Tag Archives: Mark 10:18

Romans, Part 83

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But we who are strong ought to bear with the failings of the weak, and not just please ourselves.[1]  I assume that the weak (ἀδυνάτων, a form of ἀδύνατος) referred back to the one who is weak in the faith (ἀσθενοῦντα [a form of ἀσθενέω] τῇ πίστει).  The weak person (ἀσθενῶν, another form of ἀσθενέω) eats only vegetables[2] and has a tendency to judge[3] those who do not do likewise.  And I assume this weakness is an infirmity of the flesh, since even the law…was weakened (ἠσθένει, another form of ἀσθενέω) through the flesh.[4]  Though Paul considered himself one of we who are strong, after the affliction that happened to [him] in the province of Asia[5] he identified wholeheartedly with the weak (2 Corinthians 11:29, 30 NET):

Who is weak (ἀσθενεῖ, another form of ἀσθενέω), and I am not weak (ἀσθενῶ, another form of ἀσθενέω)?  Who is led into sin, and I do not burn with indignation?  If I must boast, I will boast about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).

Let each of us [who are strong] please his neighbor for his good to build him up.[6]  I’ve already written how I feel about the strong (δυνατοὶ, a form of δυνατός).  But the time I’ve spent knowing the only true God (e.g., Jesus’ Father), and Jesus Christ, whom [He] sent,[7] has made me less faith-weak now than when I began.  Perhaps it is time to begin to please (ἀρεσκέτω, a form of ἀρέσκω) [my] neighbor for his good to build him up, or at least to appreciate the scope of such an undertaking.

When his daughter Herodias came in and danced, she pleased (ἤρεσεν, another form of ἀρέσκω) Herod and his dinner guests.[8]  This pleasure may or may not have been sexual desire.  Herodius’ daughter Herodius is portrayed as completely clueless in the Gospel narratives: 1) No king would offer half his kingdom to a woman with any grasp of power.  Herod didn’t offer it to his wife Herodias, for instance.  2) The offer seems to have perplexed the girl and sent her to her mother for advice.  And, 3) she followed her mother’s grisly advice without argument or any hint of rebellion.  She seems to have been mentally incompetent or very young or both.

If Herodias’ daughter Herodias was also Salome mentioned by Josephus (Antiquities 18.5.4) she was possibly as young as 12, little more than 16.  If not, she was Salome’s little sister.  Still, pleasing my neighbor with some fancy footwork probably doesn’t qualify as for his good to build him up.  When a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews, because their widows were being overlooked in the daily distribution of food,[9] the Apostles proposed a solution that may have been closer to what Paul had in mind (Acts 6:2b-4 NET):

It is not right for us to neglect the word of God to wait on tables.  But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task.  But we will devote ourselves to prayer and to the ministry of the word.

The proposal pleased (ἤρεσεν, another form of ἀρέσκω) the entire group…[10]

Do not give offense to Jews or Greeks or to the church of God, Paul wrote the Corinthians, just as I also try to please (ἀρέσκω) everyone in all things.[11]  Here, he equated pleasing everyone in all things to not giving offense to very disparate groups of people.  The Greek word translated offense is ἀπρόσκοποι (a form of ἀπρόσκοπος), defined quite beautifully in Thayer’s Greek Lexicon as “having nothing for one to strike against.”  I do not seek my own benefit, Paul continued, but the benefit of many, so that they may be saved.[12]

There are some caveats and warnings:

An unmarried man is concerned about the things of the Lord, how to please (ἀρέσῃ, another form of ἀρέσκω) the Lord.  But a married man is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) his wife, and he is divided.  An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit.  But a married woman is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) her husband.[13]

I assume that Paul thought a divided man might succeed at pleasing his wife, but I have not, not enough that she would stick it out with me.  It makes me doubly aware that if any good is to come from me Jesus must please Himself through me by his Holy Spirit rather than rely on me to do it for Him.  I will fail; He will not.  No soldier in active service entangles himself in the affairs of everyday life, Paul wrote Timothy, so that he may please (ἀρέσῃ, another form of ἀρέσκω) the one who enlisted him as a soldier.[14]  Those who are in the flesh cannot please (ἀρέσαι, another form of ἀρέσκω) God.[15]

Am I now trying to gain the approval of people, or of God? Paul asked rhetorically in reference to the Galatians heeding a doctrine other than the grace of God in Jesus Christ.  Or am I trying to please (ἀρέσκειν, another form of ἀρέσκω) people?  If I were still trying to please (ἤρεσκον, another form of ἀρέσκω) people, I would not be a slave of Christ![16]

Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please (ἀρέσκειν, another form of ἀρέσκω) God (as you are in fact living) that you do so more and more.[17]

For the appeal we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please (ἀρέσκοντες, another form of ἀρέσκω) people but God, who examines our hearts.  For we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness – nor to seek glory from people, either from you or from others…[18]

For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews, who killed both the Lord Jesus and the prophets and persecuted us severely.  They are displeasing (μὴ ἀρεσκόντων, another form of ἀρέσκω) to God and are opposed to all people, because they hinder us from speaking to the Gentiles so that they may be saved.[19]

These are not simple rules I might obey in my own strength or wisdom.  “Having nothing for one to strike against” among disparate people to please [my] neighbor for his good to build him up while pleasing God rather than people seems to describe a space, a terrain, where I need to be guided moment by moment by the Holy Spirit, with his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his control.  But this introduction to the scope of the terrain has prepared me to hear Romans 15:1-4 (NET):

But we who are strong ought to bear with the failings of the weak, and not just please (ἀρέσκειν, another form of ἀρέσκω) ourselves.  Let each of us please (ἀρεσκέτω, a form of ἀρέσκω) his neighbor for his good to build him up.  For even Christ did not please (ἤρεσεν, another form of ἀρέσκω) himself, but just as it is written, “The insults of those who insult you have fallen on me.”  For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

The Greek words translated for his good are εἰς τὸ ἀγαθὸν (literally, “for this good”), though εἰς might have been translated “into, unto, to” or “towards.”  Grapes are not gathered from thorns or figs from thistles, are they? Jesus asked rhetorically.  In the same way, every good (ἀγαθὸν, a form of ἀγαθός) tree bears good (καλοὺς, a form of καλός) fruit, but the bad tree bears bad fruit.  A good (ἀγαθὸν, a form of ἀγαθός) tree is not able to bear bad fruit, nor a bad tree to bear good (καλοὺς, a form of καλός) fruit.[20]  And, Why do you call me good (ἀγαθόν, a form of ἀγαθός)?  No one is good (ἀγαθὸς) except God alone.[21]

The good for my neighbor is not for him to try to do good.  Though that may please me (especially if he does that good for or to me) it is hypocrisy, the work of an actor imitating the good.  “I’m not good but I play good on TV.”  My neighbor’s good is to be good, every good tree bears good fruit, a good tree is not able to bear bad fruit.  My neighbor’s good is to be born from above, to be led by the Holy Spirit.  For all who are led by the Spirit of God are the sons of God.[22]  And, No one is good except God alone.

The Greek words translated to build him up are πρὸς οἰκοδομήν (a form of οἰκοδομή).  I can glean a lot of Paul’s attitude concerning οἰκοδομή and pleasing one’s neighbor for his good from 1 Corinthians 14:1-5 (NET):

Pursue love and be eager for the spiritual gifts, especially that you may prophesy.  For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.  But the one who prophesies speaks to people for their strengthening (οἰκοδομὴν, a form of οἰκοδομή), encouragement, and consolation.  The one who speaks in a tongue builds (οἰκοδομεῖ, a form of οἰκοδομέω) himself up, but the one who prophesies builds up (οἰκοδομεῖ, a form of οἰκοδομέω) the church.  I wish you all spoke in tongues, but even more that you would prophesy.  The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened (οἰκοδομὴν, a form of οἰκοδομή).

Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen (οἰκοδομὴν, a form of οἰκοδομή) the church.[23]  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation.  Let all these things be done for the strengthening (οἰκοδομὴν, a form of οἰκοδομή) of the church.[24]  Paul wrote on this theme to believers in Ephesus as well (Ephesians 4:11-16 NIV):

So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up (οἰκοδομὴν, a form of οἰκοδομή) until we all reach unity (ἑνότητα, a form of ἑνότης) in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.  Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming.  Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.  From him the whole body, joined and held together by every supporting ligament, grows and builds (οἰκοδομὴν, a form of οἰκοδομή) itself up in love, as each part does its work.

You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up (οἰκοδομὴν, a form of οἰκοδομή) of the one in need, that it may give grace to those who hear.  And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.  You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk.  Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.[25]

Now may the God of endurance and comfort give you unity (φρονεῖν, a form of φρονέω; literally, “thought” or “thinking”) with one another in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.  Receive one another, then, just as Christ also received you, to God’s glory.[26]

[1] Romans 15:1 (NET)

[2] Romans 14:2b (NET)

[3] Romans 14:3 κρινέτω (a form of κρίνω); Romans 14:10 κρίνεις (another form of κρίνω)

[4] Romans 8:3b (NET)

[5] 2 Corinthians 1:8 (NET)

[6] Romans 15:2 (NET)

[7] John 17:3b (NET)

[8] Mark 6:22a (NET)  Also: Matthew 14:6

[9] Acts 6:1b (NET)

[10] Acts 6:5a (NET)

[11] 1 Corinthians 10:32-33a (NET)

[12] 1 Corinthians 10:33b (NET)

[13] 1 Corinthians 7:32b-34 (NET)

[14] 2 Timothy 2:4 (NASB)

[15] Romans 8:8 (NET)

[16] Galatians 1:10 (NET)

[17] 1 Thessalonians 4:1 (NET) Table

[18] 1 Thessalonians 2:3-6 (NET)

[19] 1 Thessalonians 2:14-16a (NET)

[20] Matthew 7:16b-18 (NET)

[21] Mark 10:18 (NET)

[22] Romans 8:14 (NET)

[23] 1 Corinthians 14:12b (NET)

[24] 1 Corinthians 14:26b (NET)

[25] Ephesians 4:29-32 (NET)

[26] Romans 15:5-7 (NET)

Romans, Part 76

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Do not repay anyone evil for evil; consider what is good before all people.[1]  The words translated evil for evil are κακὸν ἀντὶ κακοῦ in Greek.  Both κακὸν and κακοῦ are forms of κακός.  Love is οὐ λογίζεται τὸ κακόν (literally, “not counting” or “not reckoning the evil”) Paul wrote believers in Corinth.  Love is not resentful (NET), does not take into account a wrong suffered (NASB), keeps no record of wrongs (NIV), are a few English translations.  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[2]  So the love that is an aspect of the fruit of the Spirit (along with joy, peace, patience, etc.) fulfills μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες (literally, “no one evil against evil deliver”), part of the definition of love in Paul’s letter to the Romans, translated Do not repay anyone evil for evil in the NET.

The next clause, consider what is good before all people, while accurate mostly seems to me to have been toned down some to become a rule I might obey in my own strength.  The word translated consider is προνοούμενοι (a form of προνοέω), “to perceive before, foresee” in the definition in the NET.  In other words, demonstrate this foresight (apart from the Holy Spirit) at the very moment I am most offended at having been wronged (or burn in hell for all eternity).  Have I belabored this point enough yet?  And as I’ve said over and over, I belabor it mostly for my own benefit since I’m the one who seems most hell-bent on perceiving the Bible as a book of rules rather than as a Gospel of salvation!

The word translated good is καλὰ (a form of καλός).  I’ve written elsewhere contrasting the beautiful good of Jesus to the pious good of religious people.  You are the light of the world, Jesus said.  A city located on a hill cannot be hidden.  People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, a form of καλός) deeds and give honor to your Father in heaven.[3]

The Jewish leaders picked up rocks again to stone him to death.  Jesus said to them, “I have shown you many good (καλὰ, a form of καλός) deeds from the Father.  For which one of them are you going to stone me?”  The Jewish leaders replied, “We are not going to stone you for a good (καλοῦ, another form of καλός) deed but for blasphemy, because you, a man, are claiming to be God.”[4]  It is probably worth noting that Jesus didn’t turn to Genesis 1:26 and say, “God said, ‘we will be made man.’”  So the difficult (NET notes 84 and 85) answer recorded in John 10:34-36 may serve as circumstantial evidence for an early date for vowel points.  But Jesus turned his listeners’ attention back toward his beautiful good deeds (John 10:37, 38 NET):

If I do not perform the deeds of my Father, do not believe me.  But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.

Jesus’ beautiful good deeds recorded in John 1-9 are listed below:

2:1-11 Jesus turned water into wine after his host ran out of wine
2:14-22 Jesus cleansed the temple of thieves and profiteers
2:23 Other unspecified miraculous signs prompted many to believe in his Name
4:4-42 Jesus prophesied to a Samaritan woman
4:46-54 Jesus healed the son of the royal official of Capernaum
5:1-15 Jesus healed a disabled man who did not believe
6:1-15 Jesus fed more than 5,000 people, many of whom did not believe (John 6:26)
7:31 The preponderance of miraculous signs persuaded many
8:3-11 Jesus’ gracious answer to an angry mob dissuaded them from violence
9 Jesus healed a man born blind

I debated whether I considered the cleansing of the temple a beautiful or pious good, but decided that the worthiness of the goal overshadowed the violence of the act.  I included John 8:3-11 because it is still in the text, it is beautiful, I believe it is true, and otherwise don’t have a dog in this fight (John 7:53 NET note 139).  But this exercise put something into focus for me I hadn’t fully appreciated before.  The religious minds of the religious leaders wanted to kill Jesus not so much for his words but for his beautiful good deeds which gave those words such weight with the people relative to their own teachings.  “No one ever spoke[5] like this man,”[6] the officers excused themselves for failing to arrest Jesus.

The Holy Spirit does no miraculous signs through me, whether it is my disobedience, disbelief or that the people who raised me are correct that miraculous signs are no longer necessary because we have the New Testament.  (I haven’t found the latter in the Bible myself.)  Paul described a non-miraculous way to consider what is good before all people as it pertained to financial matters (2 Corinthians 8:18-21 NET):

And we are sending along with [Titus]  the brother who is praised by all the churches for his work in spreading the gospel.  In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help.  We did this as a precaution so that no one should blame us in regard to this generous gift we are administering.  For we are concerned (προνοοῦμεν, another form of προνοέω) about what is right (καλὰ, a form of καλός) not only before the Lord but also before men.

The sins of some people are obvious, Paul wrote Timothy, going before them into judgment, but for others, they show up later.  Similarly good (καλὰ, a form of καλός) works are also obvious, and the ones that are not cannot remain hidden.[7]  And he contrasted beautiful good deeds with those which are not for Titus.

Beautiful Good Deeds

Those Which Are Not
This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good (καλῶν, another form of καλός) works.  These things are good (καλὰ, a form of καλός) and beneficial for all people.

Titus 3:8 (NET) Table

 But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.

Titus 3:9 (NET)

If possible, Paul continued in Romans, so far as it depends on you, live peaceably with all people.[8]  The Greek word translated live peaceably is εἰρηνεύοντες (a form of εἰρηνεύω).  The all people part of this will be difficult for a soldier in battle.  As for the rest of us: Salt is good (καλὸν, another form of καλός), but if it loses its saltiness, how can you make it salty again?  Have salt in yourselves, and be at peace (εἰρηνεύετε, another form of εἰρηνεύω) with each other.[9]  Paul added, live in peace (εἰρηνεύετε, another form of εἰρηνεύω), and the God of love and peace (εἰρήνης, a form of εἰρήνη) will be with you,[10] and, Be at peace (εἰρηνεύετε, another form of εἰρηνεύω) among yourselves.[11]

How do we fulfill these commands, admonitions, rules or laws?  The fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.[12]  What I didn’t say in the previous essay because of my own phobia of turning these verses back into rules I strive to obey in my own strength, I will say now since my phobia is so out in the open:  We are given permission here to live as the Holy Spirit is prompting us to live.  We are free to believe that, Against such things [e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] there is no law.[13]

Where the NET translators chose You must put away for ἀρθήτω ἀφ᾿ ὑμῶν, Young’s Literal Translation reads: Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, and become one to another kind, tender-hearted, forgiving one another, according as also God in Christ did forgive you.[14]  The verb ἀρθήτω (a form of αἴρω) means to lift.  Let all of this be lifted from you by the mighty carrying capacity of that river whose streams make glad the city of God, the holy habitation of the Most High,[15] that fountain of water springing up to eternal life,[16] the Holy Spirit who produces his fruit within me when I get out of his way and stop making sinful, theological or ecclesiastical excuses.  John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away (αἴρων, another form of αἴρω) the sin of the world!”[17]

Do not avenge yourselves, dear friends, Paul continued in his letter to the Romans, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord.[18]  I want to pause here briefly to highlight how God’s sense of justice may differ from our own (Revelation 16:4-7 NET):

Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood.  Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!”  Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!”

Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.  Do not be overcome by evil, but overcome evil with good.[19]  The good with which we overcome evil is ἀγαθῷ (a form of ἀγαθός) in Greek.  According to Jesus, No one is good (ἀγαθὸς) except God alone.[20]  The good with which we overcome evil is God alone: for by grace ye are having been saved, through faith, and this not of you—of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good (ἀγαθοῖς, another form of ἀγαθός) works, which God did before prepare, that in them we may walk (περιπατήσωμεν, a form of περιπατέω).[21]  In the Spirit walk (περιπατεῖτε, another form of περιπατέω) ye, and the desire of the flesh ye may not complete.[22]

[1] Romans 12:17 (NET)

[2] Romans 13:10 (NET)

[3] Matthew 5:14-16 (NET)

[4] John 10:31-33 (NET)

[5] See: Matthew 9:1-8 (NET)

[6] John 7:46b (NET)

[7] 1 Timothy 5:24, 25 (NET)

[8] Romans 12:18 (NET)

[9] Mark 9:50 (NET)

[10] 2 Corithians 13:11b (NET)

[11] 1 Thessalonians 5:13b (NET)

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

[13] Galatians 5:23b (NET)

[14] Ephesians 4:31, 32 (YLT)

[15] Psalm 46:4 (ESV)

[16] John 4:14b (NET)

[17] John 1:29 (NET)

[18] Romans 12:19 (NET)

[19] Romans 12:20, 21 (NET) Table

[20] Mark 10:18b (NET)

[21] Ephesians 2:8-10 (YLT)

[22] Galatians 5:16 (YLT)

Prayer

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Twice in the New Testament Jesus told us what to say when we pray: So pray this way[1] (οὕτως οὖν προσεύχεσθε ὑμεῖς; literally, “in this manner then pray you”) and When you pray, say[2] (ὅταν προσεύχησθε λέγετε).  I compared them this morning thinking about the rationale for removing For yours is the kingdom and the power and the glory forever, amen[3] from Matthew 6:13 in the NET and other translations.

Matthew (NET) Greek Text Luke (NET) Greek Text
When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard [Table].  Do not be like them, for your Father knows what you need before you ask him.  So pray this way:

Matthew 6:7-9a (NET)

 Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται.  μὴ οὖν ὁμοιωθῆτε αὐτοῖς· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.  οὕτως οὖν προσεύχεσθε ὑμεῖς·

Matthew 6:7-9a

 Now Jesus was praying in a certain place. When he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.”  So he said to them, “When you pray, say:

Luke 11:1, 2a (NET)

 Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπεν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν· κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ.  εἶπεν δὲ αὐτοῖς· ὅταν προσεύχησθε λέγετε·

Luke 11:1, 2a

The wording here (especially in Greek) persuaded me that I was dealing with two different instances of instruction, not just one teaching recalled two different ways.  In the sermon on the mount recorded by Matthew Jesus, unbidden, taught his listeners how to pray in distinction to how Gentiles (ἐθνικοί, a form of ἐθνικός) prayed.  On another occasion recorded by Luke a disciple asked Jesus to teach them to pray just as (καθὼς) John the Baptist taught his disciples to pray.  And I assume that means John the Baptist taught his disciples how to pray, not that Jesus’ disciple wanted to learn the words that John taught his disciples to pray from Jesus.

Matthew (NET) Greek Text Luke (NET) Greek Text
Our Father in heaven, may your name be honored, may your kingdom come,

Matthew 6:9b, 10a (NET)

 Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομα σου·  ἐλθέτω ἡ βασιλεία σου·

Matthew 6:9b, 10a

 Father, may your name be honored; may your kingdom come.

Luke 11:2b (NET)

 Πάτερ, ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·

Luke 11:2b

May your name be honored;may your kingdom come (ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·)—is identical in both Gospel accounts in Greek.  The difference is Our Father in heaven (Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς) recorded by Matthew and Father (Πάτερ) recorded by Luke.  I don’t assume that Jesus told the larger congregation on the mount to pray to Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς and then turned around and informed the more intimate group of his disciples to pray each to his own biological Πάτερ.  Rather, I assume that Jesus expected the intimate group of his disciples to understand Πάτερ as Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.

Matthew (NET) Greek Text Luke (NET) Greek Text
may your will be done on earth as it is in heaven.

Matthew 6:10b (NET) Table

 γενηθήτω τὸ θέλημα σου,ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·

Matthew 6:10b

Here Matthew recorded something—may your will be done on earth as it is in heaven—that Luke did not.  I don’t assume that Luke was so opposed to God’s will being done on earth as it is in heaven that he discarded it from the text.  Nor do I assume that Matthew made it up.  Rather, I assume again that Jesus expected the intimate group of his disciples to understand the coming of the kingdom of God as God’s will being done on earth as it is in heaven.

Matthew (NET) Greek Text Luke (NET) Greek Text
Give us today our daily bread,

Matthew 6:11 (NET)

 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·

Matthew 6:11

 Give us each day our daily bread,

Luke 11:3 (NET)

 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸκαθ᾿ ἡμέραν·

Luke 11:3

Here, what is being given—τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον—is identical (“our bread sufficient for the coming” in classical Greek[4]).  I assume Jesus means the bread of life,[5] that portion of Christ who lives in me,[6] the fruit of the Spirit,[7] the credited righteousness of God,[8] sufficient as far as it depends on me to do the will of God on earth as it is done in heaven to bring forth the kingdom of God to honor his name.  And though I used myself as an example—“as far as it depends on me”—the prayer He taught us to pray is not for me alone, but for all who call or have called or will call on our Father in heaven.

The differences—δὸς ἡμῖν σήμερον, and δίδου ἡμῖν τὸ καθ᾿ ἡμέραν—seem inconsequential.  The Greek words δὸς and δίδου are different forms of δίδωμι, to give.  The Greek σήμερον means today, this day; καθ᾿ (a form of κατά) is defined: “1) down from, through out 2) according to, toward, along,” and was translated each, while ἡμέραν (a form of ἡμέρα) means day.  If any difference is worth mentioning it is simply that Jesus counseled the intimate group of his disciples to expect this gift of righteousness each day, every day, all day.

Matthew (NET) Greek Text Luke (NET) Greek Text
and forgive us our debts,

Matthew 6:12a (NET)

 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν,

Matthew 6:12a

 and forgive us our sins,

Luke 11:4a (NET)

 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,

Luke 11:4a

In Matthew’s Gospel account Jesus spoke euphemistically of ὀφειλήματα (a form of ὀφείλημα, debts), but with the more intimate group of his disciples He said ἁμαρτίας (a form of ἁμαρτία, sins).  But after the prayer He taught in Matthew’s Gospel account, Jesus said, For if you forgive others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive you.  But if you do not forgive others, your Father will not forgive you your sins (παραπτώματα).[9]  I’ve written elsewhere about the interchangeability of παράπτωμα with ἁμαρτία.  And I think this difference becomes clearer in the comparison of the next statement.

Matthew (NET) Greek Text Luke (NET) Greek Text
as we ourselves have forgiven our debtors.

Matthew 6:12b (NET)

 ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·

Matthew 6:12b

 for we also forgive everyone who sins against us.

Luke 11:4b (NET)

 καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν·

Luke 11:4b

Here, in Mathew’s Gospel account Jesus continued with the euphemistic ὀφειλέταις (a form of ὀφειλέτης) ἡμῶν (our debtors).  Though the NET translators chose everyone who sins against us for παντὶ ὀφείλοντι ἡμῖν in Luke’s Gospel account, ὀφείλοντι is a form of ὀφείλω (to owe).  We don’t actually stand in relation to others like God with a law that they might sin against; “for we also forgive everyone who is indebted to us” is probably a better translation.  And the more positive for we also forgive makes sense since Jesus did not go on to elaborate—For if you forgive others their sins, your heavenly Father will also forgive you.  But if you do not forgive others, your Father will not forgive you your sins—when teaching the intimate group of his disciples.

Matthew (NET) Greek Text Luke (NET) Greek Text
And do not lead us into temptation,

Matthew 6:13a (NET)

 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,

Matthew 6:13a

 And do not lead us into temptation.”

Luke 11:4c (NET)

 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.

Luke 11:4c
but deliver us from the evil one.

Matthew 6:13b (NET)

 ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.

Matthew 6:13b

Here, I don’t assume that Luke was partial to evil and rejected being delivered from it.  Neither do I assume that Mathew was so prone to evil he added it to Jesus’ teaching.  I assume again that Jesus expected the intimate group of his disciples to understand that the leading not into temptation (KJV) is deliverance from evil.  I’ve written elsewhere how I am not fond of limiting τοῦ πονηροῦ to the evil one.  In this case it is because I am so prone to evil that I long to be delivered from it in all its forms.

When I come to ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοῦς αἰῶνας ἀμήν (“because yours is the kingdom and the power and the glory forever, amen”) what am I to assume?  The note in the NET reads:

Most mss (L W Θ 0233 Ë13 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 Ë1 pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

So, in other words some scribe got hyper-religious one day and decided to make Jesus’ words more holy by adding David’s words to them.  As scenarios go, it’s a possible scenario, probably worth a footnote.  But is it a good enough scenario to stand before God and say, “Oh, yeah, we threw those words right out of the Bible because of this scenario we imagined”?

Here is David’s prayer (1 Chronicles 29:10-19 NET):

David praised the Lord before the entire assembly:

“O Lord God of our father Israel, you deserve praise forevermore!  O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth!  You have dominion and exalt yourself as the ruler of all.  You are the source of wealth and honor; you rule over all.  You possess strength and might to magnify and give strength to all.  Now, our God, we give thanks to you and praise your majestic name!

“But who am I and who are my people, that we should be in a position to contribute this much?  Indeed, everything comes from you, and we have simply given back to you what is yours.  For we are resident foreigners and nomads in your presence, like all our ancestors; our days are like a shadow on the earth, without security.  O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you.  I know, my God, that you examine thoughts and are pleased with integrity.  With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you.  O Lord God of our ancestors Abraham, Isaac, and Israel, maintain the motives of your people and keep them devoted to you.  Make my son Solomon willing to obey your commands, rules, and regulations, and to complete building the palace for which I have made preparations.”

No doubt at all that David’s prayer was in the same Spirit as Jesus’ teaching on prayer:  For Yours is the kingdom and the power and the glory forever. Amen.  It is consistent with other teachings:  Why do you call me good?  No one is good except God alone.[10]  “Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’?  Won’t the master instead say to him, ‘Get my dinner ready, and make yourself ready to serve me while I eat and drink.  Then you may eat and drink’?  He won’t thank the slave because he did what he was told, will he?  So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”[11]

The word translated undeserving of special praise is ἀχρεῖοι (a form of ἀχρεῖος).  The note in the NET reads: “Some translations describe the slaves as ‘worthless’ (NRSV) or ‘unworthy’ (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation ‘we have only done what was our duty’).”  But they did translate ἀχρεῖον (another form of ἀχρεῖος) worthless in “The Parable of the Talents.”

The worthless slave was given a talent, equivalent to 6,000 denarii according to a footnote.  In Matthew 20:2 day laborers agreed to work a day in the field for a denarius.  If I assume a six day work week there are 312 working days in a year, and so 6,000 divided by 312 equals 19.23 years, almost 19 years and three months of a day laborers pay.

The worthless slave did no business with his master’s money, nor did he invest it with others who might have done so.  I was afraid, he said, and I went and hid your talent in the ground.  See, you have what is yours.[12]  So he was fired, as any of us might fire a worthless employee.  But when we have done everything [we] were commanded to do, why should we still consider ourselves worthless slaves?

I think it is because everything we have done has been done in God,[13] for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.[14]  As David prayed, who am I and who are my people, that we should be in a position to contribute this much?  Indeed, everything comes from you, and we have simply given back to you what is yours.[15]  God has granted us our daily bread of life, because the kingdom and the power and the glory belong to Him forever.  Amen.

And I will do well to be reminded of that daily, as long as it is called today.[16]

 

[1] Matthew 6:9a (NET)

[2] Luke 11:2a (NET)

[3] Matthew 6:13b (NET)

[4] http://www.perseus.tufts.edu/hopper/morph?l=epiousion&la=greek

[5] John 6:35, 48-51 (NET)

[6] Galatians 2:20 (NET)

[7] Galatians 5:16-18, 22, 23 (NET)

[8] Romans 4 (NET)

[9] Matthew 6:14, 15 (NET)

[10] Mark 10:18; Luke 18:19 (NET)

[11] Luke 17:7-10 (NET)

[12] Matthew 25:25 (NET)

[13] John 3:21 (NET)

[14] Philippians 2:13 (NET)

[15] 1 Chronicles 29:14 (NET)

[16] Hebrews 3:13 (NET)

Cult Prostitutes

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In another essay[1] I wrote, “This form of religious worship [idolatrous worship (including its drunken sexual practices)] was still practiced openly in Corinth.”  But I failed to footnote it.  Though the idea was new to my conservative upbringing,[2] I thought I was dealing with a reputable Bible encyclopedia and that this statement was common knowledge to those in the know.  I was beginning to suspect that limiting the practice to Corinth and Athens was possibly, or probably, underestimating the scope of the things they [the sons of disobedience (ἀπειθείας, a form of ἀπείθεια[3]] do in secret, things that are shameful even to mention.[4]  Paul encouraged the believers in Ephesus not to participate in these unfruitful deeds of darkness, but rather expose (ἐλέγχετε, a form of ἐλέγχω) them,[5] regardless how shameful they were to mention.  But all things being exposed (ἐλεγχόμενα, another form of ἐλέγχω) by the light are made evident (φανεροῦται, a form of φανερόω).[6]

Now I can’t find the encyclopedia I was referencing online.  All my Google search finds is an argument between various factions whether or not such practices continued into the Roman period.  Part of the argument is technical, whether the men and women who practiced this form of worship should be called prostitutes.  In “Sacred Prostitutes” Johanna H. Stuckey[7] wrote:[8]

“Tragically,” says one contemporary scholar, “scholarship suffered from scholars being unable to imagine any cultic role for women in antiquity that did not involve sexual intercourse” (Gruber 1986:138). However, recent scholars are fast setting the record straight. Even if ancient priestesses were involved in ritual sex, even if they received offerings for their temples, they were not prostitutes but devotees worshipping their deity.

Kimberly Suzann Latta in an essay, “Rough Day with Margaret leads to Ephesus and the Myth of Temple Prostitution and the Anxiety of Some Really Scary Christian Men (and Women),”[9] began with this technical argument but quickly expanded its context: “Wide-spread, bald rumors about temple prostitution at Ephesus (for which there is no evidence!) on [a] Christian talk-show are another totally obvious example of the rewriting–Pierre Bourdieu calls [it] ‘dehistoricization’–of history by men in order to make women look bad.  Worse yet, it’s another example of the way that group that got control of the early Christian movement demonized members of different religious groups by denouncing them as debauched indulgers of carnal sex for money. You’ve heard this before:

They were so evil then, and we are so evil now, brothers and sisters.  We have to remember that we are sinners, that we were born in sin and dwell in sin except that Christ our Lord save us and cleanse us.  And once we humbly admit to our Lord and Master that we are humbly sorry for the sorry state of our souls, and begging for His help to correct ourselves, and overcome our weaknesses, then, and only then, and only with much continual scrutiny and soul-searching, and constant vigilance, we may be, MAYBE, saved.

This is the Protestant mindset.  I know it intimately.  I was born into it and I love it although I have spent my entire life trying to unwind myself from it.”

Ms. Latta’s final conclusion was, “We are not evil.  If there is a God, and if that God is good, and that God created us, then we must also be good, like everything that would come from an all-good God.  You could say that what has happened is not the fault of God–if you believed in one, and I don’t–but rather the fault of the human beings who invented these stories, these paradigms for understanding the world, and who have gotten trapped, like the limed thrush, in their own shit.”

In other words, no knowledge of God may be found in the Bible, only human “paradigms for understanding the world.”  Below I’ve contrasted Ms. Latta’s paradigm to those of Paul, David, Isaiah and Jesus.

Kimberly Suzann Latta Paul the Apostle of Jesus Christ David the man after God’s own heart
We are not evil. There is no one righteous, not even one, there is no one who understands, there is no one who seeks God.  All have turned away, together they have become worthless; there is no one who shows kindness, not even one.

Romans 3:10-12 (NET)

 Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right.  The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.  Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one!

Psalm 14:1-3 (NET)
If there is a God… Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.

Romans 3:13 (NET)

 For they do not speak the truth, their stomachs are like the place of destruction, their throats like an open grave, their tongues like a steep slope leading into it [Table].  Condemn them, O God!  May their own schemes be their downfall!  Drive them away because of their many acts of insurrection, for they have rebelled against you.

Psalm 5:9, 10 (NET)[10]
…and if that God is good… Their mouths are full of cursing and bitterness.

Romans 3:14 (NET)

 The wicked man is so arrogant he always thinks,“God won’t hold me accountable; he doesn’t care.”  He is secure at all times.  He has no regard for your commands; he disdains all his enemies.  He says to himself, “I will never be upended, because I experience no calamity.”  His mouth is full of curses and deceptive, harmful words; his tongue injures and destroys [Table].

Psalm 10:4-7 (NET)
Kimberly Suzann Latta Paul the Apostle of Jesus Christ Isaiah the prophet
…and that God created us… (if you believed in one, and I don’t) Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.

Romans 3:15-17 (NET)

 Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you.  But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers.  For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words.  No one is concerned about justice; no one sets forth his case truthfully.  They depend on false words and tell lies; they conceive of oppression and give birth to sin.  They hatch the eggs of a poisonous snake and spin a spider’s web.  Whoever eats their eggs will die, a poisonous snake is hatched.  Their webs cannot be used for clothing; they cannot cover themselves with what they make.  Their deeds are sinful; they commit violent crimes.  They are eager to do evil, quick to shed innocent blood.  Their thoughts are sinful; they crush and destroy [Table].  They are unfamiliar with peace; their deeds are unjust. They use deceitful methods, and whoever deals with them is unfamiliar with peace [Table].

Isaiah 59:1-8 (NET)
Kimberly Suzann Latta Paul the Apostle of Jesus Christ David the man after God’s own heart
…then we must also be good… There is no fear of God before their eyes.

Romans 3:18 (NET)

 An evil man is rebellious to the core; he does not fear God [Table], for he is too proud to recognize and give up his sin.  The words he speaks are sinful and deceitful; he does not care about doing what is wise and right.  He plans ways to sin while he lies in bed; he is committed to a sinful lifestyle; he does not reject what is evil.

Psalm 36:1-4 (NET)
Kimberly Suzann Latta Someone seeking eternal life Jesus, the Christ (Messiah), the Son of God
…like everything that would come from an all-good God. Now as Jesus was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?”

Mark 10:17 (NET)

 Jesus said to him, “Why do you call me good?  No one is good except God alone.”

Mark 10:18 (NET)

To bolster her argument Ms. Latta quoted “S. M. Baugh, associate professor of New Testament at Westminster Theological Seminary” (who was quoting Karel van der Toorn in the Anchor Bible Dictionary):

…the current view [of cult prostitution] rests on unwarranted assumptions, doubtful anthropological premises, and very little evidence.[11]

In Cult Prostitution In New Testament Ephesus: A Reappraisal Mr. Baugh began technically enough: “cult prostitution…can be defined narrowly as union with a prostitute (whether with a female or a male makes no difference) for exchange of money or goods, which was sanctioned by the wardens of a deity whether in temple precincts or elsewhere as a sacred act of worship….More generally, cult prostitution could simply refer to acts of prostitution where the money or goods received went to a temple and to its administrators. In this latter case, the prostitutes would be slaves owned by the temple.”

He was careful at first to limit his discussion to this technical definition:

Let it be underlined that we are not here discussing erotic symbolism or even possible sexual acts connected to mystery religions or fertility cults. “There is no doubt,” says Walter Burkert, “that sexuality was prominent in mysteries.” Burkert goes on to explain, however, that the rituals were probably only symbolic rather than actual sexual acts. And either way, this is not cult prostitution in either of the two senses defined above.

But after presenting his “more humble goal,” source evidence for one goddess in one city, he concluded more expansively: “Despite the received opinion to the contrary, I do not believe that cult prostitution was practiced in Greek (and Roman) regions of the NT era…. A priestess of Artemis compares better with a Rose Bowl queen or with Miss Teen America than with a cult prostitute. Indeed, there are some hints in the literature (e.g. Xenophon of Ephesus) that the girl-priestesses may have been chosen because they best resembled the chaste maiden-goddess.”

I will suggest that the most likely place to find the documentary evidence Mr. Baugh requires would have been in the books of magic burned in Ephesus (Acts 19:18-20 NET):

Many of those who had believed came forward, confessing and making their deeds known.  Large numbers of those who had practiced magic collected their books and burned them up in the presence of everyone.  When the value of the books was added up, it was found to total fifty thousand silver coins.  In this way the word of the Lord continued to grow in power and to prevail.

I don’t think I’m on shaky historical ground to suggest that when the Spirit of God did not move people to burn their own books of magic others stepped in to do it for them.  But Mr. Baugh made the point of his argument crystal clear in his final paragraph:

Hopefully Ephesian cult prostitutes will soon disappear from our literature and from our pulpits, for these chimera exist only in the minds of people today, not in the past. This is particularly desirable, since the issue has moved beyond the realm of purely historical accuracy into that of ecclesiastical controversies over women’s ordination; indeed, the false notion of Ephesian cult prostitutes is a central prop for a radical reinterpretation of 1 Tim 2:9–15…

Mr. Baugh dismissed the idea that cult prostitutes practiced in Greek and Roman regions of the New Testament era in opposition to those who used that idea to promote women’s ordination.  And now as I search the internet the primary supporters of “received opinion,” “widely held that cult prostitution in connection with fertility rites was commonly practiced throughout the NT world,”[12] are antinomians[13] or homosexuals.[14]  This is why I don’t like arguments.  I’m not interested in circling the wagons with the conservative straight men any more than I am interested in assaulting them with antinomians, gays and women.  I have this naïve belief that Jesus intends for us who believe to be one as He and his Father are one (John 17:11 NET [Table]):

I am no longer in the world, but they are in the world, and I am coming to you.  Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one.

I’m assuming this is not yet that oneness.  But I don’t know any way to proceed apart from the path the Holy Spirit leads me.  Perhaps I am an oversexed sinner[15] who sees sex in everything I read, and create chimera in my mind.  But I’ll continue as if these chimera have some actual existence in the past as recorded in the Bible, possibly even in the New Testament era, while I am mindful of the possibility that I might just be a sinner attempting to justify myself with chimera.

Back to What is Sexual Immorality?

[1] What is Sexual Immorality?

[2] Antichrist, Part 5

[3] Ephesians 5:6 (NET)

[4] Ephesians 5:12 (NET)

[5] Ephesians 5:11 (NET)

[6] Ephesians 5:13 (NET)

[7] http://www.matrifocus.com/Bios/bio-johanna.htm

[8] http://www.matrifocus.com/SAM05/spotlight.htm

[9] http://lefthandofeminism.wordpress.com/category/ephesustemple-prostitution/

[10] See also Psalm 140

[11] http://lefthandofeminism.wordpress.com/category/ephesustemple-prostitution/

[12] http://www.biblicalstudies.org.uk/article_ephesus_baugh.html

[13] http://www.libchrist.com/bible/fornication.html Though I was familiar with “The Sacred Fire, the story of sex in religion” by B.Z. Goldberg since college, I hadn’t thought of it in terms of the New Testament until challenged by this website.

[14] http://www.gaychristian101.com/Shrine-Prostitutes.html

[15] Antichrist, Part 5

Twilight Revisited

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My daughter and I saw “Breaking Dawn, Part 2” the other day, the final movie of the Twilight saga.  The heroine Bella (Kristen Stewart) died at the end of Part 1 and was reborn in Part 2 as a beautiful, powerful vampire.  Bella was warned that her lust for human blood would be insatiable.  As Edward (Robert Pattinson) helped her to hunt her first deer, Bella caught the scent of a lone rock climber who had slipped and cut himself.  She streaked off after him with Edward in hot pursuit.  But just as suddenly some mysterious control possessed her and reminded her who she was and aspired to be.  She left the rock climber and returned to stalk the deer.  Then in mid-leap she altered her course and brought down the mountain lion preying on her deer instead.

Breaking Dawn, Part 2 is a story of the magical gifts possessed by vampires and how they used them to help and protect their friends and loved ones.  It was impossible for me not to recall the writings of Paul (1 Corinthians 12:1, 4-11 NET):

With regard to spiritual gifts, brothers and sisters, I do not want you to be uninformed…Now there are different gifts, but the same Spirit.  And there are different ministries, but the same Lord.  And there are different results, but1 the same God who produces all of them in everyone.  To each person the manifestation of the Spirit is given for the benefit of all.  For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another2 faith by the same Spirit, and to another gifts of healing by the one3 Spirit, to another performance of miracles, to another prophecy, and to another discernment of spirits, to another4 different kinds of tongues, and to another the interpretation of tongues.  It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

Eventually the three main protagonists—Bella, Edward and Jacob (Taylor Lautner)—were saved by Edward’s sister Alice (Ashley Greene) who used her gift not only to benefit her friends and family but their enemies as well.  It was a more satisfying ending to the tale than I had expected.  My daughter and I had no heavy spiritual conversation after the movie.  We simply enjoyed our brief time together.  She could see as well as I that it was about love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (ἐγκράτεια) [Table].5  I have gone on and on about the fruit of the Spirit since she was six, even if I haven’t always lived up to it in front of her.

I hope she understands that those times I was led by the flesh rather than God’s Spirit were proof that the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control that flows from his Spirit are not magical powers I possess in and of myself.  As Paul wrote, we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us.6  In the real world goodness requires a real source.  Why do you call me good? Jesus asked.  No one is good except God alone.7  Goodness doesn’t arise spontaneously out of evil, except in fantasy tales like the Twilight movies.

 

Addendum: October 28, 2024
Tables comparing 1 Corinthians 12:6 and 12:9, 10 in the KJV and NET follow.

1 Corinthians 12:6 (NET)

1 Corinthians 12:6 (KJV)
And there are different results, but the same God who produces all of them in everyone. And there are diversities of operations, but it is the same God which worketh all in all.

1 Corinthians 12:6 (NET Parallel Greek)

1 Corinthians 12:6 (Stephanus Textus Receptus)

1 Corinthians 12:6 (Byzantine Majority Text)
καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ |δὲ| αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν και διαιρεσεις ενεργηματων εισιν ο δε αυτος εστιν θεος ο ενεργων τα παντα εν πασιν και διαιρεσεις ενεργηματων εισιν ο δε αυτος εστιν θεος ο ενεργων τα παντα εν πασιν

1 Corinthians 12:9, 10 (NET)

1 Corinthians 12:9, 10 (KJV)
to another faith by the same Spirit, and to another gifts of healing by the one Spirit, To another faith by the same Spirit; to another the gifts of healing by the same Spirit;

1 Corinthians 12:9 (NET Parallel Greek)

1 Corinthians 12:9 (Stephanus Textus Receptus)

1 Corinthians 12:9 (Byzantine Majority Text)
ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι ετερω δε πιστις εν τω αυτω πνευματι αλλω δε χαρισματα ιαματων εν τω αυτω πνευματι ετερω δε πιστις εν τω αυτω πνευματι αλλω δε χαρισματα ιαματων εν τω αυτω πνευματι
to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:

1 Corinthians 12:10 (NET Parallel Greek)

1 Corinthians 12:10 (Stephanus Textus Receptus)

1 Corinthians 12:10 (Byzantine Majority Text)
ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν αλλω δε ενεργηματα δυναμεων αλλω δε προφητεια αλλω δε διακρισεις πνευματων ετερω δε γενη γλωσσων αλλω δε ερμηνεια γλωσσων αλλω δε ενεργηματα δυναμεων αλλω δε προφητεια αλλω δε διακρισεις πνευματων ετερω δε γενη γλωσσων αλλω δε ερμηνεια γλωσσων

Fear – Genesis, Part 1

1 The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: it is) here. The NET parallel Greek text and NA28 did not.

2 The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

3 The NET parallel Greek text and NA28 had ἑνὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: same).

4 The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

6 2 Corinthians 4:7 (NET)

7 Mark 10:18 (NET)