septuagint only.

Hebrews 1:7b (NET parallel Greek)	Psalm 104:4 (Septuagint BLB)	Psalm 103:4 (Septuagint Elpenor)
ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα

I won’t spend much time here since the psalm is not about angels but y^ehôvâh. It is interesting, however, that the NET and KJV, more importantly the three versions of the Greek New Testament I have surveyed, agree here.

Hebrews 1:7 (NET)	Hebrews 1:7 (KJV)
And he says of the angels, *“He makes his angels spirits and his ministers a flame of fire,”*	And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα	και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα

The translations from Hebrew of the Tanakh and KJV, and from Greek of the Elpenor also agree. But πῦρ φλέγον in the BLB version of the Septuagint, as opposed to πυρὸς φλόγα in the Elpenor and the New Testament, inspired a subtle shift in the translation of the NETS.

From Hebrew		From Greek
Psalm 104:4 (Tanakh)	Psalm 104:4 (KJV)	Psalm 103:4 (NETS)	Psalm 103:4 (Elpenor)
Who maketh his angels spirits; his ministers a flaming fire:	Who maketh his angels spirits; his ministers a flaming fire:	He who makes spirits his messengers, and flaming fire his ministers.	Who makes his angels spirits, and his ministers a flaming fire.

That shift continued in the NET, making it virtually impossible for an English reader to recognize any mention of angels in the Psalm: He makes the winds his messengers, and the flaming fire his attendant.^[4] This sounds more like tornadoes and hurricanes speak for God while warehouse and forest fires serve Him.

The author of Hebrews continued: but of the Son he says, “Your throne, O God, is forever and ever, and^[5] a^[6] righteous scepter^[7] is the^[8] scepter of your kingdom. You have loved righteousness and hated lawlessness. So God, your God, has anointed (ἔχρισεν, a form of χρίω) you over your companions with the oil of rejoicing.”^[9] The first part of this quotation—Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom—was not verbatim from either version of the Septuagint.

Hebrews 1:8b (NET parallel Greek)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα \|τοῦ αἰῶνος\|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας \|σου\|	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

The relatively inconsequential differences—a conjunction, two additional articles and one missing article—are exactly the same differences (Table1 below) I found relative to the Stephanus Textus Receptus and Byzantine Majority Text. Comparing either of them to both versions of the Septuagint yields another verbatim quote.

Hebrews 1:8b (Stephanus Textus Receptus)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

Hebrews 1:8b (Byzantine Majority Text)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

I will spend some time on the first seven verses of this psalm.

Psalm 45:1 (Tanakh)	Psalm 44:2 (NETS)
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.	My heart erupted with a goodly theme; it is I that address my works to the king; my tongue is a pen of a swift scribe.

The Hebrew word translated of the things which I have made was מעשׁי (maʽăśeh, Septuagint: ἔργα). This psalm is presumed to have been written by the Korahites. Though Korahites fought with David this psalm was not the work of sycophants flattering their king but a work of prophets revealing the One who was to come, the Son of God, the son of David (2 Samuel 7:12-16), the Rock who saved (y^eshûʽâh, ישעתו) Israel.

Psalm 45:2 (Tanakh)	Psalm 44:3 (NETS)
Thou art fairer (yâphâh, יפיפית) than the children of men: grace (chên, חן) is poured into thy lips: therefore God hath blessed thee for ever.	Youthful in beauty (ὡραῖος) you are, beyond the sons of men; grace (χάρις) was poured on your lips; therefore God blessed you forever.

The Spirit is the one who gives life, Jesus said, human nature is of no help! The words that I have spoken^[10] to you are spirit and are life.^[11] If I keep this in mind I’m not thrown off by translations like fairer and youthful in beauty applied to Him, but remain focused on the Spirit and the life in his words: As it is written, “How timely (ὡραῖοι, another form of ὡραῖος) is the arrival of those who proclaim^[12] the good news.”^[13] For^[14] we have all received from his fullness one gracious gift (χάριν, a form of χάρις) after another (χάριτος, another form of χάρις). For the law was given through Moses,^[15] but grace (χάρις) and truth came about through Jesus Christ.^[16]

Psalm 45:3 (Tanakh)	Psalm 44:4 (NETS)
Gird thy sword (chereb, חרבך) upon thy thigh, O most mighty, with thy glory and thy majesty.	Gird your sword (ῥομφαίαν, a form of ῥομφαία) on your thigh, O powerful one, in your bloom and beauty,

In John’s vision on Patmos a sharp double-edged sword (ρομφαία) extended out of [Jesus’] mouth.^[17] He identified Himself as the one who has the sharp double-edged sword (ρομφαίαν, a form of ρομφαία).^[18] Though the psalmists enjoined Him to Gird thy sword upon the thigh, in the manner of kings they knew, Jesus said He would make war against those [who follow the teaching of Balaam or the teaching of the Nicolaitans] with the sword (ρομφαίᾳ) of my mouth.^[19] Death and Hades…were given authority over a fourth of the earth, to kill its population with the sword (ρομφαίᾳ),^[20] but John never saw a sword in Jesus’ hand: From his mouth extends a sharp sword^[21] (ρομφαία), so that with it he can strike^[22] the nations.^[23] Jesus’ words, the sword that extended from his mouth, have the power to kill the flesh of those who had received the mark of the beast and those who worshiped his image (Revelation 19:19-21 NET).

Then I saw the beast and the kings of the earth and their armies assembled to do battle^[24] with the one who rode the horse and with his army. Now the beast was seized, and along with^[25] him^[26] the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning^[27] with sulfur.^[28] The others were killed by the sword (ρομφαίᾳ) that extended^[29] from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh (σαρκῶν, a form of σάρξ).

Those who had received the mark of the beast and those who worshiped his image were not thrown alive into the lake of fire burning with sulfur. I’ve assumed that they will be because an angel declaring in a loud voice, presumably prior to anyone worshipping the beast or taking his mark, said (Revelation 14:9-11 NET):

If anyone worships the beast and his image, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the^[30] holy angels and in front of the Lamb. And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.

They will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. The devil…was thrown into the lake of fire and sulfur, where the beast and the false prophet are too.^[31] Those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name. The devil, the beast and the false prophet will be tormented (βασανισθήσονται, another form of βασανισμός) in the lake of fire and sulfur day and night forever and ever.^[32] The smoke from their [e.g., those who worship the beast or receive his mark] torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever.

Though the words are quite evocative it is never stated explicitly that those who worship the beast or receive his mark are cast into the lake of fire and sulfur. Even when the time comes that one might expect it, the criteria for being thrown into the lake of fire has changed: If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.^[33] I don’t belabor this point to encourage anyone to worship the beast or take his mark, but to leave room for the mercy of God and to respect the power of Jesus’ preaching, the sharp sword that extends from his mouth. This will become clearer, perhaps, in the next verse of the psalm.

Psalm 45:4 (Tanakh)	Psalm 44:5 (NETS)
And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.	And draw, and prosper, and become king for the sake of truth and meekness and righteousness, and your right hand will guide you marvelously.

The Hebrew word translated truth was אמת (ʼemeth), ἀληθείας (a form of ἀλήθεια) in Greek in the Septuagint. We saw his glory, John testified about Jesus, the glory of the one and only, full of grace and truth (ἀληθείας, a form of ἀλήθεια), who came from the Father.^[34] Set them apart in the truth^[35] (ἀληθείᾳ), Jesus prayed for his disciples, your word is truth (ἀλήθεια).^[36] And, I am the way, and the truth (ἀλήθεια), and the life. No one comes to the Father except through me.^[37]

The Hebrew word translated righteousness was צדק (tsedeq), δικαιοσύνης (a form of δικαιοσύνη) in Greek in the Septuagint. Jesus was conscientious to fulfill all righteousness (δικαιοσύνην, another form of δικαιοσύνη).^[38] Blessed are those who hunger and thirst for righteousness (δικαιοσύνην, another form of δικαιοσύνη), He promised his hearers, for they will be satisfied.^[39] But above all, He exhorts those with ears to hear, pursue his kingdom^[40] and righteousness (δικαιοσύνην, another form of δικαιοσύνη).^[41] For I tell you, unless your righteousness (δικαιοσύνη) goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.^[42]

For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all^[43] who believe.^[44] Those who believe are filled with the fruit^[45] of righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes through Jesus Christ to the glory and praise of God.^[46] God’s servants commend themselves to others by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, by truthful (ἀληθείας, a form of ἀλήθεια) teaching, by the power of God, with weapons of righteousness (δικαιοσύνης, a form of δικαιοσύνη) both for the right hand and for the left.^[47] Chief among these weapons of righteousness is the sword (μάχαιραν, a form of μάχαιρα) of the Spirit, which is the word of God.^[48] John recounted his vision (Revelation 19:11-13 NET):

Then I saw heaven opened^[49] and here came a white horse! The one riding it was called “Faithful” (πιστὸς) and “True,” (ἀληθινός) and with justice (δικαιοσύνῃ) he judges and goes to war. His eyes are like a fiery flame and there are many diadem crowns on his head. He has^[50] a name written that no one knows except himself. He is dressed in clothing dipped in blood, and he is called^[51] the Word of God.

In the midst of all this martial imagery is the word meekness. It was וענוה (ʽanvâh) in Hebrew, translated πρᾳότητος (a form of πρᾳότης) in Greek in the Septuagint. It was also spelled πραΰτης. Paul wrote of the meekness^[52] (πραΰτητος, a form of πραΰτης) and gentleness of Christ.^[53] And apparently (2 Corinthians 10), the meekness and gentleness of Christ in him was so pronounced a feature of his own character in person that his letters shocked some in Corinth as being of a different character. This πραΰτης, translated gentleness, is an aspect of the fruit of the Spirit, the fruit of righteousness (Galatians 5:22, 23 NET):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law.

I’ve quoted this often but stopped before, Against such things there is no law. No more, since I’m becoming more and more aware how eagerly the religious mind desires to be the arbiter of these things, throwing up reasons against them, debating if not outright denying, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control rising up within me from that fountain of water springing up to eternal life.^[54] I’ve found myself unarmed and defenseless against its arguments because I haven’t drilled this truth deeply enough into my being: Against such things there is no law. Against such things there is no law.

Brothers and sisters, Paul wrote believers in Galatia, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness^[55] (πραΰτητος, a form of πραΰτης).^[56] I hear this as the Holy Spirit’s definitive answer to Paul’s rhetorical question: Shall I come to you with a rod of discipline or with love and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?^[57] even as I hear Paul’s rhetorical question as definitive of what a spirit of gentleness is not.

Pay close attention to yourselves, Paul continued, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill^[58] the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.^[59]

This πραΰτης is at the very heart of what it means to live worthily of the calling with which [we] have been called (Ephesians 4:1b-6 NET):

with all humility and gentleness^[60] (πραΰτητος, a form of πραΰτης), with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.^[61]

And this, not because it is one of Paul’s laws but because meekness or gentleness is the very nature of the firstborn of this new species of humanity, the one called the Word of God, Jesus our Savior. It is the work of God to instill this within us who have turned in faith to Him. And it should never be forgotten, especially in the midst of martial imagery. Though I copied and pasted וענוה (ʽanvâh) from the parallel Hebrew text of the NET online, there was a note (15) explaining why meekness or gentleness does not appear in the NET translation of Psalm 45:4.

I’ll pick this up in another essay. Tables of Hebrews 1:8; John 6:63; John 1:16, 17; Revelation 2:16; Revelation 6:8; Revelation 19:15; 19:19-21; Revelation 14:9, 10; John 17:17; Matthew 6:33; Romans 3:22; Philippians 1:11; Revelation 19:11-13; 2 Corinthians 10:1; John 4:14; Galatians 6:1, 2; 1 Corinthians 4:21; Ephesians 4:2 and 4:6 comparing the NET and KJV follow.

Hebrews 1:8 (NET)	Hebrews 1:8 (KJV)
but of the Son he says, “*Your throne, O God, is forever and ever, and a righteous scepter* is the scepter of your kingdom.	But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πρὸς δὲ τὸν υἱόν ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα \|τοῦ αἰῶνος\|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας \|σου\|.	προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου

John 6:63 (NET)	John 6:63 (KJV)
The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life.	It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πνεῦμα ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ρήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμα ἐστιν καὶ ζωή ἐστιν	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν

John 1:16, 17 (NET)	John 1:16, 17 (KJV)
For we have all received from his fullness one gracious gift after another.	And of his fulness have all we received, and grace for grace.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος	και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος	και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος

For the law was given through Moses, but grace and truth came about through Jesus Christ.

For the law was given by Moses, but grace and truth came by Jesus Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο	οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο	οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο

Revelation 2:16 (NET)	Revelation 2:16 (KJV)
Therefore, repent! If not, I will come against you quickly and make war against those people with the sword of my mouth.	Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετανόησον οὖν εἰ δὲ μή, ἔρχομαι σοι ταχὺ καὶ πολεμήσω μετ᾿ αὐτῶν ἐν τῇ ρομφαίᾳ τοῦ στόματος μου	μετανοησον ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου	μετανοησον ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου

Revelation 6:8 (NET)	Revelation 6:8 (KJV)
So I looked and here came a pale green horse! The name of the one who rode it was Death, and Hades followed right behind. They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth.	And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω \|αὐτοῦ\| ὄνομα αὐτῷ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾿ αὐτοῦ καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ρομφαίᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς	και ειδον και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ακολουθει μετ αυτου και εδοθη αυτοις εξουσια αποκτειναι επι το τεταρτον της γης εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης	και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ηκολουθει αυτω και εδοθη αυτω εξουσια επι το τεταρτον της γης αποκτειναι εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης

Revelation 19:15 (NET)	Revelation 19:15 (KJV)
From his mouth extends a sharp sword, so that with it he can strike the nations. *He will rule them with an iron rod*, and he stomps the winepress of the furious wrath of God, the All-Powerful.	And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ρομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος	και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος	και εκ του στοματος αυτου εκπορευεται ρομφαια διστομος οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος

Revelation 19:19-21 (NET)	Revelation 19: 19-21 (KJV)
Then I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.	And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ	και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου	και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου

Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾿ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ	και επιασθη το θηριον και μετα τουτου ο ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν τω θειω	και επιασθη το θηριον και ο μετ αυτου ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν θειω

The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh.

And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ρομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν	και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εκπορευομενη εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων	και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων

Revelation 14:9, 10 (NET)	Revelation 14:9, 10 (KJV)
A third angel followed the first two, declaring in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,	And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ· εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ,	και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου	και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου

that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb.

The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου	και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου	και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

John 17:17 (NET)	John 17:17 (KJV)
Set them apart in the truth; your word is truth.	Sanctify them through thy truth: thy word is truth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθεια ἐστιν	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν

Matthew 6:33 (NET)	Matthew 6:33 (KJV)
But above all pursue his kingdom and righteousness, and all these things will be given to you as well.	But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν	ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν	ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν

Romans 3:22 (NET)	Romans 3:22 (KJV)
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,	Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δικαιοσύνη δὲ θεοῦ διὰ πίστεως \|Ἰησοῦ\| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή	δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη	δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη

Philippians 1:11 (NET)	Philippians 1:11 (KJV)
filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.	Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ	πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου	πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου

Revelation 19:11-13 (NET)	Revelation 19:11-13 (KJV)
Then I saw heaven opened and here came a white horse! The one riding it was called “Faithful” and “True,” and with justice he judges and goes to war.	And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν [καλούμενος] \|πιστὸς\| καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ	και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει	και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει

His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself.

His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός	οι δε οφθαλμοι αυτου ως φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος	οι δε οφθαλμοι αυτου φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονοματα γεγραμμενα και ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος

He is dressed in clothing dipped in blood, and he is called the Word of God.

And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ περιβεβλημένος ἱμάτιον \|βεβαμμένον\| αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ	και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου	και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου

2 Corinthians 10:1 (NET)	2 Corinthians 10:1 (KJV)
Now I, Paul, appeal to you personally by the meekness and gentleness of Christ (I who am meek when present among you, but am full of courage toward you when away!) –	Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ (ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς)	αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας	αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας

John 4:14 (NET)	John 4:14 (KJV)
But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.”	But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς δ᾿ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον	ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον	ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον

Galatians 6:1, 2 (NET)	Galatians 6:1, 2 (KJV)
Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.	Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς	αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης	αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης

Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Bear ye one another’s burdens, and so fulfil the law of Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως \|ἀναπληρώσετε\| τὸν νόμον τοῦ Χριστοῦ	αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου	αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου

1 Corinthians 4:21 (NET)	1 Corinthians 4:21 (KJV)
What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?	What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τί θέλετε; ἐν ράβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματι τε πραΰτητος	τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος	τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος

Ephesians 4:2 (NET)	Ephesians 4:2 (KJV)
with all humility and gentleness, with patience, bearing with one another in love,	With all lowliness and meekness, with longsuffering, forbearing one another in love;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ	μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη	μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη

Ephesians 4:6 (NET)	Ephesians 4:6 (KJV)
one God and Father of all, who is over all and through all and in all.	One God and Father of all, who is above all, and through all, and in you all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν	εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν υμιν	εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν ημιν

Back to Father, Forgive Them – Part 5

Back to Romans, Part 91

Back to A Monotonous Cycle Revisited, Part 2

Back to Is Sin Less Than Sin? Part 1

Back to Is Sin Less Than Sin? Part 2

Back to A Shadow of the Good Things, Part 1

Back to Hannah’s Prayer, Part 4

Back to Romans, Part 92

Back to Is Sin Less Than Sin? Part 4

Back to To Make Holy, Part 7

Back to A Monotonous Cycle Revisited, Part 3

Back to A Shadow of the Good Things, Part 2

Back to Romans, Part 8

Back to The Lost Son of Perdition, Part 4

Back to Psalm 22, Part 6

Back to A Monotonous Cycle Revisited, Part 6

Back to Romans, Part 15

Back to Romans, Part 16

Back to Language

Back to Romans, Part 17

Back to Romans, Part 18

Back to A Shadow of the Good Things, Part 7

Back to The Lost Son of Perdition, Part 5

Back to Christianity, Part 7

Back to The Day of the Lord, Part 2

Back to Christianity, Part 10

Back to Wonders and False Wonders, Part 1

Back to Father, Son and Holy Spirit – Part 10

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Christ-Centered Preaching, Chapter 5

Back to Exploration, Part 1

^[1] Aaron and his sons (Exodus 28:43 NET)

^[2] Exodus 29:33 (NET)

^[3] Hebrews 1:7 (NET)

^[4] Psalm 104:4 (NET)

^[5] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[6] The NET parallel Greek text and NA²⁸ had τῆς preceding righteous. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[7] The NET parallel Greek text and NA²⁸ had ἡ preceding scepter. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had ἡ preceding scepter. The NET parallel Greek text and NA²⁸ did not.

^[9] Hebrews 1:8, 9 (NET)

^[10] The NET parallel Greek text and NA²⁸ had λελάληκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).

^[11] John 6:63 (NET)

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) following proclaim. The NET parallel Greek text and NA²⁸ did not.

^[13] Romans 10:15b (NET) Table

^[14] The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

^[15] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[16] John 1:16, 17 (NET)

^[17] Revelation 1:16b (NET)

^[18] Revelation 2:12b (NET)

^[19] Revelation 2:16b (NET)

^[20] Revelation 6:8b (NET)

^[21] The Byzantine Majority Text described this sword as διστομος here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[22] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πατάξῃ here, where the Stephanus Textus Receptus had πατασση (KJV: should smite).

^[23] Revelation 19:15a (NET)

^[24] The NET parallel Greek text and NA²⁸ had the article τὸν preceding battle. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[25] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μετ᾿ here, where the Stephanus Textus Receptus had μετα.

^[26] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had αὐτοῦ here, where the Stephanus Textus Receptus had τουτου.

^[27] The NET parallel Greek text and NA²⁸ had τῆς καιομένης here, where the Stephanus Textus Receptus and Byzantine Majority Text had την καιομενην.

^[28] The Stephanus Textus Receptus had the article τω preceding sulfur. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[29] The Stephanus Textus Receptus had εκπορευομενη (KJV: proceeded) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐξελθούσῃ.

^[30] Stephanus Textus Receptus and Byzantine Majority Text had the article των. The NET parallel Greek text and NA²⁸ did not.

^[31] Revelation 20:10a (NET)

^[32] Revelation 20:10b (NET)

^[33] Revelation 20:15 (NET)

^[34] John 1:14b (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had σου following truth (KJV: thy truth). The NET parallel Greek text and NA²⁸ did not.

^[36] John 17:17 (NET)

^[37] John 14:6 (NET)

^[38] Matthew 3:15 (NET) See Matthew 3:13-17

^[39] Matthew 5:6 (NET)

^[40] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had τοῦ θεοῦ (KJV: of God) following kingdom. The NET parallel Greek text did not.

^[41] Matthew 6:33a (NET) See Matthew 6:25-34

^[42] Matthew 5:20 (NET)

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had και επι παντας (KJV: and upon all them) following all. The NET parallel Greek text and NA²⁸ did not.

^[44] Romans 3:20-22a (NET)

^[45] The NET parallel Greek text and NA²⁸ had the singular καρπὸν accompanied by the singular article τὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural καρπων (KJV: fruits) accompanied by the plural article των.

^[46] Philippians 1:11 (NET)

^[47] 2 Corinthians 6:6, 7 (NET)

^[48] Ephesians 6:17b (NET)

^[49] The NET parallel Greek text and NA²⁸ had ἠνεῳγμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωγμενον.

^[50] The Byzantine Majority Text had ονοματα γεγραμμενα και (“names written and”) following He has. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[51] The NET parallel Greek text and NA²⁸ had κέκληται here, where the Stephanus Textus Receptus and Byzantine Majority Text had καλειται.

^[52] In the NET parallel Greek text and NA²⁸ meekness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[53] 2 Corinthians 10:1a (NET)

^[54] John 4:14b (NET)

^[55] In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[56] Galatians 6:1 (NET)

^[57] 1 Corinthians 4:21b (NET) In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[58] The NET parallel Greek text and NA²⁸ had ἀναπληρώσετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπληρωσατε (KJV: fulfil).

^[59] Galatians 6:1b-5 (NET)

^[60] In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[61] The Stephanus Textus Receptus had υμιν following all (KJV: you all), where the Byzantine Majority Text had ημιν (us). The NET parallel Greek text and NA²⁸ had neither.

To Make Holy, Part 3

Posted on November 2, 2017 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.^[14] For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[15] Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.^[16]

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

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

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

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

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

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

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

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

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

To Make Holy, Part 4

Back to Romans, Part 89

Back to Fear – Deuteronomy, Part 12

Back to Atonement, Part 6

Back to Atonement, Part 7

Back to Atonement, Part 8

Back to Atonement, Part 10

Back to Hannah’s Prayer, Part 4

Back to Father, Forgive Them – Part 6

Back to A Shadow of the Good Things, Part 4

Back to Isaiah 53:10-12, Part 1

Back to Psalm 22, Part 8

Back to Romans, Part 16

Back to A Shadow of the Good Things, Part 7

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

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

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

^[4] Hebrews 1:3a (NET)

^[5] Hebrews 1:3b (NET)

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

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

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

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

^[10] Numbers 5:2 (NET)

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

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

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

^[14] Romans 3:31 (NET)

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

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

^[17] Numbers 19:9b (NET)

^[18] Joshua 6:23a (NET)

^[19] Joshua 6:25 (NET)

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

^[21] Exodus 33:11a (NET)

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

^[23] John 6:63 (NET)

Romans, Part 58

Posted on August 26, 2015 by admin

In this essay I’ll continue looking at the aftermath of Jesus feeding five thousand plus people in the light of his assessment of the Jewish leaders (Ἰουδαῖοι, a form of Ἰουδαῖος)^[1] as an answer to how the Father seeking his own is not self-seeking. And ultimately it is a continuing part of my attempt to view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord^[2]—as a definition of love (ἀγάπη) rather than as rules. Jesus spoke to those who followed Him not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted^[3] after they began complaining about him because he said, “I am the bread that came down from heaven”^[4] (John 6:43-45 NET):

Do not complain about me to one another. No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the prophets, ‘And they will all be taught by God.’ Everyone who hears and learns from (παρὰ) the Father comes to me.

As I’ve written elsewhere the translation draws may be understating the case a bit if I think in terms of the hymn, “Softly and tenderly Jesus is calling.”^[5] The Greek word ἑλκύσῃ (a form of ἑλκύω) translated draws above means something more like drags more often than not in the New Testament. No one can come to me unless the Father who sent me [drags] him gives a little different picture of the situation.

Jesus’ summary of the prophets—‘And they will all be taught by God’—was translated as follows in the KJV: And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.^[6] To a contemporary ear this may sound like “they will all be taught about God” and “Everyone who has heard and learned about the Father, comes to Jesus.” The editors of the NKJV, aware of this quirk of contemporary English, clarified the meaning of the text: ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me.^[7] And it becomes doubly clear when I recognize that Jesus, the Holy Spirit and John felt the need to include the parenthetical: Not that anyone has seen the Father except the one who is from (παρὰ) God – he has seen the Father.^[8]

I don’t want to pass by too quickly without examining Jesus’ summary of the prophets: ‘And they will all be taught by God.’ A note in the NET claimed this as a quotation of Isaiah 54:13. So I’ll look at that chapter a bit (Isaiah 54:4-13a NET):

Don’t be afraid, for you will not be put to shame! Don’t be intimidated, for you will not be humiliated! You will forget about the shame you experienced in your youth; you will no longer remember the disgrace of your abandonment. For your husband is the one who made you – the Lord (y^ehôvâh, יהוה) who commands armies is his name. He is your protector, the Holy One of Israel. He is called “God (ʼĕlôhı̂ym, אלהי) of the entire earth.”

“Indeed, the Lord (y^ehôvâh, יהוה) will call you back like a wife who has been abandoned and suffers from depression, like a young wife when she has been rejected,” says your God (ʼĕlôhı̂ym, אלהיך). “For a short time I abandoned you, but with great compassion I will gather you. In a burst of anger I rejected you momentarily, but with lasting devotion I will have compassion on you,” says your protector, the Lord (y^ehôvâh, יהוה).

“As far as I am concerned, this is like in Noah’s time, when I vowed that the waters of Noah’s flood would never again cover the earth. In the same way I have vowed that I will not be angry at you or shout at you. Even if the mountains are removed and the hills displaced, my devotion will not be removed from you, nor will my covenant of friendship be displaced,” says the Lord (y^ehôvâh, יהוה), the one who has compassion on you.

“O afflicted one, driven away, and unconsoled! Look, I am about to set your stones in antimony and I lay your foundation with lapis-lazuli. I will make your pinnacles out of gems, your gates out of beryl, and your outer wall out of beautiful stones. All your children will be followers of the Lord (y^ehôvâh, יהוה)…

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.”^[9]

“Indeed, a time is coming,” says the Lord (y^ehôvâh, יהוה), “when I will make a new covenant with the people of Israel and Judah. It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” says the Lord (y^ehôvâh, יהוה). “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord (y^ehôvâh, יהוה). “I will put my law within them and write it on their hearts and minds. I will be their God (ʼĕlôhı̂ym, לאלהים) and they will be my people.

“People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord (y^ehôvâh, יהוה). “For I will forgive their sin and will no longer call to mind the wrong they have done” [Table].

The Lord (y^ehôvâh, יהוה) has made a promise to Israel. He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night. He promises it as the one who stirs up the sea so that its waves roll. He promises it as the one who is known as the Lord (y^ehôvâh, יהוה) who rules over all.^[10]

A note in the NET acknowledges that, Everyone who hears and learns from the Father comes to me, might have been translated “listens to the Father and learns.” The latter translation actually fits the Greek word order (πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ) better than the former. I’m pleasantly surprised that it was translated as it was.

A narrow path is created by 1) No one can come to me unless the Father who sent me draws him; 2) ‘And they will all be taught by God;’ and 3) Everyone who hears and learns from the Father comes to me. I definitely relate this to, So then faith comes by hearing, and hearing by the word (ρήματα, a form of ῥῆμα) of God.^[11] If everyone who hears from God also learns from God, they will all be taught by God carries a different weight than everyone who hears from God must learn on his own to come to Jesus.^[12]

I found a thoughtful sermon online from John Piper that accurately portrays the teaching of my religion:

In John 6:44, Jesus says, “No one can come to me unless the Father who sent me draws him.” And in John 12:32, Jesus says, “I will draw all people to myself.” So John 6:44 teaches, I argued last week, that the Father draws people triumphantly to the Son, and all whom he draws come, because the drawing is decisive. And John 12:32 teaches that Jesus draws all to himself.^[13]

The solution to this dilemma (dilemma because my religion rejects the notion of universal salvation) is that all in John 12:32 (NET)—And I, when I am lifted up from the earth, will draw all people to myself—does not mean all people (people is not in the original text). All means “all the children of God” or “all of my sheep.”^[14] To my mind this limitation disregards, Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.”^[15]

If the Lord does not wish (βουλόμενος, a form of βούλομαι) for any to perish but for all to come to repentance,^[16] we need to consider these “couplets,” as I think of them, in another way. No one can come to me unless the Father who sent me draws him;^[17] And I, when I am lifted up from the earth, will draw all people to myself.^[18] So then, it does not depend on human desire or exertion, but on God who shows mercy;^[19] For God has consigned all people to disobedience so that he may show mercy to them all.^[20] And consider these in the light of his unilateral declaration: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.^[21]

All the Lord has to do is declare that these words justify Him to call as many, up to and including all, to repentance as He desires and John Piper and I have no way to contradict Him. There are three reasons I won’t go all the way and say I believe in universal salvation: 1) I have no standing to tell the Lord He must save all; 2) my own theory how this might be possible, that universal salvation entails universal condemnation, while intellectually satisfying, is emotionally horrifying; and 3) it seems to me that the arguments of Scripture lock me out from determining such a thing at the same time they free me to pray for “the mercy on which everything depends, for it does not depend on human desire or exertion but on You who shows mercy, and You have consigned all to disobedience so that You may show mercy to all.”

Jesus continued (John 6:47-51 NET):

I tell you the solemn truth, the one who believes has eternal life. I am the bread of life (Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς). Your ancestors ate the manna in the wilderness, and they died. This is the bread that has come down from heaven, so that a person may eat from it and not die. I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh.

Then the Ἰουδαῖοι began to argue with one another, “How can this man give us his flesh to eat?”^[22] The Church’s answer to their question was Transubstantiation. If Transubstantiation is Jesus’ answer, too, then He might have said: “You will walk to the front of the congregation and kneel before the priest who will give you a morsel of bread and a sip of wine, the substance of which he has changed into my literal body and blood respectively, but it will still look and taste like bread and wine.” And I’ll read what He actually said in that light (John 6:53-58 NET):

I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. The one who eats 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]. The one who eats my flesh and drinks my blood resides in me, and I in him. 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. 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.

In this case I would assume that Jesus deliberately used offensive language to thin the herd of his followers. If, on the other hand, I believe that Jesus’ answer to their question—How can this man give us his flesh to eat?—came later in the text when He spoke privately with his disciples, I will have a different perspective: The Spirit is the one who gives life; human nature (σὰρξ) is of no help!^[23] The words (ρήματα, a form of ῥῆμα) that I have spoken to you are spirit and are life.^[24]

I may still wonder if He spoke something like a parable that may have been misunderstood by others, that He explained to his core disciples, but I also recognize that He spoke of something deeper than my ability to learn in my natural self from spiritual teaching. And I recall that the concept of eating the words of God was familiar to Jesus’ audience (Ezekiel 3:1-4 NET):

He said to me, “Son of man, eat what you see in front of you – eat this scroll – and then go and speak to the house of Israel.” So I opened my mouth and he fed me the scroll.

He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.” So I ate it, and it was sweet like honey in my mouth.

He said to me, “Son of man, go to the house of Israel and speak my words to them.”

In this case his hearers may not have been offended because they thought Jesus spoke of cannibalism. They understood his allusion. They were offended because Jesus didn’t hand them the law of Moses to eat, but Himself and his own teaching as the Spirit words to be ingested. They rejected Him not because they were confused but because they understood Him perfectly and their hearts were hardened (Ezekiel 3:5-7 NET):

For you are not being sent to a people of unintelligible speech and difficult language, but to the house of Israel – not to many peoples of unintelligible speech and difficult language, whose words you cannot understand – surely if I had sent you to them, they would listen to you! But the house of Israel is unwilling to listen to you, because they are not willing to listen to me, for the whole house of Israel is hard-headed and hard-hearted.

After this many of his disciples quit following him and did not accompany him any longer. So Jesus said to the twelve, “You don’t want to go away too, do you?”^[25]

Simon Peter answered him, “Lord, to whom would we go? You have the words (ρήματα, a form of ῥῆμα) of eternal life. We have come to believe and to know that you are the Holy One of God!”^[26]

If Jesus were only seeking those who have come to believe and to know that [He is] the Holy One of God, then I’m not sure if that would be self-serving or not. If He is serious about seeking those who are his own in name only but in actual point of fact are hardened and reject Him, it is clear that seeking his own is not self-seeking, but clearly an act of the love that is not self-serving.^[27]

Romans, Part 59

^[1] John 5:16-47 (NET) Now because Jesus was doing these things on the Sabbath, the Jewish leaders (Ἰουδαῖοι) began persecuting him (verse 16) [Table].

^[2] Romans 12:11 (NET) Table

^[3] John 6:26 (NET)

^[4] John 6:41 (NET)

^[5] http://library.timelesstruths.org/music/Softly_and_Tenderly/

^[6] John 6:45 (KJV)

^[7] John 6:45 (NKJV)

^[8] John 6:46 (NET)

^[9] Romans 11:26, 27 (NET)

^[10] Jeremiah 31:31-35 (NET)

^[11] Romans 10:17 (NKJV)

^[12] Even the KJV translators chose this path: Every man therefore that hath heard, and hath learned of the Father, cometh unto me (John 6:45b KJV). Therefore everyone who has heard and learned from the Father comes to Me (John 6:45b NKJV). I’m afraid I would have assumed in the past that learned was my own work, to blunt the impact of And they will all be taught by God (e.g., only those who learned by whatever wisdom or virtue they possessed innately would benefit from being taught by God or having heard from God).

^[13] http://www.desiringgod.org/messages/they-will-all-be-taught-of-god

^[14] http://www.desiringgod.org/messages/they-will-all-be-taught-of-god

^[15] Romans 3:4 (NET)

^[16] 2 Peter 3:9b (NET)

^[17] John 6:44a (NET)

^[18] John 12:32 (NET)

^[19] Romans 9:16 (NET) Table

^[20] Romans 11:32 (NET)

^[21] Romans 9:15 (NET)

^[22] John 6:52 (NET)

^[23] ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν appears almost as a double negative: “the flesh, no, it assists (is useful, advantageous or profitable, to) no one.”

^[24] John 6:63 (NET)

^[25] John 6:66, 67 (NET)

^[26] John 6:68, 69 (NET)

^[27] 1 Corinthians 13:5 (NET)

Romans, Part 8

Posted on August 6, 2012 by admin

Paul continued writing to those who do not know that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια).¹ But because of your stubbornness (σκληρότητα, a form of σκληρότης) and your unrepentant (ἀμετανόητον, a form of ἀμετανόητος) heart, you are storing up wrath (ὀργὴν, a form of ὀργή) for yourselves in the day of wrath (ὀργῆς, another form of ὀργή), when God’s righteous judgment (δικαιοκρισίας, a form of δικαιοκρισία) is revealed (ἀποκαλύψεως, a form of ἀποκάλυψις)!²

The Greek word σκληρότητα (a form of σκληρότης) is only used this once in the New Testament, but it comes from the word σκληρός (dry, hard, tough). In “The Parable of the Talents” (Matthew 25:14-30) the evil and lazy slave³ described his master as a hard (σκληρός) man, harvesting where you did not sow, and gathering where you did not scatter seed.⁴

Jesus said, I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. The one who eats my flesh and drinks my blood has eternal life, and I⁵ will raise him up on⁶ the last day. For my flesh is true⁷ food, and my blood is true drink. The one who eats my flesh and drinks my blood resides in me, and I in him.⁸ His own disciples responded, This is a difficult (σκληρός) saying! Who can understand it?⁹ Jesus’ explanation is right on target for the study of Paul’s letter to the Romans, The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life.¹⁰

Paul, recounting his own experience resisting repentance, told King Agrippa what Jesus had said to him on the Damascus road: When we had all fallen to the ground, I heard a voice saying to me in Aramaic,¹¹ “Saul, Saul, why are you persecuting me? You are hurting (σκληρός) yourself by kicking against the goads.”¹²

James wrote about harsh (σκληρῶν, a form of σκληρός) winds,¹³ and Jude about harsh (σκληρῶν, a form of σκληρός) words (Jude 1:14, 15 NET).

Now Enoch, the seventh in descent beginning with Adam, even prophesied of them, saying, “Look! The Lord is coming with thousands and thousands of his holy ones, to execute judgment (κρίσιν, a form of κρίσις) on all, and to convict (ἐλέγξαι, a form of ἐλέγχω) every person¹⁴ of all their thoroughly ungodly (ἀσεβείας, a form of ἀσέβεια) deeds (ἔργων, a form of ἔργον) that they have committed (ἠσέβησαν, a form of ἀσεβέω), and of all the harsh (σκληρῶν, a form of σκληρός) words that ungodly (ἀσεβεῖς, a form of ἀσεβής) sinners (ἁμαρτωλοὶ, a form of ἁμαρτωλός) have spoken against him.”

This day of wrath, when God’s righteous judgment is revealed¹⁵ is the reason Paul said, So then, do not judge (κρίνετε, a form of κρίνω) anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God.¹⁶

As far as an unrepentant (ἀμετανόητον, a form of ἀμετανόητος) heart is concerned, ἀμετανόητος is probably the negation of μετανοέω, to think differently, reconsider. I’ve already written about the righteous prayer that justified (δεδικαιωμένος, a form of δικαιόω) the tax collector who prayed it, God, be merciful to me, sinner that I am!¹⁷ In the specific context of Paul’s letter to the Romans it is not too difficult for a repentant heart to find itself in the wide net Paul cast in chapter 1:18-32. Anyone can pray, “God be merciful to me. I have been given over to a depraved mind because I did not see fit to acknowledge you.”¹⁸ Or, “God be merciful to me. I have been given over to dishonorable passions because I worshiped and served the creation rather than you.”¹⁹ Or, “God be merciful to me. I have been given over to impurity because I worshiped you as if you were a created thing. I haven’t glorified you or given you thanks.”²⁰

In the context of Romans the real stubbornness (σκληρότητα, a form of σκληρότης) at this point would be to continue to assert one’s own righteousness before God, to persist in the effort to make oneself righteous (whether that be according to his law or on one’s own terms) rather than accept his mercy and grace. It is to this stubborn and unrepentant heart that Paul warns, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! He will reward each one according to his works (ἔργα, another form of ἔργον):²¹

eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness [Table]. There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek, but glory and honor and peace for everyone who does good, for the Jew first and also the Greek. For there is no partiality with God. For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged (κριθήσονται, another form of κρίνω) by the law.²²

Addendum: July 18, 2020
Tables comparing John 6:54, 55; 6:60; James 3:4 and Jude 1:15 in the NET and KJV follow.

John 6:54, 55 (NET)	John 6:54, 55 (KJV)
The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.	Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, καγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ	ο τρωγων μου την σαρκα και πινων μου το αιμα εχει ζωην αιωνιον και εγω αναστησω αυτον τη εσχατη ημερα	ο τρωγων μου την σαρκα και πινων μου το αιμα εχει ζωην αιωνιον και εγω αναστησω αυτον εν τη εσχατη ημερα

For my flesh is true food, and my blood is true drink.

For my flesh is meat indeed, and my blood is drink indeed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμα μου ἀληθής ἐστιν πόσις	η γαρ σαρξ μου αληθως εστιν βρωσις και το αιμα μου αληθως εστιν ποσις	η γαρ σαρξ μου αληθως εστιν βρωσις και το αιμα μου αληθως εστιν ποσις

John 6:60 (NET)	John 6:60 (KJV)
Then many of his disciples, when they heard these things, said, “This is a difficult saying! Who can understand it?”	Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν· σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν	πολλοι ουν ακουσαντες εκ των μαθητων αυτου ειπον σκληρος εστιν ουτος ο λογος τις δυναται αυτου ακουειν	πολλοι ουν ακουσαντες εκ των μαθητων αυτου ειπον σκληρος εστιν ουτος ο λογος τις δυναται αυτου ακουειν

James 3:4 (NET)	James 3:4 (KJV)
Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs.	Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδοὺ καὶ τὰ πλοῖα τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται	ιδου και τα πλοια τηλικαυτα οντα και υπο σκληρων ανεμων ελαυνομενα μεταγεται υπο ελαχιστου πηδαλιου οπου αν η ορμη του ευθυνοντος βουληται	ιδου και τα πλοια τηλικαυτα οντα και υπο σκληρων ανεμων ελαυνομενα μεταγεται υπο ελαχιστου πηδαλιου οπου αν η ορμη του ευθυνοντος βουληται

Jude 1:15 (NET)	Jude 1:15 (KJV)
to execute judgment on all, and to convict every person of all their thoroughly ungodly deeds that they have committed, and of all the harsh words that ungodly sinners have spoken against him.”	To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι \|πᾶσαν ψυχὴν\| περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ᾿ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς	ποιησαι κρισιν κατα παντων και εξελεγξαι παντας τους ασεβεις αυτων περι παντων των εργων ασεβειας αυτων ων ησεβησαν και περι παντων των σκληρων ων ελαλησαν κατ αυτου αμαρτωλοι ασεβεις	ποιησαι κρισιν κατα παντων και ελεγξαι παντας τους ασεβεις αυτων περι παντων των εργων ασεβειας αυτων ων ησεβησαν και περι παντων των σκληρων ων ελαλησαν κατ αυτου αμαρτωλοι ασεβεις

Romans, Part 9

Back to Romans, Part 58

Back to Christianity, Part 6

Back to Christ-Centered Preaching, Chapter 4, Part 1

¹ Romans 2:4 (NET)

² Romans 2:5 (NET) Table

³ Matthew 25:26 (NET)

⁴ Matthew 25:24 (NET)

⁵ The NET parallel Greek text and NA²⁸ had καγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

⁶ The Byzantine Majority Text had εν here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

⁷ The NET parallel Greek text and NA²⁸ had ἀληθής here, where the Stephanus Textus Receptus and Byzantine Majority Text had αληθως (KJV: indeed).

⁸ John 6:53-56 (NET)

⁹ John 6:60 (NET)

¹⁰ John 6:63 (NET) Table

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had και λεγουσαν (KJV: and saying) here. The NET parallel Greek text and NA²⁸ did not.

¹² Acts 26:14 (NET) Table

¹³ James 3:4 (NET)

¹⁴ The NET parallel Greek text and NA²⁸ had πᾶσαν ψυχὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντας τους ασεβεις αυτων (KJV: all that are ungodly among them). And I missed it completely. I assumed this was another reference to the day of wrath. Now (Addendum: July 18, 2020) I am more willing to consider this as a reference to a much longer period of time more in keeping with John 16:7-11 and 2 Peter 3:8-13.

¹⁵ Romans 2:5 (NET) Table

¹⁶ 1 Corinthians 4:5 (NET)

¹⁷ Luke 18:13b (NET) Table

¹⁸ Romans 1:28 (NET)

¹⁹ Romans 1:25, 26 (NET)

²⁰ Romans 1:21-24 (NET) Table1 Table2

²¹ Romans 2:5, 6 (NET)

²² Romans 2:7-12 (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: John 6:63