Tag Archives: Matthew 9:2-8

Fear – Genesis, Part 2

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I’m studying fear in the Old Testament to better understand how fear has ended in Christ yet the concept of fearing God continued in the New Testament.  Peter wrote, Honor all people, love the family of believers, fear (φοβεῖσθε, a form of φόβος)[1] God, honor the king.[2]  And in Revelation an angel with an eternal gospel to proclaim to those who live on the earth[3] said, Fear (φοβήθητε, a form of φοβέω) God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water![5]

Abraham moved to Gerar and continued to pass off his beautiful wife Sarah as his sister.  So Abimelech, king of Gerar, sent for Sarah and took her.[6]  But God appeared to Abimelech in a dream at night and said to him (Genesis 20:3-7 NET):

“You are as good as dead because of the woman you have taken, for she is someone else’s wife [Table].”  Now Abimelech had not gone near her.  He said, “Lord, would you really slaughter an innocent nation?  Did Abraham not say to me, ‘She is my sister’?  And she herself said, ‘He is my brother.’  I have done this with a clear conscience and with innocent hands!”  Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience.  That is why I have kept you from sinning against me and why I did not allow you to touch her.  But now give back the man’s wife.  Indeed he is a prophet and he will pray for you; thus you will live.  But if you don’t give her back, know that you will surely die along with all who belong to you.”

Early in the morning Abimelech summoned all his servants.  When he told them about all these things, they were terrified (yârêʼ).[7]  The rabbis who translated the Septuagint chose ἐφοβήθησαν (plus σφόδρα,[8] very) here, the third person plural of φέβομαι.[9]  The first occurrence of this form in the New Testament is in Matthew’s account of the healing of the paralytic (Matthew 9:2–8 NET).

Just then some people brought to him a paralytic lying on a stretcher.  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 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’?  But so that you may know that the Son of Man has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.”  And he stood up and went home.  When the crowd saw this, they were afraid (ἐφοβήθησαν, another form of φοβέω) and honored (ἐδόξασαν, a form of δοξάζω) God who had given such authority (ἐξουσίαν, a form of ἐξουσία) to men.

I have already written[12] that I think the repetition of ἐξουσίαν (a form of ἐξουσία) indicates that it was the authority to forgive sins that caused the crowd to fear and to honor God.  The word translated honored above is the same glory that those under God’s wrath in Romans 1:21 withheld from God when they did not glorify him.[13]  And this connection of fear and honor gives me a clue to better understanding, especially when I return to Abimelech’s rebuke of Abraham (Genesis 20:9, 10 NET).

Abimelech summoned Abraham and said to him, “What have you done to us?  What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom?  You have done things to me that should not be done!”  Then Abimelech asked Abraham, “What prompted you to do this thing?”

Abraham replied, “Because I thought, ‘Surely no one fears (yirʼâh) God in this place.  They will kill me because of my wife.’”[15]  Here, the rabbis who translated the Septuagint chose a different word entirely, θεοσέβεια.  It is a compound of θεός and σέβομαι.  Negated as ἀσέβεια this is the ungodliness that prompted the revelation of God’s wrath.[19]  In Abimelech and his people, then, I find a fear of punishment that led to obedience and more.  Abimelech gave Sarah back to Abraham untouched.  He also gave him sheep, cattle, and male and female servants [Table], and said, “Look, my land is before you; live wherever you please[Table].”[20]

Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.  For the Lord had caused infertility to strike every woman in the household of Abimelech because he took Sarah, Abraham’s wife.[21]  And here I think I see the beginning of the fear of punishment that played such a major, albeit imperfect, role in the keeping of the law.

When Ishmael mocked Isaac, Sarah said to Abraham, “Banish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”[22]  Abraham wasn’t happy about this at all, but complied when God said to him, “Do not be upset about the boy or your slave wife.  Do all that Sarah is telling you because through Isaac your descendants will be counted.  But I will also make the son of the slave wife into a great nation, for he is your descendant too.”[23]

Hagar and Ishmael wandered in the wilderness.  When the water Abraham gave her was gone she shoved the child under one of the shrubs,[24] his body apparently limp and lethargic from dehydration.  She walked some distance away not wanting to watch her child die.  But God heard the boy’s voice.  The angel of God called to Hagar from heaven and asked her, “What is the matter, Hagar?  Don’t be afraid (yârêʼ), for God has heard the boy’s voice right where he is crying.[25]  This was φοβοῦ (another form of φοβέω) in Greek in the Septuagint.

The second occurrence of this form in the New Testament was found in the story of Zechariah and the angelic announcement of his son’s birth, John the Baptist.  Zechariah, a priest, was chosen by lot to enter the holy place of the Lord and burn incense.[26]

An angel of the Lord, standing on the right side of the altar of incense, appeared to him.  And Zechariah, visibly shaken when he saw the angel, was seized with fear (φόβος).  But the angel said to him, “Do not be afraid (φοβοῦ, another form of φοβέω), Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son; you will name him John.  Joy and gladness will come to you, and many will rejoice at his birth, for he will be great in the sight of the Lord.  He must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth.  He will turn many of the people of Israel to the Lord their God.  And he will go as forerunner before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for him.”[27]

Zechariah didn’t believe the angel’s message and was struck mute.  The text doesn’t say whether or not Hagar believed.  But God was with the boy [Ishamael] as he grew,[28] as surely as John was born to Zechariah and Elizabeth (Luke 1:57-64 NET):

Now the time came for Elizabeth to have her baby, and she gave birth to a son.  Her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her.  On the eighth day they came to circumcise the child, and they wanted to name him Zechariah after his father.  But his mother replied, “No! He must be named John.”  They said to her, “But none of your relatives bears this name.”  So they made signs to the baby’s father, inquiring what he wanted to name his son.  He asked for a writing tablet and wrote, “His name is John.”  And they were all amazed.  Immediately Zechariah’s mouth was opened and his tongue released, and he spoke, blessing God.

Then Zechariah was filled with the Holy Spirit and prophesied (Luke 1:67-79 NET):

Blessed be the Lord God of Israel, because he has come to help and has redeemed his people.  For he has raised up a horn of salvation for us in the house of his servant David, as he spoke through the mouth of his holy prophets from long ago, that we should be saved from our enemies, and from the hand of all who hate us.  He has done this to show mercy to our ancestors, and to remember his holy covenant – the oath that he swore to our ancestor Abraham.  This oath grants that we, being rescued from the hand of our enemies, may serve him without fear (ἀφόβως), in holiness and righteousness before him for as long as we live.  And you, child, will be called the prophet of the Most High.  For you will go before the Lord to prepare his ways, to give his people knowledge of salvation through the forgiveness of their sins.  Because of our God’s tender mercy the dawn will break upon us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.

[2] 1 Peter 2:17 (NET)

[5] Revelation 14:7 (NET)

[6] Genesis 20:2b (NET)

[7] Genesis 20:8 (NET)

[15] Genesis 20:11 (NET) Table

[20] Genesis 20:14, 15 (NET)

[21] Genesis 20:17, 18 (NET)

[22] Genesis 21:10 (NET)

[23] Genesis 21:12, 13 (NET)

[24] Genesis 21:15 (NET)

[25] Genesis 21:17 (NET)

[26] Luke 1:9 (NET)

[27] Luke 1:11-17 (NET)

[28] Genesis 21:20a (NET)

Solomon’s Wealth, Part 5

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Remember Solomon’s Wealth?  In and of itself I said so what? what does it mean?  Now that wealth, which is at least possible to measure, has been coupled in a promise with a wise and discerning mind1 which is difficult to measure.  Solomon’s wealth is hard to deny (whether I argue with the superlative degree of it or not).  I am reminded of a story about Jesus (Matthew 9:2-8 NET):

…some people brought to him a paralytic lying on a stretcher.  When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your2 sins are forgiven.”3  Then some of the experts in the law said4 to themselves, “This man is blaspheming!”  When Jesus saw their reaction he said, “Why do you5 respond with evil in your hearts?  Which is easier, to say, ‘Your6 sins are forgiven’7 or to say, ‘Stand up8 and walk’?  But so that you may know that the Son of Man has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.”  And he stood up and went home.  When the crowd saw this, they were afraid9 and honored God who had given such authority (ἐξουσίαν, a form of ἐξουσία) to men.

The Greek word ἐξουσίαν (a form of ἐξουσία) makes it fairly clear that the crowd honored God for the authority to forgive sins that was given to men.  The authority to say, Stand up and walk, was merely the kicker, so to speak, to persuade the crowd that the authority to forgive sins was truly given to men.

Is it possible that a wise and discerning mind given by God, would not be wise or discerning enough to prevent Solomon’s disobedience to God’s laws?  That’s what the Bible seems to be saying here.  And Solomon’s wealth is sort of the kicker to make that point.  At the moment, however, a more pressing issue gnaws at my certainty and peace of mind; namely, is it possible that one thing—Solomon’s wealth—can be both at one and the same time the fulfillment of God’s promise and Solomon’s direct disobedience to God’s laws for kings?

There is an easy and obvious negative answer to this question, obvious if you have read the writings of Friedrich Nietzsche.  A Nietzschean reading of Solomon’s wealth would go something like this: The laundry list (1 Kings 10:14-28) could stand pretty much as is.  The people of Israel were proud of their richest, wisest king, like any prosperous people would be.  The next chapter was just more bragging originally (verses 1, 3, and 8).  Solomon conquered the hearts of many hot foreign women and built places for them to worship their gods.  The other stuff was added in the time of Josiah (2 Kings 22:1-2), a much later eight-year-old king of Judah.

The priests of Judah had eighteen long years (2 Kings 22:3,
8, 10, 12, 13) to falsify the whole history of Israel and present the newly discovered scroll to the twenty-five-year-old king raised under their tutelage.  Even as it stands, however, the discerning reader can see through the Scripture to the historical truth hidden inside.  Solomon worshiped Yahweh just as he paid every other god his due, much like the people of Josiah’s day (2 Kings 23:4).  But the priests of Yahweh wanted more than their due.  They knew that the kingdom was divided in the days of Rehoboam, Solomon’s son.  The simple truth that Solomon’s conscription and taxation were onerous on the people and that Rehoboam threatened to be worse than his father was not the cause of the people’s rebellion.  No, it was because Solomon had sinned against Yahweh, broken every commandment they cleverly placed in the writings of Moses to get some control over this new naïve and gullible King Josiah (1 Kings 11:11-13).  Though it was well known that no evil worthy of Yahweh’s wrath came upon Solomon or Israel during Solomon’s reign, the priests had an answer for this as well.  The evil would come on Rehoboam because Yahweh longed to show mercy to Solomon’s father David, the poet king of Yahweh, and man after Yahweh’s own heart.  On the other hand Solomon was too well known for his wisdom and wealth to discard that fact (1 Kings 3:28).  So, Solomon’s wisdom was not an accident of birth, nor the result of privilege and education.  No, it was Yahweh’s answer to an overwhelmed young man’s request for aid in fulfilling his role as king (1 Kings 3:11-12).  Yahweh just threw in the wealth for good measure, since every priest hopes the path of wisdom leads to riches.  (Never mind that they made Solomon’s wealth an act of disobedience to Yahweh’s laws.  Maybe that’s evidence of a theological rift in the priestly caste.  Yeah, that’s what happened.)

On and on this entirely fanciful reading of the Bible goes.  The key is that every word or act, promise or prophecy of God is a lie concocted by priests, because the truth is, there is no God.  Later, after the Babylonian exile, the prophets must have pulled the same nasty trick on the priests that the priests pulled on the kings of Israel.  I’m not really sure who lambasted the prophets, or when.  All this to maintain a faith that should have long ago been abandoned in a failed god named Yahweh.

I’m not saying I subscribe to a theory of Bible interpretation that posits that the Scripture was rewritten at least twice by fanatical people hell-bent on making Yahweh look better than he ought to for their own selfish gain.  I brought it up precisely because I have reasons of my own to believe differently, and I’m ready to plunge headlong into the very thickets this kind of analysis purports to untangle.  I intend to forge ahead with the confidence that God has reasons of his own for the apparent tangle and complexity of these thickets, and He does not require lying priests and prophets to account for them.

So, I’ll expand the context again.  When the elders of Israel first asked for a king, God took it personally (1 Samuel 8:7, 8a NET).

The Lord said to Samuel, “Do everything the people request of you.  For it is not you that they have rejected, but it is me that they have rejected as their king [Table].  Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods [Table].

 

Addendum: September 28, 2018
Tables of Matthew 9:2-5 and 9:8 comparing the NET and KJV follow.

Matthew 9:2-5 (NET) Matthew 9:2-5 (KJV)
Just then some people brought to him a paralytic lying on a stretcher.  When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your sins are forgiven.” And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ· θάρσει, τέκνον, ἀφίενται σου αἱ ἁμαρτίαι και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου
Then some of the experts in the law said to themselves, “This man is blaspheming!” And, behold, certain of the scribes said within themselves, This man blasphemeth.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς οὗτος βλασφημεῖ και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει
When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ |ἰδὼν| ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν· ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων
Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ περιπάτει τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και περιπατει τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και περιπατει

Matthew 9:8 (NET)

Matthew 9:8 (KJV)
When the crowd saw this, they were afraid and honored God who had given such authority to men. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις