Tag Archives: Matthew 6:11

Funeral, Part 3

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A friend asked for the transcript of the prayer I prayed at my mother’s funeral.  I should apologize to my sister.  She asked for the same thing many months ago and I never got around to it.  So, finally, here it is.

It is a prayer that Jesus has taught, and continues to teach, me.  I pray it back to Him every day.  It alludes to, paraphrases or quotes from various Scriptures.  It changes from time to time as He teaches me more.

After I prayed it at Mom’s funeral a man commented on it and invited me to his church.  His church has become my church.  This version is slightly altered from the prayer I prayed at the funeral because the Pastor has been teaching Matthew 6:9-15 for the past three weeks.

Our Father in heaven, may your name be honored[1] as holy by me, by all who believe and by all.  [M]ay your kingdom come, may your will be done on earth as it is in heaven[2] in and through me, in and through all who believe and in and through all.  Give us this day our daily bread.[3]  [F]orgive us our debts, as we…have forgiven our debtors.[4]  Lead us not into temptation,[5] but deliver us from the evil…[6]  For…the kingdom and the power and the glory [are Yours] forever.[7]

My persistent prayer for justice[8] is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.[9]  And You have consigned all to disobedience, [so] that [You] may have mercy on all.[10]

Grant us according to the wealth of [your] glory…to be strengthened with power [by the Holy] Spirit in the inner person,[11] that Christ [dwells] in [our] hearts through faith, [that we being] rooted and grounded in love,[12] comprehend with all the saints[13] the height, the depth, the length, the breadth, and…know the love of Christ that surpasses knowledge…that [we] will be filled up to all the fullness of God.[14]

Thank you for this eternal life.

Thank you for people.  I pray for all people, especially those in authority, from the least to the greatest across every field of human endeavor all over the world, that we lead quiet, peaceful lives with all dignity and godliness.[15]  I ask that we know by faith[16] your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[17] [Table] springing up within us to eternal life from your Holy Spirit.[18]

I ask on behalf of those who have not yet received[19] you, or have wandered off,[20] please open the eyes blinded[21] by the prince of the power of the air.[22]  Please send laborers into your harvest.[23]  Thank you for those who are already there.  Please convince,[24] convict,[25] prove the world wrong concerning sin, righteousness and judgment.[26]  Please return, Lord Jesus.[27]

I am believing you.  Thank you.  Please continue to help my unbelief.[28]  Thank you.

 

[1] Matthew 6:9b (NET)

[2] Matthew 6:10 (NET) Table

[3] Matthew 6:11 (KJV)

[4] Matthew 6:12 (NET) Table

[5] Matthew 6:13a (ESV)

[6] Matthew 6:13b (NET) Table

[7] Matthew 6:13c (NKJV) The Stephanus Textus Receptus and Byzantine Majority Text had οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην (KJV: For thine is the kingdom, and the power, and the glory, for ever.  Amen.) here.  The NET parallel Greek text and NA28 did not.

[8] Luke 18:1-8

[9] Romans 9:16 (NET) Table

[10] Romans 11:32 (ESV)

[11] Ephesians 3:16 (NET) Table

[12] Ephesians 3:17 (NET)

[13] Ephesians 3:18b (NET) Table

[14] Ephesians 3:19 (NET)

[15] 1 Timothy 2:1-6

[16] Hebrews 11

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

[18] John 4:14

[19] John 1:12, 13

[20] 1 Timothy 6:10, 20-21

[21] 2 Corinthians 4:3, 4

[22] Ephesians 2:1-3

[23] Matthew 9:37, 38

[24] John 16:7, 8 (Douay-Rheims)

[25] John 16:7, 8 (ESV)

[26] John 16:8 (NET)

[27] Revelation 22:20

[28] Mark 9:14-24

Romans, Part 57

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In this essay I’m 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.  Matthew and Mark end this thread of their narratives focused on people who did not eat from the five loaves and two fish.

Matthew

Mark
After they had crossed over, they came to land at Gennesaret.  When the people there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.  They begged him if they could only touch the edge of his cloak, and all who touched it were healed.

Matthew 14:34-36 (NET)

 After they had crossed over, they came to land at Gennesaret and anchored there.  As they got out of the boat, people immediately recognized Jesus.  They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be.  And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if they could just touch the edge of his cloak, and all who touched it were healed.

Mark 6:53-56 (NET)

John grappled with the more distressing story of many who did eat from the five loaves and two fish (John 6:22-24 NET).

The next day the crowd that remained on the other side of the lake realized that only one small boat had been there, and that Jesus had not boarded it with his disciples, but that his disciples had gone away alone.  But some boats from Tiberias came to shore near the place where they had eaten the bread after the Lord had given thanks.  So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats and came to Capernaum looking for Jesus.

When they found him on the other side of the lake, they said to him, “Rabbi, when did you get here?”[3]

Jesus didn’t answer their question.  Instead He said to those who were part of the crowd… following him because they were observing the miraculous signs he was performing on the sick,[4] who saw the miraculous sign that Jesus performed, [and] began to say to one another, “This is certainly the Prophet who is to come into the world,”[5] who were going to come and seize him by force to make him king:[6] I tell you the solemn truth, you are looking for me not because you saw miraculous signs (σημεῖα, a form of σημεῖον), but because you ate all the loaves of bread you wanted.[7]

They didn’t argue with Him about it.  In fact, they said something a bit later that confirms his assessment of their motives.[8]  And I’m reminded of Mark’s Gospel narrative, they did not understand about the loaves, but their hearts were hardened.[9]  Who and what did they believe instead of Jesus?

I’ll hazard a guess that they were afraid (ἐφοβοῦντο, a form of φοβέω) of the Jewish (Ἰουδαίους, a form of Ἰουδαῖος) religious leaders.  For the Jewish leaders (Ἰουδαῖοι, another form of Ἰουδαῖος) had already agreed that anyone who confessed Jesus to be the Christ would be put out of the synagogue.[10]  We are disciples of Moses, the Ἰουδαῖοι said.  We know that God has spoken to Moses!  We do not know where this man comes from![11]

Jesus didn’t walk into anyone’s place of employment, interrupt him and say, Do not work for the food that disappears.  Instead, He said it to those who had spent their time, their effort and their money to follow Him not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted: Do not work for the food that disappears, but for the food that remains to eternal life – the food which the Son of Man will give to you.  For God the Father has put his seal of approval on him.[12]

I played the organ, and sometimes the piano, at a downtown mission the summer after I got my driver’s license.  The man who ran the mission was a nice enough guy in everyday life but an angry[13] preacher.  I felt sorry for the homeless men, sometimes a few women, sitting through that angry tirade everyday for the free meal that followed.  But as I look at it in this light, maybe they got what they paid for, indigestion.

Those who followed Jesus not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted seemed to grasp his meaning when He told them to work… for the food that remains to eternal life.

What must we do to accomplish the deeds God requires?[14] they asked.

This is the deed God requires, Jesus answered, to believe in the one whom he sent.[15]

They understood that Jesus claimed to be the one God sent: Then what miraculous sign will you perform, so that we may see it and believe you?  What will you do?[16]  Here they unmasked themselves, for they already had a sign in mind.  Our ancestors ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’[17]  In other words, give us more free food and we’ll believe you.

I’m going to hazard another guess that what they really wanted wasn’t free food.  What they really wanted was confirmation of their own goodness and acceptability in God’s sight (Deuteronomy 28:12, 13 NET):

The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; you will lend to many nations but you will not borrow from any.  The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his commandments which I am urging you today to be careful to do.

Let me put this back in perspicuous form:  If you obey his commandments, the Lord will make you the head and not the tail.  If you obey his commandments, you will always end up at the top and not at the bottom.  Those who followed Jesus not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted didn’t feel like they were the head, at the top, under Roman rule.  It was a jarring, glaring, living example of denying the consequent, modus tollens, a deductively valid argument that they were not obeying the Lord’s commandments.  And it wasn’t from a lack of trying.  That needs to be clearly understood.

The Jewish Encyclopedia online defines Zealots (Hebrew, Ḳanna’im) as follows: “Zealous defenders of the Law and of the national life of the Jewish people; name of a party opposing with relentless rigor any attempt to bring Judea under the dominion of idolatrous Rome, and especially of the aggressive and fanatical war party from the time of Herod until the fall of Jerusalem and Masada. The members of this party bore also the name Sicarii, from their custom of going about with daggers (‘sicæ’) hidden beneath their cloaks, with which they would stab any one found committing a sacrilegious act or anything provoking anti-Jewish feeling.”[18]

“This unfailing ‘zeal for the Law’ became the standard of piety in the days of the Maccabean struggle against the Hellenizers. Thus it is asserted that when Mattathias slew the Jew whom he saw sacrificing to an idol, ‘he dealt zealously for the law of God, as did Phinehas[19] unto Zimri the son of Salu’; and Mattathias’ claim of descent from Phinehas implies that, like the latter, he obtained for his house the covenant of an everlasting priesthood (I Macc. ii. 24, 26, 54).”[20]

“‘Ḳanna’im’ was the name for those zealous for the honor and sanctity of the Law as well as of the sanctuary, and for this reason they at first met with the support and encouragement of the people and of the Pharisaic leaders, particularly those of the rigid school of Shammai.[21] It was only after they had been so carried away by their fanatic zeal as to become wanton destroyers of life and property throughout the land that they were denounced as heretic Galileans (Yad. iv. 8) and ‘murderers’ and that their principles were repudiated by the peace-loving Pharisees.”[22]

Jesus’ disciples were steeped in this milieu.  Lord, is this the time when you are restoring the kingdom to Israel?[23]  This question was foremost in their minds moments before Jesus’ ascension.  And Jesus’ response to his faithful followers was, You are not permitted to know the times or periods that the Father has set by his own authority.  But you will receive power when the Holy Spirit has come upon you…[24]

So Jesus instructed them to wait in Jerusalem for the promised Holy Spirit, the source of the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] that is the fulfillment of the law.[26]  Jesus was focused on the work his Father had sent Him to accomplish (Matthew 5:17-20 NET):

Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill them.  I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.  For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

So how did Jesus respond to those who followed Him not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted?

I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.  For the bread of God (ἄρτος τοῦ θεοῦ) is the one who comes down from heaven and gives life to the world.[27]

Give us today our daily bread (ἄρτον, a form of ἄρτος).[28]  I wouldn’t alter the translation but it’s important to realize that as I pray this I’m asking, Give us today our daily Jesus, the fruit of his Spirit.  Sir (κύριε, a form of κύριος), give us this bread all the time,[29] those who followed Jesus not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted said.

Outwardly, they appeared to be doing right, following Jesus.  They said the right words: Sir (literally, Lord), give us this bread all the time.  The note in the NET reads: “The Greek κύριος (kurios) means both ‘Sir’ and ‘Lord.’ In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (‘sir’).”  And I agree, for when Jesus clearly identified Himself as the ἄρτος τοῦ θεοῦ saying, I am the bread of life (ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς),[30] they began complaining about him.[31]

I am the bread of life.  The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.  But I told you that you have seen me and still do not believe.  Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.  For I have come down from heaven not to do my own will but the will of the one who sent me.  Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day.  For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.[32]

Then the Jews who were hostile to Jesus (Ἰουδαῖοι, a form of Ἰουδαῖος) began complaining about him because he said, “I am the bread that came down from heaven…”[33]  The note in the NET reads: “Grk ‘Then the Jews.’ In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus…Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the ‘crowd’ mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as ‘Rabbi’ (6:25). Likewise, the designation ‘Judeans’ does not fit here because the location is Galilee rather than Judea.”

Yes, I get it.  The Jews who responded to Jesus this way were hostile or hardened.  There were other Jews who were not so hostile, who had heard and learned from the Father.[34]  But I think another important point that John and the Holy Spirit have made here is that it was “Jewishness” that began complaining about him because he said…  It was the religious mind, and the religious mind comes in many flavors, even scientific, even atheist, even Christian flavors.

Romans, Part 58

[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).

[2] Romans 12:11 (NET) Table

[3] John 6:25 (NET)

[4] John 6:2 (NET)

[5] John 6:14 (NET)

[6] John 6:15 (NET)

[7] John 6:26 (NET)

[8] John 6:31 (NET)

[9] Mark 6:52 (NET)

[10] John 9:22 (NET)

[11] John 9:28b, 29 (NET)

[12] John 6:27 (NET)

[13] James 1:20; 3:17, 18 (NET)

[14] John 6:28 (NET)

[15] John 6:29 (NET)

[16] John 6:30 (NET)

[17] John 6:31 (NET)

[18] Kaufmann Kohler,  ZEALOTS, Jewish Encyclopedia

[19] Numbers 25 (NET)

[20] Kaufmann Kohler,  ZEALOTS, Jewish Encyclopedia

[21] An interesting insight on Paul: Paul: At the Feet of Gamaliel?  In my zeal for God I persecuted the church (Philippians 3:6a NET).

[22] Kaufmann Kohler,  ZEALOTS, Jewish Encyclopedia

[23] Acts 1:6 (NET) Table

[24] Acts 1:7, 8a (NET) Table

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

[26] Romans 13:10b (NET)

[27] John 6:32, 33 (NET)

[28] Matthew 6:11 (NET)

[29] John 6:34 (NET)

[30] John 6:35a (NET)

[31] John 6:41a (NET)

[32] John 6:35-40 (NET)

[33] John 6:41 (NET)

[34] John 6:45

My Reasons and My Reason, Part 6

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There is another way I might view the wrath of God…revealed from heaven against [my] ungodliness and unrighteousness,[1] a way more in keeping with my normal method of Bible study—superficially more in keeping with it.  I confess that, Although [I] claimed to be wise, [I] became [a fool] and exchanged the glory of the immortal God for an image resembling mortal human beings…[2]  I am one of them of which Paul wrote: Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves.[3]

The Greek word translated dishonor above is ἀτιμάζεσθαι (a form of ἀτιμάζω).  Jesus told a parable about a man who planted a vineyard and leased it out to tenant farmers (Mark 12:2-5 NET):

At harvest time he sent a slave to the tenants to collect from them his portion of the crop.  But those tenants seized his slave, beat (ἔδειραν, a form of δέρω) him, and sent him away empty-handed.  So he sent another slave to them again.  This one they struck on the head and treated outrageously (ἠτίμασαν, another form of ἀτιμάζω).  He sent another, and that one they killed.  This happened to many others, some of whom were beaten (δέροντες, another form of δέρω), others killed.

They beat (δείραντες, another form of δέρω) this one too, Luke’s Gospel narrative reads, treated him outrageously (ἀτιμάσαντες, another form of ἀτιμάζω), and sent him away empty-handed.[4]  So the word translated dishonor in Romans 1:24 was associated here with a beating.  This association is explicit in Acts.  The highest legal court in Jerusalem summoned the apostles and had them beaten (δείραντες, another form of δέρω).  Then they ordered them not to speak in the name of Jesus and released them.  So they left the council rejoicing because they had been considered worthy to suffer dishonor (ἀτιμασθῆναι, another form of ἀτιμάζω) for the sake of the name.[5]

I’ve considered that my masochism is one of the potential meanings of the wrath of God revealed from heaven.  It is a desire of my heart.  It could be considered impurity.  It isn’t hard to find people online who propose that sexual desire, especially desire the author considers deviant, is demon inspired if not a symptom of demon possession.  But if I plug that interpretation into Paul’s statement—Therefore God gave them over in the desires of their hearts to masochism, to beat their bodies among themselves—I am not convinced or convicted of sin.  I am excited—sexually.  The implication then, if this interpretation were true and I so blindly given over to the desire of my heart, is that I remain under the wrath of God.

Such a conclusion, though disheartening, isn’t rationally problematic if I believe that my salvation is partially, if not largely, predicated upon my desire and effort.  I’ve followed this line of reasoning before, and it led inexorably to my taking charge again of my righteousness without altering my natural responses at all.  If I believe however that it does not depend on human desire or exertion, but on God who shows mercy,[6] this conclusion functions something like a reductio ad absurdum.  It gives me pause to examine the Scriptures in more detail.

Jesus had an interesting exchange with some in the temple courts (John 8:46-49 NET):

Who among you can prove me guilty of any sin?  If I am telling you the truth, why don’t you believe me?  The one who belongs to God listens and responds to God’s words.  You don’t listen and respond, because you don’t belong to God.”

The Judeans replied, “Aren’t we correct in saying that you are a Samaritan (Σαμαρίτης, a form of Σαμαρείτης) and are possessed by a demon?”  Jesus answered, “I am not possessed by a demon, but I honor my Father – and yet you dishonor (ἀτιμάζετε, another form of ἀτιμάζω) me.

Here dishonor (ἀτιμάζετε, another form of ἀτιμάζω) meant name-calling and an accusation that Jesus was possessed by a demon.  Jesus took issue most directly with the latter: I am not possessed by a demon, He said.  As it pertains to impurity then, I have an instance where people with religious minds accused Jesus—for being, doing and speaking the word of God—of being possessed by a demon because they disagreed with Him.  He didn’t comment about being called a “Samaritan” but I think even that is worth some consideration here.

Jesus asked a Samaritan (Σαμαρείας, a form of Σαμάρεια) woman for some water to drink, though that may be difficult to discern in translation: Jesus said to her, “Give me some water to drink.”[7]  Jesus saith unto her, Give me to drink (ASV, KJV).  Jesus says to her, Give me to drink (DNT).  Jesus said to her, “Give me a drink of water” (GWT, TEV).  Jesus said to her, “Give Me a drink” (NKJV, NAB).  Jesus saith to her, ‘Give me to drink’ (YLT).  Where I hear this as a request is in the woman’s response.

So the Samaritan (Σαμαρῖτις, a form of Σαμαρεῖτις) woman said to him, “How can you – a Jew – ask (αἰτεῖς, a form of αἰτέω) me, a Samaritan (Σαμαρίτιδος, another form of Σαμαρεῖτις) woman, for water to drink?”[8]  The Greek word αἰτεῖς might have been translated beg.  Jesus’ actual tone didn’t convey the gruff and imperious command that many English translations of his request imply.  “Will you give me a drink?” (NIV) and “Would you please give me a drink of water?” (CEV) and “Would you give me a drink of water?” (TMSG) and “Please give me a drink,” (ISVNT) are truer to his tone in this particular case despite the fact that the statement was transmuted into a question or please was added to text.

Jesus asked her to give Him some water (MSNT) strayed even further from a word-for-word translation yet also carries the more accurate tone.  Give me to drink (δός μοι πεῖν) is the same basic construction in Greek as Give us today (δὸς ἡμῖν σήμερον) in our plaintive cry for our daily ration of God, the bread of life[9]—Give us today our daily bread[10]—a sinner’s only hope for righteousness.  I don’t think anyone who prays thus with even the slightest understanding thinks it a gruff and imperious command.

Jesus’ request surprised the Samaritan woman.  John, wanting his readers to understand her surprise, added: For Jews use nothing in common with Samaritans;[11] or, For Jews have no dealings with Samaritans.[12]  The note in the NET explains: “The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean.  Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.”  This sounds as if the Jews were prejudiced against the Samaritans.  And, ultimately, I want to assert that they were.  But I need to take the long way around.

The common assumption, if I say that Jews were prejudiced against the Samaritans, is that they misjudged the Samaritans.  But they were fairly accurate in their judgment of Samaritans according to Scripture (2 Kings 17:6a, 24-29, 32, 33 NET).

In the ninth year of Hoshea’s reign, the king of Assyria captured Samaria and deported the people of Israel to Assyria…The king of Assyria brought foreigners from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria in place of the Israelites.  They took possession of Samaria and lived in its cities.  When they first moved in, they did not worship the Lord.  So the Lord sent lions among them and the lions were killing them.  The king of Assyria was told, “The nations whom you deported and settled in the cities of Samaria do not know the requirements of the God of the land, so he has sent lions among them.  They are killing the people because they do not know the requirements of the God of the land.”  So the king of Assyria ordered, “Take back one of the priests whom you deported from there.  He must settle there and teach them the requirements of the God of the land.”  So one of the priests whom they had deported from Samaria went back and settled in Bethel.  He taught them how to worship the Lord.

But each of these nations made its own gods and put them in the shrines on the high places that the people of Samaria had made.  Each nation did this in the cities where they lived….At the same time they worshiped the Lord.  They appointed some of their own people to serve as priests in the shrines on the high places.  They were worshiping the Lord and at the same time serving their own gods in accordance with the practices of the nations from which they had been deported.

You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below [Table], the Lord commanded Israel.  You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God…[Table][13]  The Jews’ judgment qualifies as prejudice, I think, because they misjudged themselves and the righteousness of God.  Jesus addressed their prejudice obliquely yet forcefully.

If you had known the gift of God, He said to a descendant of foreign idolaters, and who it is who said to you, ‘Give me some water to drink,’ you would have asked (ᾔτησας, another form of αἰτέω) him, and he would have given you living water.[14]  So, without reproach, while the Samaritan woman was ignorant of the gift of God and who Jesus is, the implication is fairly clear that this living water was hers for the asking.  And as we’ll discover momentarily the gift of God did not merely belong to God, the gift is God in the person of the Holy Spirit.

This is scandalous to a religious mind.  I feel like I’m back in the garden, but instead of a serpent offering a lying promise to be like God, Jesus offered God Himself—not to Eve the innocent or a pious Jewish woman—to a Samaritan—not as a reward for good behavior but as the only source of goodness:  Now as Jesus was starting out on his way, someone ran up to him, fell on his knees, and said, “Good (ἀγαθέ, a form of ἀγαθός) teacher, what must I do to inherit eternal life?”  Jesus said to him, “Why do you call me good (ἀγαθόν, another form of ἀγαθός)?  No one is good (ἀγαθὸς) except God alone.[15].

“Sir,” the woman said to him, “you have no bucket and the well is deep; where then do you get this living water?  Surely you’re not greater than our ancestor Jacob, are you?[16]  At first I thought she was either not particularly clever or deliberately obtuse, not unlike Jesus’ disciples when he told them to beware of the yeast of the Pharisees and Sadducees.[17]

They had forgotten to bring bread on their journey.[18]  So they began to discuss this among themselves, saying, “It is because we brought no bread.”[19]  When Jesus overheard their discussion, He chided them humorously (Matthew 16:8-12 NET).

“You who have such little faith (ὀλιγόπιστοι, a form of ὀλιγόπιστος)!  Why are you arguing among yourselves about having no bread?  Do you still not understand?  Don’t you remember the five loaves for the five thousand, and how many baskets you took up?  Or the seven loaves for the four thousand and how many baskets you took up?  How could you not understand that I was not speaking to you about bread?  But beware of the yeast of the Pharisees and Sadducees!”  Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Why didn’t He say teaching in the first place?  I assume He wanted to reinforce his own teaching on the social construction of reality: “The kingdom of heaven is like yeast that a woman took and mixed with three measures of flour until all the dough had risen.”[20]  But Jesus didn’t chide the Samaritan woman.

So I began to consider that she was cagey with this Jew who shouldn’t be drinking from her bucket, probably shouldn’t be speaking with her at all, much less about a gift of God.  Besides, she was educated enough to know that they spoke together at Jacob’s well,[21] and indoctrinated enough to have adopted him as her ancestor (πατρὸς, literally father).  So Jesus continued by contrasting living water (ὕδωρ ζῶν) to the water from Jacob’s well.

Everyone who drinks some of this water will be thirsty again.  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 (πηγὴ) of water springing up to eternal life.[22]  My people have committed a double wrong, the Lord spoke through Jeremiah, they have rejected me, the fountain of life-giving water (Septuagint: πηγὴν ὕδατος ζωῆς), and they have dug cisterns for themselves, cracked cisterns which cannot even hold water.[23]  You are the one in whom Israel may find hope, Jeremiah prayed.  All who leave you will suffer shame.  Those who turn away from you will be consigned to the nether world.  For they have rejected you, the Lord (Hebrew: yehôvâh), the fountain of life (Septuagint: πηγὴν ζωῆς).[24]

Sir, give me this water, the Samaritan woman said, so that I will not be thirsty or have to come here to draw water.[25]  Surely this time, I thought, Jesus should have said something to her like, Do not work for the food that disappears, but for the food that remains to eternal life – the food which the Son of Man will give to you.[26]  But Jesus disagreed.  Go call your husband and come back here,[27] He said instead.

What?  Where did that come from?

I have no husband,[28] the woman said.  The Greek is actually ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν, The woman answered and said (NKJV).  But even that translation isn’t quite sufficient.  As I stare at the Greek I begin to think that John or the Holy Spirit has tried to communicate something of the dynamic of this conversation between a man and a woman.

Reference NET Greek
John 4:7 Jesus said to her… λέγει αὐτῇ ὁ Ἰησοῦς
John 4:9 So the Samaritan woman said to him… λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρῖτις
John 4:10 Jesus answered her… ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ
John 4:11 the woman said to him… λέγει αὐτῷ ἡ γυνή
John 4:13 Jesus replied… ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ
John 4:15 The woman said to him… λέγει πρὸς αὐτὸν ἡ γυνή
John 4:16 He said to her… λέγει αὐτῇ
John 4:17 The woman replied… ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν αὐτῷ

I take λέγει αὐτῇ ὁ Ἰησοῦς (Jesus said to her) as my point of departure for normal conversation.  The Samaritan woman (ἡ γυνὴ ἡ Σαμαρῖτις) responded in kind, λέγει οὖν αὐτῷ (literally, “said then to him”).  But Jesus opened up to her, ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ (literally, “answered Jesus and said to her”).  I say He “opened up” because εἶπεν (a form of ῥέω), though legitimately translated said, means to pour forth.  The woman however remained guarded, λέγει αὐτῷ ἡ γυνή.  Undeterred, Jesus remained open, ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ.  The woman began to open up, λέγει πρὸς αὐτὸν ἡ γυνή.  Perhaps I’m reaching here, but πρὸς αὐτὸν rather than simply αὐτῷ seems to accentuate the fact that she spoke to him.  Abruptly, Jesus closed up again, λέγει αὐτῇ, back to normal conversation, and the woman opened up to Him, ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν αὐτῷ, and said, I have no husband.

Then Jesus commended her.  Again, this may be difficult to hear in English translations: Thou saidst well, I have no husband (ASV); That’s right (CEV), Thou hast well said, I have not a husband (DNT); You’re right when you say that you don’t have a husband (GWT); You are quite right in saying, ‘I don’t have a husband’ (ISVNT); Thou hast well said, I have no husband (KJV); You rightly say that you have no husband (MSNT); You have well said, ‘I have no husband’ (NKJV); You are right when you say you don’t have a husband (TEV); That’s nicely put: ‘I have no husband’ (TMSG); Well didst thou say—A husband I have not (YLT); You are right when you say you have no husband (NIV); You are right in saying, ‘I do not have a husband’ (NAB); Right you are when you said, ‘I have no husband.’[29]

The Greek is καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω (literally, “beautifully you poured forth that husband you not have”).  Traditionally καλῶς is translated as the adverbial form (well) of ἀγαθός (good), even καλός (beautiful) is translated as if it were ἀγαθός (good).  Traditions have origins.  J.A. McGuckin[30] credits Maximos[31] with the insight: “The Beautiful is identical with The Good, for all things seek the beautiful and the good at every opportunity, and there is no being that does not participate in them.”  Maximos lived half a millennium after John and the Holy Spirit chose καλῶς.  I want to experiment with a pre-traditional reading of some Scriptures.

Even now the ax is laid at the root of the trees, and every tree that does not produce beautiful (καλὸν, a form of καλός) fruit will be cut down and thrown into the fire.[32]  In the same way, let your light shine before people, so that they can see your beautiful (καλὰ, another form of καλός) deeds and give honor to your Father in heaven.[33]  In the same way, every good (ἀγαθὸν, a form of ἀγαθός) tree bears beautiful (καλοὺς, another form of καλός) fruit, but the bad (σαπρὸν, a form of σαπρός) tree bears bad (πονηροὺς, a form of πονηρός) fruit.  A good (ἀγαθὸν, a form of ἀγαθός) tree is not able to bear bad (πονηροὺς, a form of πονηρός) fruit, nor a bad (σαπρὸν, a form of σαπρός) tree to bear beautiful (καλοὺς, another form of καλός) fruit.  Every tree that does not bear beautiful (καλὸν, a form of καλός) fruit is cut down and thrown into the fire.  So then, you will recognize them by their fruit.[34]

Rather than a metaphor about bad fruit (καρποὺς πονηροὺς) what follows is a vivid contrast of Jesus’ beautiful good with the Pharisees’ pious good (Matthew 12:10-14 NET):

A man was there [in the Synagogue] who had a withered hand.  And they asked Jesus, “Is it lawful to heal on the Sabbath?” so that they could accuse him.  He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?  How much more valuable is a person than a sheep!  So it is lawful to do beautifully (καλῶς) on the Sabbath.”  Then he said to the man, “Stretch out your hand.”  He stretched it out and it was restored, as healthy as the other.  But the Pharisees went out and plotted against him, as to how they could assassinate him.

Some explanation why I called—the Pharisees went out and plotted (or, counseled) against him, as to how they could assassinate (or, destroy) him—a pious good rather than evil is in order.  Jesus came to make atonement for sin but had not yet accomplished it in this period of transition.  There is nothing beautiful about plotting to kill or destroy a man as there is nothing beautiful about running a man and woman through with a javelin.[35]  But Phinehas was commended for the latter (Numbers 25:11-13 NET):

“Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal for my sake among them, so that I did not consume the Israelites in my zeal.  Therefore, announce: ‘I am going to give to him my covenant of peace.  So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, and has made atonement for the Israelites.’”

The Pharisees had this Scriptural precedent when faced with Jesus’ willful and recalcitrant desecration of the Sabbath (as they perceived it).  I could go on and on about the beautiful good but will entertain only a few more examples here (Luke 6:26-31 NET):

“Woe to you when all people speak (εἴπωσιν, another form of ῥέω) beautifully (καλῶς) of you, for their ancestors did the same things to the false prophets.

“But I say to you who are listening: Love your enemies, do beautifully (καλῶς) to those who hate you, bless those who curse you, pray for those who mistreat you.  To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either.  Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away.  Treat others in the same way that you would want them to treat you.

I am the beautiful (καλός) shepherd, Jesus said.  The beautiful (καλός) shepherd lays down his life for the sheep.[36]  And Paul’s words make so much more sense if I recognize that he desired Jesus’ beautiful good rather than the Pharisees’ pious good,[37] of which he was already a master (Romans 7:15-21 NET):

For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.  But if I do what I don’t want, I agree that the law is beautiful (καλός).  But now it is no longer me doing it, but sin that lives in me.  For I know that nothing good (ἀγαθόν, a form of ἀγαθός) lives in me, that is, in my flesh.  For I want to do the beautiful (καλὸν, a form of καλός), but I cannot do it.  For I do not do the good (ἀγαθόν, a form of ἀγαθός) I want, but I do the very evil (κακὸν, a form of κακός) I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.  So, I find the law that when I want to do the beautiful (καλὸν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.

I’m not advocating for a new translation of καλός and καλῶς.  As words go beautiful is as slippery as good.  I’m not likely to heal a withered hand in a synagogue or church any Saturday or Sunday soon, something I would wholeheartedly consider a beautiful good.  And it is a fair question how beautiful I feel blessing those who curse me, praying for those who mistreat me, with both cheeks red and stinging, missing my coat and my shirt.  But when the One who commended Phinehas made atonement Himself and told us to live this way instead, I think it is important to see it as a beautiful good.

I had to go this roundabout way to get over my tendency to hear sarcasm and ridicule in Jesus’ voice.  Now I believe He took his roundabout course to find a reason to commend the Samaritan woman: This you said truthfully[38] (τοῦτο ἀληθὲς εἴρηκας).  And then He added that she in her beautiful truthfulness was exactly the kind of worshipper his Father is seeking: a time is coming – and now is here – when the true (ἀληθινοὶ, a form of ἀληθινός) worshipers will worship the Father in spirit (πνεύματι, a form of πνεῦμα) and truth (ἀληθείᾳ, a form of ἀλήθεια), for the Father seeks such people to be his worshipers.  God is spirit (πνεῦμα), and the people who worship him must worship in spirit (πνεύματι, a form of πνεῦμα) and truth[39] (ἀληθείᾳ, a form of ἀλήθεια).

Now I can back up and hear Jesus’ other statements for what they are.  “Right you are when you said, ‘I have no husband,’ for you have had five husbands, and the man you are living with now is not your husband.  This you said truthfully!”[40]  I would have no way of knowing this about the woman if Jesus hadn’t said it.  More to the point, He demonstrated something important for her.

“Sir, I see that you are a prophet,”[41] she said.  Taking Jesus at face value allows me to take this woman at face value as well.  Recognizing a prophet before her, she broached the single most pressing religious issue on her mind: Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem.[42]  I have no idea how she was treated when she climbed the mountain in Samaria to worship God.  I can only imagine how she might have been treated if this Samaritan woman had dared to journey to Jerusalem to worship God.

The priest sent back to teach her ancestors was from the northern kingdom of divided Israel.  From its very beginning Jeroboam, the first king, had changed the Lord’s decrees (1 Kings 12:26-32 NET):

Jeroboam then thought to himself: “Now the Davidic dynasty could regain the kingdom.  If these people go up to offer sacrifices in the Lord’s temple in Jerusalem, their loyalty could shift to their former master, King Rehoboam of Judah.  They might kill me and return to King Rehoboam of Judah.”  After the king had consulted with his advisers, he made two golden calves.  Then he said to the people, “It is too much trouble for you to go up to Jerusalem.  Look, Israel, here are your gods who brought you up from the land of Egypt.”  He put one in Bethel and the other in Dan.  This caused Israel to sin; the people went to Bethel and Dan to worship the calves.

He built temples on the high places and appointed as priests people who were not Levites.  Jeroboam inaugurated a festival on the fifteenth day of the eighth month, like the festival celebrated in Judah.  On the altar in Bethel he offered sacrifices to the calves he had made.  In Bethel he also appointed priests for the high places he had made.

I could have pummeled this woman with chapter and verse after chapter and verse of Scripture proving beyond a shadow of a doubt that Jerusalem was the place where people must worship God.  Jesus did not.  All He said on the subject was: Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.  You people worship what (ὃ) you do not know.  We worship what (ὃ) we know, because salvation is from the Jews.[43]

I don’t know why ὃ was translated what rather than who or whom.  I hope it’s a subtlety of the Greek language, for Ye worship ye know not what: we know what we worship[44] is very near the beginning of the translation of Scripture into English.  I would hate to think that the translators made a conscious decision to turn the eyes of the English-speaking world to doctrine and dogma at the very moment when Jesus turned his away.  You Samaritans don’t really know the one you worship.  But we Jews do know the God we worship… (CEV)  You worship One of whom you know nothing.  We worship One whom we know… (MSNT)  You Samaritans do not really know whom you worship; but we Jews know whom we worship… (TEV)

Crouching furtively in the Samaritan woman’s conundrum was a desire to worship God and a concern to do it as He desired.  Jesus heard that desire and concern, and responded to it: But a time is coming – and now is here – when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers.  God is spirit, and the people who worship him must worship in spirit and truth.”[45]

I don’t get the impression that she understood Him.  Then, I’ve spent my adult life trying everything from obeying the law to faith alone.  I suppose my current understanding of worshipping the Father in spirit and truth is living honestly by the Holy Spirit.  The Samaritan woman did reveal a profound and faithful hope: “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.”  Jesus said to her, “I, the one speaking to you, am he.” [46]

Fresh from this knowledge of God I can look at the original Scriptures with fresh eyes.  In Jesus’ parable about the owner of the vineyard ἠτίμασαν and ἀτιμάσαντες (forms of ἀτιμάζω) associated with forms of δέρω described slaves who were beaten up.  I have been beaten up before.  I felt pain, anger and humiliation but no sexual excitement whatsoever.  I can’t dismiss the judicial beating associated with ἀτιμάζω in Acts 5:40 and 41 quite so easily.

I typed “judicial whipping fantasy” into Google and “Maragana Girl, Chapter 12 – The Punishment in the School Auditorium”[47] by caligula97236 came up (second, actually, scanning the titles quickly I mistook “Judicial Spanking in Taiwan” for actual rather than fantasy punishment).  It is a tale about twenty naked male criminals humiliated and switched by female medical students and police officers as an educational spectacle for teenage girls.  It is couched in terms of how wrong this was and in need of reform.

There is no denying that the judicial or punishment whipping fantasy is part of sado-masochistic lore.  It is part of the reason I attempted to distinguish sadism from masochism in the first essay of this series.  I recall my own state of mind whenever I was the dominant masochist, as I call it:

First, and not incidentally, was the sight of a beloved woman’s body laid out for my enjoyment.  I measured each stroke of the whip by the sound it made, the mark it left on her beautiful flesh, how she flinched, and the whimpers or gasps she vocalized as a result.  My goal was to whip her in tempo (both velocity and frequency) with her own growing euphoria, the same euphoria I had known at her hand as a submissive masochist.  But beyond any goal or thought of the future was the sheer pleasure of the moment, sharing that extreme intimacy with her.

I have no access to the mind of the judicial torturer who beat Jesus’ disciples.  I suspect that it was not what I have just described.  As I perceive it a judicial torturer is the business end of an institutional belief that certain actions, words or thoughts deserve, or may be modified for the good through, the application of physical pain and social humiliation (though I suppose the hope is that the fear of physical pain and social humiliation will achieve the latter end more often than not).

Fiery hell seems to be presented in terms of physical pain.  For the trumpet will sound, and the dead will be raised imperishable…For this perishable body must put on the imperishable, and this mortal body must put on immortality.[48]  The prospect, that so offended Ingmar Bergman, of the dead being raised and given new imperishable, immortal bodies only to suffer for an eternity in hell lends credence in my mind to the deservedness of physical pain.  Though I admit, I tend to abstract fiery hell as a metaphor for knowing, face to face beyond any doubt, that God is Love and then being cast out from his omnipresence forever.  In that sense I can see physical pain as salutary, a welcome distraction from the actual horror of the situation.

The application or the fear of the application of physical pain and social humiliation inspires many to a hypocritical compliance with many kinds of social norms.  It will never produce goodness: No one is good (ἀγαθὸς) except God alone.[49]  The Holy Spirit mocked a faith in physical pain and social humiliation when Jesus’ disciples were beaten to conform their behavior to Jewish social norms.  He filled them with his joy[50] (χαρά) instead so they walked away from their beatings rejoicing (χαίροντες, a form of χαίρω) because they had been considered worthy to suffer dishonor (ἀτιμασθῆναι, another form of ἀτιμάζω) for the sake of the name.[51]  Viewed this way, my concern that my masochism, dominant or submissive, is the wrath of God revealed from heaven seems as absurd as Jesus’ disciples fretting because they had brought no bread.[52]

[1] Romans 1:18 (NET)

[2] Romans 1:22, 23 (NET)

[3] Romans 1:24 (NET) Table

[4] Luke 20:11b (NET)

[5] Acts 5:40, 41 (NET) Table

[6] Romans 9:16 (NET) Table

[7] John 4:7b (NET)

[8] John 4:9a (NET) Table

[9] John 6:25-71 (NET)

[10] Matthew 6:11 (NET)

[11] John 4:9b (NET) [Table] The NET parallel Greek text and NA28 had Σαμαρίταις here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαμαρειταις.

[12] John 4:9b (NKJV) Table

[13] Exodus 20:4, 5a (NET)

[14] John 4:10 (NET)

[15] Mark 10:17, 18 (NET) also Luke 18:18, 19 (NET)

[16] John 4:11, 12a (NET)

[17] Matthew 16:6 (NET)

[18] Matthew 16:5 (NET)

[19] Matthew 16:7 (NET)

[20] Matthew 13:33 (NET)

[21] John 4:6, 12b

[22] John 4:13, 14 (NET)

[23] Jeremiah 2:13 (NET)

[24] Jeremiah 17:13 (NET)

[25] John 4:15 (NET)

[26] John 6:27a (NET)

[27] John 4:16 (NET)

[28] John 4:17a (NET)

[29] John 4:17b (NET)

[30] http://www.spc.rs/eng/notion_beautiful_ancient_greek_thought_and_its_christian_patristic_transfiguration_ja_mcguckin

[31] http://ww1.antiochian.org/saint_maximos

[32] Matthew 3:10 (NET)

[33] Matthew 5:16 (NET)

[34] Matthew 7:17-20 (NET)

[35] Numbers 25:1-9 (NET)

[36] John 10:11 (NET)

[37] Philippians 3:1-11 (NET)

[38] John 4:18b (NET)

[39] John 4:23, 24 (NET)

[40] John 4:17b, 18 (NET)

[41] John 4:19 (NET)

[42] John 4:20 (NET)

[43] John 4:21, 22 (NET)

[44] John 4:22 (KJV)

[45] John 4:23, 24 (NET)

[46] John 4:25, 26 (NET)

[47] http://www.i.literotica.com/stories/showstory.php?id=464923

[48] 1 Corinthians 15:52, 53 (NET)

[49] Luke 18:19b (NET)

[50] Galatians 5:22 (NET)

[51] Acts 5:41 (NET) Table

[52] Matthew 16:7 (NET)

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)

Son of God – 1 John, Part 3

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Dear friends, John wrote to fellow believers, let us love (ἀγαπῶμεν, a form of ἀγαπάω)[1] one another, because love (ἀγάπη)[2] is from God, and everyone who loves (ἀγαπῶν, another form of ἀγαπάω) has been fathered (γεγέννηται, a form of γεννάω)[3] by God and knows (γινώσκει, a form of γινώσκω)[4] God.[5]  John used the word ἀγαπῶμεν over and over again in his letters to describe this love (ἀγάπη).

For this is the gospel message that you have heard from the beginning: that we should love (ἵνα ἀγαπῶμεν ἀλλήλους) one another…[6]  We know that we have crossed over from death to life because we love (ὅτι ἀγαπῶμεν τοὺς ἀδελφούς) our fellow Christians.[7]  Little children, let us not love (μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ) with word or with tongue but in deed and truth.[8]  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love (καὶ ἀγαπῶμεν ἀλλήλους) one another, just as he gave us the commandment.[9]  No one has seen God at any time.  If we love (ἐὰν ἀγαπῶμεν ἀλλήλους) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[10]  We love (ἡμεῖς ἀγαπῶμεν) because he loved (ἠγάπησεν, another form of ἀγαπάω) us first.[11]  By this we know that we love (ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ) the children of God: whenever we love (ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν) God and obey his commandments.[12]  But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love (ἵνα ἀγαπῶμεν ἀλλήλους)[13] one another.[14]

This love (ἀγάπη) is from God,[15] not from us.  It is the love (ἀγάπη) that does no wrong to a neighbor, and the love (ἀγάπη) that is the fulfillment of the law.[16]  It is the love (ἀγάπη) that is patient, the love (ἀγάπη) that is kind, and the love (ἀγάπη) that does not brag.[17]  It is the love (ἀγάπη) that never ends as opposed to prophecies, tongues and knowledge that will be set aside.[18]  It is one of the three that remain along with faith and hope, but the greatest of these is love (ἀγάπη).[19]  It is the love (ἀγάπη) of Christ[20] that controls (συνέχει, a form of συνέχω)[21] us,[22] and it is the love that holds the preeminent place in the fruit of his Spirit: But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[23]

John emphasized, everyone who loves has been fathered (γεγέννηται, a form of γεννάω) by God and knows (γινώσκει, a form of γινώσκω) God.[24]  The person who does not love (ἀγαπῶν, another form of ἀγαπάω) me, Jesus said, does not obey (τηρεῖ, a form of τηρέω)[25] my words.  And the word you hear is not mine, but the Father’s who sent me.[26]  And Paul wrote, the one who loves (ἀγαπῶν, another form of ἀγαπάω) his neighbor has fulfilled the law.[27]

This love is the natural (e.g., super-natural) state of those born (γεννηθῇ, another form of  γεννάω) from above,[28] born (γεννηθῇ) of water and spirit,[29] not born (ἐγεννήθησαν, another form of  γεννάω) by human parents (οὐκ ἐξ αἱμάτων, literally, “not out of blood”) or by human desire (οὐδὲ ἐκ θελήματος σαρκὸς, literally, “neither out from the will of the flesh”) or a husband’s decision (οὐδὲ ἐκ θελήματος ἀνδρὸς, literally, “neither out from the will of a husband”), but by God (ἀλλ᾿ ἐκ θεοῦ ἐγεννήθησαν, literally, “but out from God born”).[30]

If you know (εἰδῆτε, a form of εἴδω)[31] that he is righteous, John wrote, you also know (γινώσκετε, another form of γινώσκω) that everyone who practices righteousness has been fathered (γεγέννηται) by him.[32]  Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered (γεγέννηται) by God.[33]  Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…[34]

I am the good shepherd, Jesus said.  I know (γινώσκω) my own and my own know (γινώσκουσι, another form of γινώσκω) me – just as the Father knows (γινώσκει, another form of γινώσκω) me and I know (γινώσκω) the Father – and I lay down my life for the sheep.[35]  And John added, The person who does not love (ἀγαπῶν, another form of ἀγαπάω) does not know (ἔγνω, another form of γινώσκω) God, because God is love (ἀγάπη).[36]  The point here is not for me to act like a hypocrite and turn Paul’s definition of  ἀγάπη into a list of rules I strive to obey to con people into believing that I have been fathered by God.  The point is for me to believe Him and receive all that He has given to me in Christ.

By this the love (ἀγάπη) of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.  In this is love (ἀγάπη): not that we have loved (ἠγαπήκαμεν, another form of ἀγαπάω) God, but that he loved (ἠγάπησεν, another form of ἀγαπάω) us and sent his Son to be the atoning sacrifice for our sins.[37]

Dear friends (Ἀγαπητοί, a form of ἀγαπητός),[38] John continued, if God so loved (ἠγάπησεν, another form of ἀγαπάω) us, then we also ought to love (ἀγαπᾶν, another form of ἀγαπάω) one another.  No one has seen God at any time.  If we love (ἀγαπῶμεν, another form of ἀγαπάω) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[39]  Once again, lest I stray into hypocrisy believing that this ἀγάπη originates with me so that I may prove that God resides in me, John made it plain.  By this we know (γινώσκομεν, another form of γινώσκω) that we reside in God and he in us: in that he has given us of his Spirit,[40] both gifts and fruit.  And we have seen and testify that the Father has sent the Son to be the Savior of the world,[41] i.e., through his ἀγάπη (God has sent his one and only Son into the world so that we may live through him).

Then John connected knowing and believing this ἀγάπη with confessing that Jesus is the Son of God:  If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know (ἐγνώκαμεν, another form of γινώσκω) and to believe (πεπιστεύκαμεν, a form of πιστεύω)[42] the love (ἀγάπην, another form of ἀγάπη) that God has in us [Table].[43]  I began this study of the Son of God because I was curious[44] how Peter, James and John followed through on Jesus’ command to tell (after his resurrection)[45] about the vision when a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”[46]

Peter obeyed Jesus’ command to the letter.  He recounted the story of the transfiguration.[47]  But John wrote more in the spirit of Jesus’ command about the Son of God and all that meant.  From the very beginning of his ministry Paul proclaimed that Jesus was the Son of God: For several days [Paul][48] was with the disciples in Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”[49]  And the writings of John and Paul most vividly portray the truth, And we have come to know and to believe the love that God has in us.  I can’t say much about Peter’s knowledge or faith, but his writing did not convey this same knowledge and faith in God’s love.

You have not seen him, Peter wrote, but you love (ἀγαπᾶτε, a form of ἀγαπάω) him.  You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, because you are attaining the goal of your faith – the salvation of your souls.[50]  This sounds like my feeling for Jesus rather than his ἀγάπη in us.  You have purified your souls by obeying the truth, Peter continued, in order to show sincere mutual love (φιλαδελφίαν, a form of φιλαδελφία).  So love (ἀγαπήσατε, a form of ἀγαπάω) one another earnestly from a pure heart.[51]  This sounds like our love for each other.  Perhaps brotherly affection and ἀγάπη were essentially interchangeable in the Greek language when Peter wrote.  But this usage doesn’t indicate any appreciation for the meaning that Paul ascribed to the ἀγάπη from God, or that John carried forward in his Gospel and letters.

Peter continued to make brotherly affection equivalent to ἀγάπη.  Honor all people, love (ἀγαπᾶτε, a form of ἀγαπάω) the family of believers, fear God, honor the king.[52]  Above all keep your love (ἀγάπην, a form of ἀγάπη) for one another fervent, because love (ἀγάπη) covers a multitude of sins.[53]  The love in this quotation of Proverbs 10:12 was φιλία[54] in the Septuagint not ἀγάπη.  And Peter used ἀγάπη to describe a religious rite: Greet one another with a loving (ἀγάπης, a form of ἀγάπη) kiss.[55]

He did grant some ascendency to ἀγάπη over φιλαδελφίᾳ (brotherly affection) when he wrote, make every effort to add to your faith excellence, to excellence, knowledge; to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; to godliness, brotherly affection (φιλαδελφίαν, a form of φιλαδελφίᾳ); to brotherly affection (φιλαδελφίᾳ), unselfish love (ἀγάπην, a form of ἀγάπη).[56]  But while I was busy adding all of these things to my faith I failed to understand that God’s divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.[57]  Or I thought the rich knowledge of the one who called us and the key to this life and godliness was the law.  

In other words I mistook the knowledge of sin[58] for the knowledge of God,[59] that intimate form of knowing alluded to in Romans 7:4, God is ἀγάπη,[60] ἀγάπη is from God,[61] and ἀγάπη is the fulfillment (πλήρωμα;[62] fulfilling KJV) of the law.[63]  Do not think that I have come to abolish the law or the prophets, Jesus said.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω)[64] them.[65]  Apart from Paul’s and John’s writings I never would have understood that this ἀγάπη from God was the fruit of the Spirit, and, in a word, the credited righteousness of God.

God is love, John wrote, and the one who resides in love resides in God, and God resides in him [Table].  By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.  There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected in love.  We love because he loved us first.[66]  For this is the love of God: that we keep his commandments.  And his commandments do not weigh us down, because everyone who has been fathered by God conquers the world.  This is the conquering power that has conquered the world: our faith [i.e., in Him, yes, and in this love (ἀγάπην, another form of ἀγάπη) that God has in us].  Now who is the person who has conquered the world except the one who believes that Jesus is the Son of God?[67]

If we accept the testimony of men, John continued, the testimony of God is greater [referring, I think, to the vision of the transfiguration], because this is the testimony of God that he has testified concerning his Son.  (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.)[68]  And this is the testimony… And here, I think, John made the ἀγάπη from God functionally equivalent[69] to the life that is eternal (Love never ends).[70]  God has given us eternal life, and this life is in his Son.  The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life.  I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.[71]

And finally having received this ἀγάπη from God (Give us today our daily bread[72]):  We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one (πονηρὸς, a form of πονηρός)[73] cannot touch him.  [And do not lead us into temptation, but deliver us from the evil one (πονηροῦ, another form of πονηρός).[74]]  We know that we are from God, and the whole world lies in the power of the evil one (πονηρῷ, another form of πονηρός).  And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.  Little children, guard yourselves from idols.[75]

It takes a religious mind to be in close proximity to this ἀγάπη from God and yet reject it for the self-aggrandizing vindication of religious works.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.[76]  I’ve been there, and I’ve done 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.[77]

[5] 1 John 4:7 (NET)

[6] 1 John 3:11 (NET)

[7] 1 John 3:14 (NET)

[8] 1 John 3:18 (NET)

[9] 1 John 3:23 (NET)

[10] 1 John 4:12 (NET)

[11] 1 John 4:19 (NET)

[12] 1 John 5:2 (NET)

[13] Why was “should” inserted into 1 John 3:11 (NET)? …that we should love one another… (ἵνα ἀγαπῶμεν ἀλλήλους).  1 John 4:19 (NET) We love because he loved us first (ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς).  1 John 5:2 (NET) By this we know that we love the children of God: whenever we love God and obey his commandments (ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν).

[14] 2 John 1:5 (NET)

[15] 1 John 4:7 (NET)

[16] Romans 13:10 (NET)

[17] 1 Corinthians 13:4 (NET)

[18] 1 Corinthians 13:8 (NET)

[19] 1 Corinthians 13:13 (NET)

[20] NET note: “The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (‘our love for Christ’) or subjective genitive (‘Christ’s love for us’). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (‘Christ’s love for us’) is more likely.”

[22] 2 Corinthians 5:14 (NET)

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

[24] 1 John 4:7 (NET)

[26] John 14:24 (NET)

[27] Romans 13:8 (NET)

[28] John 3:3 (NET)

[29] John 3:5 (NET)

[30] John 1:13 (NET)

[32] 1 John 2:29 (NET)

[33] 1 John 3:9 (NET)

[34] 1 John 5:1a (NET)

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

[36] 1 John 4:8 (NET)

[37] 1 John 4:9, 10 (NET)

[39] 1 John 4:11, 12 (NET)

[40] 1 John 4:13 (NET)

[41] 1 John 4:14 (NET)

[43] 1 John 4:15, 16a (NET)

[46] Matthew 17:5 (NET)

[47] 2 Peter 1:16-18

[48] The Stephanus Textus Receptus and Byzantine Majority Text had ο σαυλος (KJV: Saul) nere.  The NET parallel Greek text and NA28 did not.

[49] Acts 9:19b, 20 (NET) Table

[50] 1 Peter 1:8, 9 (NET)

[51] 1 Peter 1:22 (NET)

[52] 1 Peter 2:17 (NET)

[53] 1 Peter 4:8 (NET) Table

[55] 1 Peter 5:14a (NET)

[56] 2 Peter 1:5-7 (NET)

[57] 2 Peter 1:3 (NET)

[61] 1 John 4:7 (NET); love comes from God (CEV, GWT, ISVNT, TEV, TMSG); love has its origin in God (MSNT), Greek: ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν (“because this love [1) out of, from, by, away from] the God is”)

[65] Matthew 5:17 (NET)

[66] 1 John 4:16b-19 (NET)

[67] 1 John 5:3-5 (NET)

[68] 1 John 5:9, 10 (NET)

[71] 1 John 5:11-13 (NET)

[72] Matthew 6:11 (NET)

[74] Matthew 6:13 (NET)

[75] 1 John 5:18-21 (NET) Table (v. 18)

[76] Romans 10:3 (NET)

[77] Philippians 3:8-11 (NET)

Romans, Part 38

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For Moses writes about the righteousness that is by the law, Paul continued.  “The one who does these things will live by them” [Table].  But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) or “Who will descend into the abyss?” (that is, to bring Christ up from the dead).  But what does it say?  “The word is near you, in your mouth and in your heart” (that is, the word of faith that we preach)…[1]

I have already gone into this in some detail elsewhere, when it seemed appropriate to understand Paul’s rhetorical question: If some did not believe, does their unbelief nullify the faithfulness of God?[2]  Here I will simply point out the recurring pattern.  The righteousness that is by the law is an external code of conduct forced upon the sinful flesh of Adam.  There are rewards for compliance, and threats of violence and death for noncompliance.  The righteousness that is by faith wells up from the Holy Spirit and communes intimately with the spirit born from above, so intimately that this righteousness seems like that spirit’s own idea and longing.

Paul continued, because if you confess with your mouth that Jesus is Lord…[3]  There is a note in the NET here: “Or ‘the Lord.’  The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same ‘Lord’ seems to be in view) suggests that κύριον (kurion) is to be taken as ‘the Lord,’ that is, Yahweh…”  Jesus was quite clear on the subject, saying, I tell you the solemn truth, before Abraham came into existence, I am![4]

Paul continued, and believe in your heart that God raised him from the dead, you will be saved (σωθήσῃ, a form of σώζω).[5]  What this salvation is substantively is the righteousness that is by faith, a righteousness that comes from God through his Holy Spirit.  When Peter defended his actions with Cornelius, he said, He informed us how he had seen an angel standing in his house and saying, “Send to Joppa and summon Simon, who is called Peter, who will speak a message (ρήματα, a form of ῥῆμα)[6] to you by which you and your entire household will be saved (σωθήσῃ, a form of σώζω).”  Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning.  And I remembered the word (ρήματος, another form of ῥῆμα) of the Lord, as he used to say, “John baptized with water, but you will be baptized with the Holy Spirit.”[7]

For with the heart one believes and thus has righteousness, Paul continued, and with the mouth one confesses and thus has salvation.[8]  This translation is a little confusing.  It sounds like one possesses two different things by two different means:  1) my heart believes and thus has righteousness and 2) my mouth confesses and thus has salvation.  But the Greek word ἔχω[9] (to have, to hold) is not found in the text.  The actual word is εἰς[10] (into, unto): For with the heart one believes unto (εἰς) righteousness, and with the mouth confession is made unto (εἰς) salvation.[11]

I did not believe once upon a time and thus possess righteousness.  I did not confess once upon a time and thus possess salvation.  I believe and confess daily that I am utterly dependent on Christ’s righteousness and faithfulness.  Give us today our daily bread[12] of this new life, the fruit of your Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[13]  What is our belief and confession (Titus 3:3-6 NET)?

For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved (ἔσωσεν, another form of σώζω) us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.”

“And so, since we have been justified by his grace, since we are experiencing this salvation, this righteousness by faith (through the washing of the new birth and the renewing of the Holy Spirit),[14] we become heirs with the confident expectation of eternal life.”[15]  Now having written that “we are experiencing this salvation, this righteousness by faith,” I certainly don’t mean that “our experience” is a 100% accurate translation of Christ’s righteousness.  When it came to his bout with coveting Paul wrote, For I want (θέλειν, a form of θέλω)[16] to do the good, but I cannot do it (literally, For to wish is present in/with me, but not to do it).[17]  Still, he recognized that this desire was from God and not from himself or his own righteousness by the law, for the one bringing forth in you both the desire (θέλειν, a form of θέλω) and the effort – for the sake of his good pleasure – is God.[18]

For the scripture says, Paul continued in Romans, “Everyone who believes in him will not be put to shame.”  For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.  For everyone who calls on the name of the Lord will be saved (σωθήσεται, another form of σώζω).[19]

[1] Romans 10:5-8 (NET)

[2] Romans 3:3 (NET)

[3] Romans 10:9a (NET)

[5] Romans 10:9b (NET)

[7] Acts 11:13-16 (NET)

[8] Romans 10:10 (NET)

[11] Romans 10:10 (NKJV)

[13] Galatians 2:22, 23 (NET)

[14] Titus 3:5b (NET)

[15] Titus 3:7 (NET)

[17] Romans 7:18b (NET)

[18] Philippians 2:13 (NET)

[19] Romans 10:11-13 (NET)