Tag Archives: Matthew 9:2

Romans, Part 79

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Now receive the one who is weak in the faith,[1] Paul wrote, still describing love for believers in Rome.  The Greek word translated weak is ἀσθενοῦντα (a form of ἀσθενέω).  The righteous will ask the Son of Man, When did we see you sick (ἀσθενοῦντα, a form of ἀσθενέω) or in prison and visit you?[2]  For the Son of Man had said to them (Matthew 25:34b-36 NET):

Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick (ἠσθένησα, another form of ἀσθενέω) and you took care of me, I was in prison and you visited me.

Love will receive the ἀσθενοῦντα τῇ πίστει (the faith-sick or faith-weak[3]).  The word translated receive is προσλαμβάνεσθε (a form of προσλαμβάνω).  Receive (προσλαμβάνεσθε, a form of προσλαμβάνω) one another, then, just as Christ also received (προσελάβετο, another form of προσλαμβάνω) you, to God’s glory.[4]  After we had safely reached shore, Luke wrote about a shipwreck, we learned that the island was called Malta.  The local inhabitants showed us extraordinary kindness,[5] for they built a fire and welcomed (προσελάβοντο, another form of προσλαμβάνω) all because (διὰ) it had started to rain and was cold.[6]  All included Roman soldiers, sailors and their prisoners.  But the meaning of προσλαμβάνω doesn’t end there (Acts 18:24-26 NET):

Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus.  He was an eloquent speaker, well-versed in the scriptures.  He had been instructed in the way of the Lord, and with great enthusiasm he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John [Table].  He began to speak out fearlessly in the synagogue, but when Priscilla and Aquila heard him, they took him aside (προσελάβοντο, another form of προσλαμβάνω) and explained the way of God to him more accurately.

This calls for some humility and patience with every new encounter, at least until one determines who is the least faith-sick or faith-weak (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside (προσλαβόμενος, another form of προσλαμβάνω) and began to rebuke him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”

Granted, Jesus was very direct before Peter had received the Holy Spirit.  I think the rest of us, if we discern that we are the least faith-sick or faith-weak in a particular encounter, will need even more humility and patience if our goal is to win a brother rather than an argument.  Peter might have benefited from Paul’s teaching on this receiving love.

Now receive the one who is weak in the faith, and do not have disputes over differing opinions.[7]  The word translated disputes is διακρίσεις (a form of διάκρισις).  The goal is that we all become the mature, whose perceptions are trained (γεγυμνασμένα, a form of γυμνάζω; that naked exercise with the Holy Spirit) by practice to discern (διάκρισιν, another form of διάκρισις) both good and evil.[8]  And the διακρίσεις πνευμάτων (discernment of spirits) is a manifestation of the Spirit.  But the way of love does not receive, welcome or take one aside to dispute over differing opinions.  Or as the NAS rendered it: Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.[9]

The Greek word translated differing opinions is διαλογισμῶν (a form of διαλογισμός).  James wrote about κριταὶ διαλογισμῶν πονηρῶν (judges with evil motives).  It’s an interesting translation of διαλογισμῶν because my motives were the instant object of concern when I discussed my ideas with my elders.  Simeon prophesied over Jesus as a baby, as a result of him the thoughts (διαλογισμοί, another form of διαλογισμός) of many hearts will be revealed[10] (ἀποκαλυφθῶσιν, a form of ἀποκαλύπτω).  For out of the heart come evil ideas (διαλογισμοὶ, another form of διαλογισμός), Jesus said, murder, adultery, sexual immorality, theft, false testimony, slander.  These are the things that defile a person…[11]  The words translated evil ideas in Mark’s Gospel are οἱ διαλογισμοὶ οἱ κακοὶ, and here in Matthew’s διαλογισμοὶ πονηροί.

I grasped κακοὶ (a form of κακός) immediately.  My idea that group sex was the way of peace was truly οἱ διαλογισμοὶ οἱ κακοὶ.  But understanding πονηροί (a form of πονηρός) has taken me the better part of a lifetime.  My idea that I could become righteous by turning Paul’s definition of love into rules I obeyed in my own strength, no matter how well-intentioned, was also one of my evil ideas, διαλογισμοὶ πονηροί.  Matthew recorded what happened when some people brought…a paralytic lying on a stretcher[12] to Jesus (Matthew 9:2b-5 NET).

When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your sins are forgiven.”  Then some of the experts in the law said to themselves, “This man is blaspheming!”  When Jesus saw their reaction (ἐνθυμήσεις, a form of ἐνθύμησις) he said, “Why do you respond with evil in your hearts?  Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

The Greek word translated evil above is πονηρὰ (another form of πονηρός; hurtful, full of labours, annoyances, hardships) contrasted immediately with easier (εὐκοπώτερον, a form of εὐκοπώτερος; better for toil, more facile, with easy labour, easy).  By the way the word translated respond above is ἐνθυμεῖσθε (a form of ἐνθυμέομαι); to be inspirited, ponder, to bring to mind, revolve in mind, to think, to deliberate).  I note that Paul did not choose a form of ἐνθυμέομαι or ἐνθύμησις (deliberation, thinking, consideration, thoughts) in Romans 14:1.  But Luke, narrating the same story, called the law experts’ reaction διαλογισμοὺς (another form of διαλογισμός), translated hostile thoughts (Luke 5:21, 22 NET):

Then the experts in the law and the Pharisees began to think (διαλογίζεσθαι, a form of διαλογίζομαι) to themselves, “Who is this man who is uttering blasphemies?  Who can forgive sins but God alone?”  When Jesus perceived their hostile thoughts, he said to them, “Why are you raising objections (διαλογίζεσθε, another form of διαλογίζομαι) within yourselves?”

When Peter falsely assumed he was the least faith-sick and took Jesus aside and explained the way of God to him more accurately, Jesus smacked him fairly hard with his words.  When the experts in the law (and, in Luke’s Gospel narrative, the Pharisees) questioned—Who can forgive sins but God alone—Jesus answered with deeds more than words (Luke 5:23-25 NET):

“Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?  But so that you may know that the Son of Man has authority on earth to forgive sins” – he said to the paralyzed man – “I tell you, stand up, take your stretcher and go home.”  Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God.

Another example follows (Luke 6:6-11 NET):

On another Sabbath, Jesus entered the synagogue and was teaching.  Now a man was there whose right hand was withered.  The experts in the law and the Pharisees watched Jesus closely to see if he would heal on the Sabbath, so that they could find a reason to accuse him.  But he knew their thoughts (διαλογισμοὺς, another form of διαλογισμός), and said to the man who had the withered hand, “Get up and stand here.”  So he rose and stood there.  Then Jesus said to them, “I ask you, is it lawful to do good (ἀγαθοποιῆσαι, a form of ἀγαθοποιέω) on the Sabbath or to do evil (κακοποιῆσαι, a form of κακοποιέω), to save a life or to destroy it?”  After looking around at them all, he said to the man, “Stretch out your hand.”  The man did so, and his hand was restored.  But they were filled with mindless rage (ἀνοίας, a form of ἄνοια) and began debating (διελάλουν, a form of διαλαλέω) with one another what they would do to Jesus.

It is easy to criticize the experts in the law and the Pharisees.  But I am fairly certain if an apostle walked into my childhood church, preached a sermon that questioned the force or validity of any of our cherished religious beliefs and healed the sickest most beloved person in the congregation to make his point, we would have called it a lying wonder.  I’ve had my own issues with Jesus and the Sabbath.[13]

In the Gospel harmony below Jesus demonstrated this receiving, welcoming and taking aside love with his disciples without disputing their opinions; in fact He didn’t even confront them directly with their opinions:

Matthew 18:1-5 (NET)

 Mark 9:33-37 (NET)

Luke 9:46-48 (NET)
Now an argument (διαλογισμὸς, another form of διαλογισμός) started among the disciples as to which of them might be the greatest.
Then they came to Capernaum.  After Jesus was inside the house he asked them, “What were you discussing (διελογίζεσθε, another form of διαλογίζομαι) on the way?”  But they were silent, for on the way they had argued (διελέχθησαν, a form of διαλέγομαι) with one another about who was the greatest.
At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”
After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”
But when Jesus discerned their innermost thoughts (διαλογισμὸν, another form of διαλογισμός)…
He called a child, had him stand among them [Table]… He took a little child and had him stand among them. …he took a child, had him stand by his side…
…and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!  Whoever then humbles himself like this little child is the greatest in the kingdom of heaven [Table].
Taking him in his arms, he said to them… …and said to them…
And whoever welcomes (δέξηται, a form of δέχομαι) a child like this in my name welcomes (δέχεται, another form of δέχομαι) me. “Whoever welcomes (δέξηται, a form of δέχομαι) one of these little children in my name welcomes (δέχεται, another form of δέχομαι) me, and whoever welcomes me (δέχηται, another form of δέχομαι) does not welcome me (δέχεται, another form of δέχομαι) but the one who sent me.” “Whoever welcomes (δέξηται, a form of δέχομαι) this child in my name welcomes (δέχεται, another form of δέχομαι) me, and whoever welcomes (δέξηται, a form of δέχομαι) me welcomes (δέχεται, another form of δέχομαι) the one who sent me, for the one who is least among you all is the one who is great.”

Luke recorded yet another example how Jesus handled his disciples διαλογισμοὶ.  Cleopas and another disciple had heard the rumor—a vision of angels, who said he was alive[14]—but left Jerusalem for Emmaus anyway.  The resurrected Jesus walked with them, inquired about and listened to their discussion.  Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures.[15]  But their religion and unbelief blinded them.  They didn’t recognize Him until he had taken his place at the table with them, he took the bread, blessed and broke it, and gave it to them.[16]  Then he vanished out of their sight.[17]  The story continued (Luke 24:33-43 NET):

So they got up that very hour and returned to Jerusalem.  They found the eleven and those with them gathered together and saying, “The Lord has really risen, and has appeared to Simon!”  Then they told what had happened on the road, and how they recognized him when he broke the bread.  While they were saying these things, Jesus himself stood among them and said to them, “Peace be with you.”  But they were startled and terrified, thinking they saw a ghost.  Then he said to them, “Why are you frightened, and why do doubts (διαλογισμοὶ, another form of διαλογισμός) arise in your hearts?  Look at my hands and my feet; it’s me!  Touch me and see; a ghost does not have flesh and bones like you see I have.”  When he had said this, he showed them his hands and his feet.  And while they still could not believe it (because of their joy) and were amazed, he said to them, “Do you have anything here to eat?”  So they gave him a piece of broiled fish, and he took it and ate it in front of them.

The only way I know to show his resurrection rather than tell it is to be led by his Spirit, to demonstrate his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control.  And yet, the reasoning, differing opinions, debates and nagging doubts of my heart, which make me feel like one of the foolish people…slow of heart to believe,[18] is that I love too much.

Romans, Part 80

[1] Romans 14:1a (NET)

[2] Matthew 25:39 (NET)

[3] I think “in the faith” would probably take the form of ἐν τῇ ἀνατολῇ (in the East), ἐν τῇ ἐρήμῳ (in the wilderness), ἐν τῇ οἰκίᾳ (in the house), ἐν τῇ βασιλείᾳ (in the kingdom), ἐν τῇ πρύμνῃ (in the stern), ἐν τῇ συναγωγῇ (in the synagogue), ἐν τῇ κρίσει (in the judgment) or ἐν τῇ πίστει (in the faith).

[4] Romans 15:7 (NET)

[5] τὴν τυχοῦσαν φιλανθρωπίαν

[6] Acts 28:1, 2 (NET)

[7] Romans 14:1 (NET)

[8] Hebrews 5:14b (NET)

[9] Romans 14:1 (NAS)

[10] Luke 2:35a (NET)

[11] Matthew 15:19, 20a (NET)  Also Mark 7:21-23

[12] Matthew 9:2a (NET)

[13] Romans, Part 11; Romans, Part 12; Romans, Part 26; Justice and Mercy; Romans, Part 54; My Reasons and My Reason, Part 6; Romans, Part 70

[14] Luke 24:23b (NET)

[15] Luke 24:27 (NET)

[16] Luke 24:30 (NET)

[17] Luke 24:31b (NET)

[18] Luke 24:25a (NET)

Fear – Genesis, Part 6

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After Jacob and his family spent some time in Bethel they moved on to Ephrath (Bethlehem).  On the way Rachel went into labor – and her labor was hard.  When her labor was at its hardest, the midwife said to her, “Don’t be afraid (yârêʼ), for you are having another son.”[1]  The rabbis who translated the Septuagint changed the word to θάρσει[2] in Greek.  “Have courage (θάρσει), son!  Jesus said to the paralytic lying on a mat.  Your sins are forgiven.”[3]  With her dying breath, Rachel named him Ben-Oni [“son of my suffering”].  But his father called him Benjamin [“son of the (or “my”) right hand”] instead.[4]

Rachel was Jacob’s favorite wife.  Her father had tricked him into marrying her sister Leah as well.  Bilhah and Zilpah, Rachel’s and Leah’s servant girls, were given to Jacob when the sisters vied with each other for their husband’s affection.  Joseph, Rachel’s firstborn, was Jacob’s favorite son.  Joseph’s elder brothers hated him.  On top of that Joseph had a couple of dreams which indicated to his brothers and Jacob that Joseph thought he would rule over them.

Joseph’s brothers decided to kill him.  Reuben, Jacob’s firstborn, talked his younger siblings down from murder.  They put Joseph in a dry cistern.  Reuben hoped to return later to rescue him.  Judah—Leah’s fourth born son after Reuben, Simeon and Levi—said to his brothers, “What profit is there if we kill our brother and cover up his blood?  Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, for after all, he is our brother, our own flesh.”  His brothers agreed.[5]  The Ishmaelites sold Joseph to Potiphar the Egyptian, and eventually Joseph became a ruler in Egypt because of his ability to interpret prophetic dreams.

There was a famine in the land and Jacob sent ten of Joseph’s brothers to Egypt to buy grain.  Now Joseph was the ruler of the country, the one who sold grain to all the people of the country.  Joseph’s brothers came and bowed down before him with their faces to the ground.[6]  Joseph recognized his brothers, but they did not recognize him.  Then Joseph remembered the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!”[7]

Though I have heard it many times I am not persuaded that Joseph had some wise master plan to test his brothers’ repentance.  I think he was the outcast little brother who had his elder brothers right where he wanted them, and he wanted to make them squirm.  Beyond that he wanted to see his younger brother Benjamin.  But when he heard his brothers’ fears, he was moved, perhaps even to a repentance of his own:  They said to one other, “Surely we’re being punished because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!”  Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen?  So now we must pay for shedding his blood!”[8]

Joseph spoke to them through an interpreter, but understood their language as they whispered among themselves.  He turned away from them and wept.[9]  Here, I can be persuaded that Joseph began to formulate a plan to both save face as a ruler of Egypt who had embarked on a path of revenge, and to share with his brothers some of the mercy the Lord had shown him.  When he turned around and spoke to them again, he had Simeon taken from them and tied up before their eyes.  Then Joseph gave orders to fill their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey.  His orders were carried out.[10]

On their return journey one of the brothers discovered the money in his sack.  They were dismayed; they turned trembling one to another and said, “What in the world has God done to us?”[11]  The brothers were so sure that God was punishing them they misunderstood his mercy.  The man, the lord of the land, spoke harshly to us and treated us as if we were spying on the land,[12] they told Jacob their father.  Then the man, the lord of the land, said to us, “This is how I will find out if you are honest men.  Leave one of your brothers with me, and take grain for your hungry households and go.  But bring your youngest brother back to me so I will know that you are honest men and not spies.  Then I will give your brother back to you and you may move about freely in the land.”[13]

When they were emptying their sacks, there was each man’s bag of money in his sack!  When they and their father saw the bags of money, they were afraid (yârêʼ).[14]  In the Septuagint this was translated ἐφοβήθησαν.  Jesus took Peter, James, and John up a mountain.  And he was transfigured before them. His face shone like the sun, and his clothes became white as light.  Then Moses and Elijah also appeared before them, talking with him.[15]  Peter, James and John took all this in stride.  They had been with Jesus awhile by then and were becoming somewhat accustomed to the spectacular and miraculous events that accompanied Him.

Peter offered to build three shelters (or, shrines) to honor Jesus, Moses and Elijah.  While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”  When the disciples heard this, they were overwhelmed with fear (ἐφοβήθησαν, a form of φοβέω) and threw themselves down with their faces to the ground.[16]  I don’t know how to write about the relationship of these two passages without first considering the Son of God.

I can’t help but feel a great sympathy for those who pursued a law of righteousness.[17]  About the time they got a really firm grasp on the fact that Yahweh was not like the gods of the nations, He visited them as a pagan myth, a Son of God.  Growing up I would have interpreted the statement, God has sent his one and only Son into the world so that we may live through him,[18] this way: “Yahweh has sent Jesus into the world so that we may live through Him.”  But the more seriously I take Jesus’ words, before Abraham came into existence, I am![19] the more I am compelled to acknowledge that it was Yahweh (He is; I am was literally the unspeakable name of God) who was sent into the world to be born as a human being named Jesus (the Greek translation of Yahweh saves in Hebrew) so that we may live through Him.  Then Yahweh/Jesus began to speak of another God, his Father, whom no one had known: no one knows the Father except the Son and anyone to whom the Son decides to reveal him.[20]

The voice that frightened Peter, James and John also spoke after Jesus’ baptism, This is my one dear Son; in him I take great delight.[21]  After Jesus walked on the water and calmed the storm, those who were in the boat worshiped him, saying, “Truly you are the Son of God.”[22]  Peter testified, “You are the Christ, the Son of the living God.”  And Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!”[23]  Then he instructed his disciples not to tell anyone that he was the Christ.[24]  And as they came down the mountain after his transfiguration Jesus commanded them, “Do not tell anyone about the vision until the Son of Man is raised from the dead.”[25]  The reason for this gag order was fairly obvious (Matthew 26:63-66 NET):

The high priest said to [Jesus], “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”  Jesus said to him, “You have said it yourself.  But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.”  Then the high priest tore his clothes and declared, “He has blasphemed!  Why do we still need witnesses?  Now you have heard the blasphemy!  What is your verdict?”  They answered, “He is guilty and deserves death.”

I was curious how the three carried out the Lord’s command to tell about the vision after Jesus’ resurrection.  James, John’s brother, didn’t write any of the New Testament and Herod had him executed with a sword[26] early in the first century.  Peter described Jesus as both Lord and Christ but did not mention the offensive Son of God in any of his recorded sermons in Acts.  In fact, in one sermon it seemed that Peter was still making Jesus equal to Moses: “Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers.’”[27]  Did Peter not know that Moses was faithful in all God’s house as a servant…But Christ is faithful as a son over God’s house?[28]  Or am I in error when I assume that he was ascribing this prophecy to Christ, the Son of God?  Peter did however recount the story of the transfiguration in his second letter (2 Peter 1:16-18 NET):

For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ; no, we were eyewitnesses of his grandeur.  For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.”  When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the holy mountain.

John was the one who wrote most forthrightly about Jesus as the Son of God.  In all fairness to Peter, John probably didn’t write any of these things until after 70 A.D. when the ecclesiastical power of those who pursued a law of righteousness was destroyed.  And this is where I began to see the relationship of the two fears (ἐφοβήθησαν).  Both groups of men were eyewitnesses to the mercy of God and both groups feared punishment because God’s mercy did not match their preconceptions (or their rulers’ preconceptions) of “what is,” or “how things should be.”  Despite all of God’s mercy toward him Jacob was most eloquent in his fear when he complained to his sons, You are making me childless!  Joseph is gone.  Simeon is gone.  And now you want to take Benjamin!  Everything is against me.[29]

[1] Genesis 35:16, 17 (NET)

[3] Matthew 9:2 (NET) Table

[4] Genesis 35:18 (NET)

[5] Genesis 37:26, 27 (NET)

[6] Genesis 42:6 (NET)

[7] Genesis 42:8, 9 (NET)

[8] Genesis 42:21, 22 (NET)

[9] Genesis 42:24a (NET)

[10] Genesis 42:24b, 25 (NET)

[11] Genesis 42:28b (NET)

[12] Genesis 42:30 (NET)

[13] Genesis 42:33, 34 (NET)

[14] Genesis 42:35 (NET)

[15] Matthew 17:2, 3 (NET)

[16] Matthew 17:5, 6 (NET)

[17] Romans 9:31 (NET)

[18] 1 John 4:9 (NET)

[19] John 8:58 (NET) Table

[20] Matthew 11:27b (NET)

[21] Matthew 3:17 (NET)

[22] Matthew 14:33 (NET)

[23] Matthew 16:16, 17 (NET)

[24] Matthew 16:20 (NET)

[25] Matthew 17:9 (NET)

[26] Acts 12:2 (NET)

[27] Acts 3:22a (NET)

[28] Hebrews 3:5, 6a (NET)

[29] Genesis 42:36 (NET)