Tag Archives: Romans 11:11

Atonement, Part 3

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I’ll continue to consider yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]

The Hebrew word translated to consecrate was למלא (mâlêʼ).  In the Septuagint למלא (mâlêʼ) was translated τελειῶσαι τὰς χεῖρας, “validate their hands” in an English translation of the Septuagint (NETS).  And τελειῶσαι (a form of τελειόω) was translated to perfect in: For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[3]

There isn’t a lot of wiggle room in the meaning of τελειῶσαι here.  If the sacrifices had perfected those who came to worship, the sacrifices would have ceased to be offered long before the temple was destroyed: For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?[4]  John wrote (1 John 1:5-2:6 NET):

Now this is the gospel message[5] we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus[6] his Son cleanses us from all sin.  If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.  (My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Now by this we know that we have come to know God: if we keep (τηρῶμεν, a form of τηρέω) his commandments.  The one who says “I have come to know God” and yet does not keep (τηρῶν, another form of τηρέω) his commandments is a liar, and the truth is not in such a person.  But whoever obeys (τηρῇ, another form of τηρέω) his word, truly in this person the love of God has been perfected (τετελείωται, another form of τελειόω).  By this we know that we are in him.  The one who says he resides in God ought (ὀφείλει,[7] a form of ὀφείλω) himself to walk[8] just as Jesus walked.

If I fall back on my own strength the obligation to walk just as Jesus walked will fill me first with fear, then defensiveness, anger and eventually a pervasive desire to “chuck this whole religion thing.”  So I plan to be very gentle with myself.  I want to keep foremost in my mind the two points from the previous essay: 1) By his will we have been made holy through the offering of the body of Jesus Christ once for all;[9] and, 2) he will in fact do this:[10] …make you completely holy and…[keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ.[11]

If I’m honest my fear stems from my offended pride when I fail to walk just as Jesus walked in my own strength.  So I want to consider that pride.  Aaron and his sons[12] were commanded to eat those things by which atonement was made to consecrate and to set them apart.  No one else could eat them, for they are holy.  For the moment it doesn’t really matter whether they meant the things by which atonement was made or Aaron and his sons or all of the above.  In any case Aaron and his sons were distinguished from everyone else in Israel by this holiness.  But how proud could they be about that?

Exodus 29:4-9 (NET)

Leviticus 8:6-13 (NET)
You are to present Aaron and his sons at the entrance of the tent of meeting.  You are to wash them with water… So Moses brought Aaron and his sons forward and washed them with water.
…and take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. Then he put the tunic on Aaron, wrapped the sash around him, and clothed him with the robe.  Next he put the ephod on him and placed on him the decorated band of the ephod, and fastened the ephod closely to him with the band.
Exodus 28:30 He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
You are to put the turban on his head and put the holy diadem on the turban. Finally, he set the turban on his head and attached the gold plate, the holy diadem, to the front of the turban just as the Lord (yehôvâh, יהוה) had commanded Moses.
Exodus 30:22-33 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated (qâdash, ויקדש; Septuagint: ἡγίασεν, another form of ἁγιάζω) them.
Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate (qâdash, לקדשם; Septuagint: ἡγίασεν, another form of ἁγιάζω) them.
You are to take the anointing oil and pour it on his head and anoint him. He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate (qâdash, לקדשו; Septuagint: ἡγίασεν, another form of ἁγιάζω) him.
You are to present his sons and clothe them with tunics… Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, and wrapped headbands on them just as the Lord (yehôvâh, יהוה) had commanded Moses.
…and wrap the sashes around Aaron and his sons and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance.  Thus you are to consecrate (mâlêʼ, ומלאת: Septuagint: τελειώσεις,[13] another form of τελειόω) Aaron and his sons.

Aaron and his sons were distinguished in holiness because they stood there while Moses performed yehôvâh’s prescribed rituals to them and around them.  Now to the one who works, Paul wrote believers in Rome, his pay is not credited due to grace but due to obligation (ὀφείλημα) [Table].  But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.[14]  The Pharisees on the other hand said, None of the rulers or the Pharisees have believed in [Jesus], have they?  But this rabble who do not know the law are accursed![15]

This is very interesting in this context.  The priests were made holy by atonement rituals prescribed by yehôvâh.  The only holiness the Pharisees could legitimately[16] claim was atonement made by priests performing rituals prescribed by yehôvâh.  Yet they distinguished themselves from the rabble[17] (ὄχλος) here, not by these rituals, but by knowledge of the law.  To seek out some other distinction was a tacit acknowledgement that the law was completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.  So in a sense they were on the right track as it pertained to recognizing a need.

I don’t intend to minimize the value of knowing the law as a means to knowing the only true God, and Jesus Christ, whom [He] sent.[18]  As the Psalmist wrote (Psalm 119:33-40 Tanakh):

Teach me, O LORD (yehôvâh,יהוה), the way of thy statutes; and I shall keep it unto the end.

Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.

Make me to go in the path of thy commandments; for therein do I delight.

Incline my heart unto thy testimonies, and not to covetousness.

Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

Stablish thy word unto thy servant, who is devoted to thy fear.

Turn away my reproach which I fear: for thy judgments are good.

Behold, I have longed after thy precepts: quicken me in thy righteousness.

But to claim knowledge of the law as a means of distinction, rendering one more holy than one who does not know it, is to not know the law: For all who rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”[19]  Cursed be he that confirmeth not the words of this law to do them.  And all the people shall say: Amen.[20]  For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.[21]

Cursed in the phrase Cursed is everyone was ἐπικατάρατος in Greek.  The Greek word translated accursed in this rabble who do not know the law are accursed was ἐπάρατοι (a form of ἐπικατάρατος).  In other words, those who know the law are as accursed as those who do not because… (Romans 3:10-18 NET):

…just as it is written: “There is no one righteous, not even one, there is no one who understands, there is no one who seeks God.  All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”[22]

“Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.”[23]

“Their mouths are full of cursing and bitterness.”[24]

“Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.”[25]

“There is no fear of God before their eyes.”[26]

So how proud should I, a Gentile, be, recognizing that: 1) by [Israel’s] transgression salvation has come to the Gentiles, to make Israel jealous;[27] 2) They were broken off because of their unbelief, but [I] stand by faith; Do not be arrogant, but fear; For if God did not spare the natural branches, perhaps he will not spare [me];[28] 3) [I] have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for [my] sins, and not only for [my] sins but also for the whole world;[29] and, 4) Jesus Christ the righteous One promised, “And I, when I am lifted up from the earth, will draw all people to myself”[30]?

It is past time that I give up my pride, quit trying to distinguish myself from others by some holiness I have achieved rather than received, and start gathering with Jesus rather than scattering (Matthew 12:30-32).  So then, it does not depend on human desire or exertion, but on God who shows mercy.[31]  Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy.  For God has consigned all people to disobedience so that he may show mercy to them all.[32]

The righteous never expected to keep the law in his or her own strength but in the power and presence of God (Psalm 51 Tanakh):

Have mercy upon me, O God (ʼĕlôhı̂ym, אלהים), according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions (Table).

Wash me throughly from mine iniquity, and cleanse me from my sin (Table).

For I acknowledge my transgressions: and my sin is ever before me (Table).

Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest (Table).

Behold, I was shapen in iniquity; and in sin did my mother conceive me [Table] (Genesis 5:1-5; Romans 5:12-21).

Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.

Hide thy face from my sins, and blot out all mine iniquities.

Create in me a clean heart, O God (ʼĕlôhı̂ym, אלהים); and renew a right spirit within me.

Cast me not away from thy presence; and take not thy holy spirit from me (Table).

Restore unto me the joy of thy salvation; and uphold me with thy free spirit (Table).

Then will I teach transgressors thy ways; and sinners shall be converted unto thee.

Deliver me from bloodguiltiness, O God (ʼĕlôhı̂ym, אלהים), thou God (ʼĕlôhı̂ym, אלהי) of my salvation: and my tongue shall sing aloud of thy righteousness.

O Lord (ʼădônây, אדני), open thou my lips; and my mouth shall shew forth thy praise.

For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.

The sacrifices of God (ʼĕlôhı̂ym, אלהים) are a broken spirit: a broken and a contrite heart, O God (ʼĕlôhı̂ym, אלהים), thou wilt not despise.

Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.

Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

A table comparing the NET and KJV translation of 1 John 1:5-2:6 follows.  I broke the table whenever the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.

1 John 1:5-2:6 (NET)

1 John 1:5-2:6 (KJV)
Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾿ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία |ἐν αὐτῷ| οὐκ ἔστιν  οὐδεμία και αυτη εστιν η επαγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια και εστιν αυτη η αγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια
If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ᾿ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας
If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. If we say that we have no sin, we deceive ourselves, and the truth is not in us.
But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
If we say we have not sinned, we make him a liar and his word is not in us. If we say that we have not sinned, we make him a liar, and his word is not in us.
(My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, My little children, these things write I unto you, that ye sin not.  And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
and he himself is the atoning sacrifice (ἱλασμός) for our sins, and not only for our sins but also for the whole world. And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Now by this we know that we have come to know God: if we keep his commandments. And hereby we do know that we know him, if we keep his commandments.
The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
The one who says he resides in God ought himself to walk just as Jesus walked. He that saith he abideth in him ought himself also so to walk, even as he walked.

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

[2] Exodus 29:33 (NET)

[3] Hebrews 10:1 (NET)

[4] Hebrews 10:2 (NET)

[5] In the NET parallel Greek text and the Byzantine Majority Text the word translated gospel message was ἀγγελία while it was επαγγελια in the Stephanus Textus Receptus.

[6] The Stephanus Textus Receptus and Byzantine Majority Text had the word χριστου here, while the NET parallel Greek text did not.

[7] https://greekdoc.github.io/lexicon/of.html#ofeilw

[8] The Greek verbs translated walk and walked were περιπατεῖν and περιεπάτησεν respectively.  Both are forms of περιπατέω.  By simply tracking select forms of περιπατέω I found that Paul and the Holy Spirit left a fairly detailed description of what it means to walk just as Jesus walked: περιπατῆσαι, Colossians 1:9-14; περιπατήσωμεν, Romans 6:1-4; περιπατήσωμεν, Ephesians 2:4-10; περιπατῆτε, 1 Thessalonians 4:9-12; περιπατεῖτε, Ephesians 5:1-21, Colossians 2:6-23, Colossians 4:2-6; περιπατεῖν (also περιπατεῖτε), 1 Thessalonians 4:1-8; περιπατείτω, 1 Corinthians 7:17-24; περιπατοῦμεν, 2 Corinthians 5:1-10; περιπατοῦσιν, Romans 8:1-17.  Perhaps most to the point is Galatians 5:16.  But I say, live (περιπατεῖτε) by the Spirit and you will not carry out the desires of the flesh.

[9] Hebrews 10:10 (NET)

[10] 1 Thessalonians 5:24b (NET)

[11] 1 Thessalonians 5:23 (NET)

[12] Exodus 28:43 (NET)

[13] τελειώσεις τὰς χεῖρας, “validate the hands” (NETS)

[14] Romans 4:4, 5 (NET)

[15] John 7:48, 49 (NET)

[16] from Pharisees: “Emergence of the Pharisees”
After defeating the Seleucid forces, Judas Maccabaeus’s nephew John Hyrcanus established a new monarchy in the form of the priestly Hasmonean dynasty in 152 BCE, thus establishing priests as political as well as religious authorities. Although the Hasmoneans were considered heroes for resisting the Seleucids, their reign lacked the legitimacy conferred by descent from the Davidic dynasty of the First Temple era.[16]
The Pharisee (“separatist”) party emerged largely out of the group of scribes and sages…
Sadducees rejected the Pharisaic tenet of an Oral Torah. In their personal lives this often meant an excessively stringent lifestyle from a Jewish perspective, as they did away with the oral tradition, and in turn the Pharisaic understanding of the Torah, creating two Jewish understandings of the Torah. An example of this differing approach is the interpretation of, “an eye in place of an eye”. The Pharisaic understanding was that the value of an eye was to be paid by the perpetrator.[20] In the Sadducees’ view the words were given a more literal interpretation, in which the offender’s eye would be removed.[21] From the point of view of the Pharisees, the Sadducees wished to change the Jewish understanding of the Torah, to a Greek understanding of the Torah. The Pharisees preserved the Pharisaical oral law in the form of the Talmud. They would become the foundation of Rabbinic Judaism…
“The Hasmonean period”
After the death of John Hyrcanus his younger son Alexander Jannaeus made himself king and openly sided with the Sadducees by adopting their rites in the Temple. His actions caused a riot in the Temple and led to a brief civil war that ended with a bloody repression of the Pharisees. However, on his deathbed Jannaeus advised his widow, Salome Alexandra, to seek reconciliation with the Pharisees.
“The Roman period”
According to Josephus, the Pharisees appeared before Pompey asking him to interfere and restore the old priesthood while abolishing the royalty of the Hasmoneans altogether (“Ant.” xiv. 3, § 2). Pharisees also opened Jerusalem’s gates to the Romans, and actively supported them against the Sadducean faction.[26] When the Romans finally broke the entrance to the Jerusalem’s Temple, the Pharisees killed the priests who were officiating the Temple services on Saturday.[27] They regarded Pompey’s defilement of the Temple in Jerusalem as a divine punishment of Sadducean misrule.

[17] In John 7:40 ὄχλου (a form of ὄχλος; translated of the crowd) was used without any pejorative connotation.  The translators may have added more emphasis to the distinction than the Pharisees actually intended.  The point still stands that they distinguished themselves from the crowd, not by yehôvâh’s prescribed rituals, but by their own knowledge of the law.

[18] John 17:3b (NET)

[19] Galatians 3:10 (NET)

[20] Deuteronomy 27:26 (Tanakh)

[21] Romans 2:12 (NET)

[22] The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good.  The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.  They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one (Psalm 14:1-3 Tanakh).

[23] For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue (Psalm 5:9 Tanakh).  They have sharpened their tongues like a serpent; adders’ poison is under their lips.  Selah (Psalm 140:3 Tanakh).

[24] His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity (Psalm 10:7 Tanakh).

[25] Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.  The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace (Isaiah 59:7, 8 Tanakh).

[26] The transgression of the wicked saith within my heart, that there is no fear of God before his eyes (Psalm 36:1 Tanakh).

[27] Romans 11:11b (NET)

[28] Romans 11:20, 21 (NET)

[29] 1 John 2:1b, 2 (NET)

[30] John 12:32 (NET)

[31] Romans 9:16 (NET) Table

[32] Romans 11:30-32 (NET)

Romans, Part 47

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If [the gift] is contributing (μεταδιδοὺς, a form of μεταδίδωμι),[1] Paul continued to list the different gifts (χαρίσματα, a form of χάρισμα) we have according to the grace given to us,[2] he must do so with sincerity (ἁπλότητι, a form of ἁπλότης).[3]  In the fifteenth year of the reign of Tiberius Caesar,[4] Luke recounted in his Gospel narrative, the word of God came to John the son of Zechariah in the wilderness.  He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins.[5]  He included what seems like a sample of John’s preaching to the crowds that came out to be baptized by him[6] (Luke 3:7-9 NET):

“You offspring of vipers!  Who warned you to flee from the coming wrath?  Therefore produce fruit that proves your repentance, and don’t begin to say to yourselves, ‘We have Abraham as our father.’  For I tell you that God can raise up children for Abraham from these stones!  Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.”

In Mathew’s Gospel account however this tirade was ignited when John saw many Pharisees[7] and Sadducees[8] coming to his baptism,[9] the religious and political leaders at the time Jesus began his earthly ministry.  For I can testify that they are zealous for God, Paul wrote of at least his fellow Pharisees, but their zeal is not in line with the truth.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.  For Christ is the end of the law, with the result that there is righteousness for everyone who believes.[10]

So the crowds were asking, Luke’s Gospel narrative continued, “What then should we do?”  John answered them, “The person who has two tunics must share (μεταδότω, another form of μεταδίδωμι) with the person who has none, and the person who has food must do likewise.”[11]  It is a beautiful contrast.  Those who ignored the righteousness that comes from God and sought instead to establish their own righteousness were given a rule and an ultimatum, “Share or be cut down and thrown into the fire!”  Those who receive the Lord Jesus, the righteousness that comes from God, are given a gift of contributing, to make Israel jealous.[12]

The one who steals must steal no longer, Paul wrote the church at Ephesus, rather he must labor, doing good with his own hands, so that he may have something to share (μεταδιδόναι, another form of μεταδίδωμι) with the one who has need.[13]  There is an implicit assumption here that the believing thief in Ephesus would have the gift of contributing, and that he should acquire something to satisfy that God-given desire to share by doing good with his own hands rather than stealing from others.  That this gift of contributing comes from God was very important to Paul (1 Thessalonians 2:3-5 NET).

For the appeal (παράκλησις)[14] we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.  For we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness…

This appeal Paul mentioned (literally, exhortation) is nothing less than the ministry of reconciliation: all these things are from God, Paul wrote the Corinthians, who reconciled us to himself through Christ, and who has given us the ministry of reconciliation.  In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.  Therefore we are ambassadors for Christ, as though God were making His plea through us.  We plead with you on Christ’s behalf, “Be reconciled to God!”[15]

For Paul to accept financial support (even food and shelter) from anyone, he needed to know that that gift came from God through the gift of contributing.  There could be no suspicion that the giver was attempting to pay, or felt obligated to pay, Paul for salvation, reconciliation to God through Christ.  This idea of a man standing before a congregation saying, “Give money to me and God will give money to you,” is a pyramid scam, a crime and a lie that has no place in the ministry of reconciliation, all “success stories” notwithstanding.  In fact, the “success stories” shill for the scam artist not for God, and bring equal shame to the ministry.  But I suspect that those who fall for such things also care more for money than they do for reconciliation with God.

Jesus said, “don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’  For the unconverted pursue these things, and your heavenly Father knows that you need them.  But above all pursue his kingdom and righteousness, and all these things will be given to you as well.”[16]  I notice that Jesus did not say above all pursue his kingdom and righteousness and give money to a religious scam artist and all these things will be given to you as well.  So I trust Jesus rather than religious scam artists.

My point is certainly not that all clergy are scam artists or that all giving is a religious work to be assiduously avoided.  So it’s probably only fair to comment how I decide to give.  How do I distinguish between a desire to pay, or payback, and the gift of contributing?  First, I pay for many things.  That is much more on the path of righteousness than stealing them, for instance.  And I pay back many things.  If a coworker takes me to lunch I pick up the check next time.  But I don’t consider these activities as giving or contributing.  I don’t even consider giving to causes or ministries contributing in this sense.  I care about certain things, I give money to those things I care about.  It is a matter of self-interest.  The real issue for me was alms-giving.

I travel quite a bit into urban areas where there are many people seeking alms.  (I’m using this archaic term deliberately because beggar has such a nasty derogatory connotation.)  Actually, the problem became more acute when I moved into an urban area.  I carry cash for tips when I travel but generally do not at home.  I quickly learned to carry some but often faced the very same people on the same corner of the street.

Give to the one who asks you, and do not reject the one who wants to borrow from you,[17] Jesus said.  Given all we’d been through together, I didn’t want to turn that into a law I obeyed without thought or spiritual input.  But neither did I want to become one of the judges with evil motives[18] James warned about.  Paul’s attitude helped me out here.  The gift of contributing is apparently not limited to financial giving.  Like a nursing mother caring for her own children, with such affection for you we were happy to share (μεταδοῦναι, another form of μεταδίδωμι) with you not only the gospel of God but also our own lives, because you had become dear to us.[19]

Though here Paul was happy to share…the gospel of God with the Thessalonians, I was familiar with a different take on this subject that I related to the gift of contributing:  For if I preach the gospel, I have no reason for boasting, because I am compelled to do this.[20]  So, if I can walk by someone on the street without giving alms, I do so.  If I can’t, I give.  If I have a moment’s doubt about it, I err on the side of giving.  Maybe I just bought someone more drugs or alcohol, but if I passed by without contributing I might have deprived someone (or their child) of a meal.  And more often than not the recipient—no matter how shabbily dressed, dirty or smelly—has prayed aloud that God would bless me for the relative pittance I handed him or her.

For I long to see you, Paul wrote the Romans before he had been to Rome, so that I may impart (μεταδῶ, another form of μεταδίδωμι) to you some spiritual gift (χάρισμα) to strengthen you…[21] I included this because it shocked me at first, as if Paul were claiming authority to give χάρισμα to people.  But he went on to explain, that is, that we may be mutually comforted (συμπαρακληθῆναι, a form of συμπαρακαλέω)[22] by one another’s faith, both yours and mine.[23]  So I saw it as a further expansion of the meaning of the gift of contributing.  Even that desire to be with others of faith, to encourage them and be encouraged by them, comes from God’s χάρισμα.

Through the evidence of this service (διακονίας, a form of διακονία),[24] Paul wrote the Corinthians, they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity (ἁπλότητι, a form of ἁπλότης) of your sharing with them and with everyone.[25]  I included this to begin to look at ἁπλότητι, translated sincerity in—if [the gift] is contributing, he must do so with sincerity[26]—and generosity here.  At first I wondered why ἁπλότητι wasn’t translated generosity in Romans, but as I studied the ninth chapter of 2 Corinthians that question reversed.

For it is not necessary for me to write you about this service (διακονίας, another form of διακονία) to the saints,[27] Paul began this portion of his letter to the Corinthians.  And, the service (διακονία) of this ministry (λειτουργίας, a form of λειτουργία,[28] literally “a public office which a citizen undertakes to administer at his own expense”) is not only providing for the needs of the saints but is also overflowing with many thanks to God.[29]  Three times (in 2 Corinthians 9:1, 12, 13 NET) he described the gift of contributing as a ministry not unlike the ministry (διακονίαν, another form of διακονία) of reconciliation.[30]  In other words, it should be taken seriously.

I know your eagerness to help (προθυμίαν, a form of προθυμία),[31] he wrote again about that inner compulsion from God.  Paul had boasted about them to the Macedonians, and your zeal to participate (ζῆλος)[32] has stirred up most of them.[33]  But he was concerned if some from Macedonia accompanied him to Corinth whether the boast would prove to be true.  Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution (εὐλογίαν, a form of εὐλογία)[34] you had promised, so this may be ready as a generous gift (εὐλογίαν, a form of εὐλογία) and not as something you feel forced to do (πλεονεξίαν, a form of πλεονεξία).[35]

The Greek word εὐλογίαν was translated generous contribution and generous gift.  Paul was surely talking about the money the Corinthians were gathering, or wanted to gather, to contribute to others.   But he used a word that meant praise, commendation or adoration.  It is the root of our word eulogy.  He said this because his eye was fixed on the thanksgiving to God (v. 11) resulting from their promised gift, which was overflowing with many thanks to God (v. 12), and through which they will glorify God because of your obedience to your confession in the gospel of Christ (v. 13).  Even with that in view, especially with that in view, he desired that their giving flowed out from God’s gift of contributing rather than a sense of greediness (πλεονεξίαν, a form of πλεονεξία), not the greediness of others nor their own.

My point is this, Paul continued, The person who sows sparingly will also reap sparingly, and the person who sows generously (εὐλογίαις, another form of εὐλογία) will also reap generously (εὐλογίαις, another form of εὐλογία).[36]  In other words, one who sows with a view toward the praise, commendation or adoration of God will reap the same from God.  Each one of you should give just as he has decided in his heart [as compelled by the gift of contributing], not reluctantly (λύπης, a form of λύπη)[37] or under compulsion (ἀνάγκης, a form of ἀναγκή),[38] because God loves a cheerful giver.  And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.[39]

So giving out of that inner compulsion from the Holy Spirit, the gift of contributing, is good.  But giving out of the compulsion of “1) necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument 2) calamity, distress, straits” with “sorrow, pain, grief, or annoyance” was not what Paul was seeking from the Corinthians.  The latter would be merely money.  Perhaps it would provide for some of the needs of the saints, but it would never be the obedience to your confession in the gospel of Christ and the generosity (ἁπλότητι, a form of ἁπλότης) of your sharing with them and with everyone that would glorify God.  So, I now think sincerity would have been a better translation here as well.  For it is that sincerity of giving out of God’s gift of contributing that secures the promise (2 Corinthians 9:10 NET):

Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.

[2] Romans 12:6 (NET)

[3] Romans 12:8 (NET)

[4] Luke 3:1 (NET)

[5] Luke 3:2, 3 (NET)

[6] Luke 3:7 (NET)

[7] NET note 10: “Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.”

[8] NET note 11: “The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.”

[9] Matthew 3:7 (NET)

[10] Romans 10:2-4 (NET)

[11] Luke 3:10, 11 (NET)

[13] Ephesians 4:28 (NET)

[15] 2 Corinthians 5:18-20 (NET)

[16] Matthew 6:31-33 (NET)

[17] Matthew 5:42 (NET) Table

[19] 1 Thessalonians 2:7b, 8 (NET)

[20] 1 Corinthians 9:16a (NET)

[21] Romans 1:11 (NET)

[23] Romans 1:12 (NET)

[25] 2 Corinthians 9:13 (NET)

[26] Romans 12:8 (NET)

[27] 2 Corinthians 9:1 (NET)

[29] 2 Corinthians 9:12 (NET)

[30] 2 Corinthians 5:18 (NET)

[31] 2 Corinthians 9:2a (NET)

[33] 2 Corinthians 9:2b (NET)

[35] 2 Corinthians 9:5 (NET)

[36] 2 Corinthians 9:6 (NET)

[39] 2 Corinthians 9:7, 8 (NET)

Romans, Part 43

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So I ask, Paul began the eleventh chapter of Romans, God has not rejected his people, has he?[1] referring to his fellow countrymen.[2]  In regard to the gospel they are enemies for your sake, he concluded finally, but in regard to election they are dearly loved for the sake of the fathers.  For the gifts (χαρίσματα, a form of χάρισμα) and the call (κλῆσις) of God are irrevocable (ἀμεταμέλητα, a form of ἀμεταμέλητος[5]  Just as you were formerly disobedient (ἠπειθήσατε, a form of ἀπειθέω) to God, but have now received mercy (ἠλεήθητε, a form of ἐλεέω) due to their disobedience (ἀπειθείᾳ, a form of ἀπείθεια), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy (ἐλέει, a form of ἔλεος) shown to you, they too may now receive mercy (ἐλεηθῶσιν, another form of ἐλεέω).  For God has consigned (συνέκλεισεν, a form of συγκλείω) all people to disobedience (ἀπείθειαν, another form of ἀπείθεια) so that he may show mercy (ἐλεήσῃ, another form of ἐλεέω) to them all.[11]

A note in the NET acknowledged that them “has been supplied for stylistic reasons.”  The original Greek reads simply, “to all.”  I don’t want to get involved in a “universal salvation” argument.  It seems to go nowhere.  After throwing Scripture around and philosophical opinions about free will the argument devolves into something like, “Well, I could never believe in a god who sent (or, would not send) anyone to hell.”  I know I will trust Him as long as He pours his faithfulness (πίστις) into me through his Spirit,[13] whether He sends or does not send people to hell or not.  I do want to consider some of the things about God’s mercy that Paul outlined in Romans 9-11 in a table below.

What Jesus’ obedience, death and resurrection means to his Father, according to Paul

OLD TESTAMENT

Jesus’ obedience, death and resurrection

NEW TESTAMENT
For [God] says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

Romans 9:15 (NET)

 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy.

Romans 11:30, 31 (NET)
God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.

Romans 9:18 (NET)

 So then, it does not depend on human desire or exertion, but on God who shows mercy.

Romans 9:16 (NET) Table

 For God has consigned all people to disobedience so that he may show mercy to…all.

Romans 11:32 (NET)

It may be arbitrary on my part to place—God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden—exclusively under the Old Covenant, if that is seen as a limit to God’s choosing.  My point is simply its logical relationship to I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.  Paul’s conclusion—So then, it does not depend on human desire or exertion, but on God who shows mercy—serves then as the logical and justificatory bridge to his New Covenant argument concluding that, God has consigned all people to disobedience so that he may show mercy to…all.

The word translated consigned is συνέκλεισεν (a form of συγκλείω) in Greek.  Paul used it again when he wrote the Galatians, the scripture imprisoned (συνέκλεισεν) everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.[15]  Another form of the same word is found in Luke’s account of the calling of Peter, James and John: When they had done this [e.g., obeyed Jesus by lowering their nets where he instructed them to lower them], they caught (συνέκλεισαν, another form of συγκλείω) so many fish that their nets started to tear.[16]  It is an interesting image, all of us, all humanity, caught in his net.  For God has consigned all people to disobedience…[17]  Like fearful fish we flail frantically to escape from the One who whispers, Stop your striving and recognize that I am God.[18]  For God has consigned all people to disobedience so that he may show mercy to them all.[19]

I also want to consider the Old Testament precedent for Paul’s reasoning in Romans 11:30 and 31: The word of the Lord came to me, Ezekiel the prophet wrote.  “Son of man, confront Jerusalem with her abominable practices…”[20]

Your mother was a Hittite and your father an Amorite [Table].  Your older sister was Samaria, who lived north of you with her daughters, and your younger sister, who lived south of you, was Sodom with her daughters [Table].  Have you not copied their behavior and practiced their abominable deeds?  In a short time you became even more depraved in all your conduct than they were [Table]!  As surely as I live, declares the sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved [Table].[21]

You have made your sisters appear righteous with all the abominable things you have done [Table], the Lord continued.  So now, bear your disgrace, because you have given your sisters reason to justify their behavior.  Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you [Table].[22]  I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters [Table]…[23]

Like Samaria or Sodom, Paul wrote Gentile believers, that senseless nation[24] chosen for salvation, Just as you were formerly disobedient to God, but have now received mercy due to [Israel’s] disobedience,[25] because, by [Israel’s] transgression salvation has come to the Gentiles, to make Israel jealous.[26]  The fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters will be restored (along with your [Jerusalem’s] fortunes among them) [Table], so that you may bear your disgrace and be ashamed of all you have done in consoling them [Table].  As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status [Table].[27]

So, Paul continued, they [Israel] too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy.[28]  I will deal with you according to what you have done when you despised your oath by breaking your covenant, the Lord said to Jerusalem through Ezekiel.  Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting covenant with you.[29]  I will establish my covenant with you, the Lord continued, and then you will know that I am the Lord.  Then you will remember, be ashamed, and remain silent when I make atonement for all you have done, declares the sovereign Lord.[30]

Oh, the depth of the riches and wisdom and knowledge of God! Paul continued.  How unsearchable are his judgments and how fathomless his ways!  For who has known the mind of the Lord, or who has been his counselor?  Or who has first given to God, that God needs to repay him?  For from him and through him and to him are all things.  To him be glory forever!  Amen.[31]

It causes me to wonder.  I assume that all in—he may show mercy to…all[32]—refers to human beings, those born of Adam.  But if senseless Gentiles, chosen for salvation to make Israel jealous, reject the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness to pursue their own righteousness derived[33] from a select subset of the law and their own religious rules, will that open Christ’s salvation to demons and fallen angels?  Will senseless Gentiles be resurrected to bear [their] disgrace and be ashamed of all [they] have done in consoling demons and fallen angels?  Will the administration of the fullness of the times, to head up all things in Christ really mean all things? – the things in heaven as well as the things on earth[34]?

[1] Romans 11:1a (NET)

[2] Romans 9:3 (NET)

[5] Romans 11:28, 29 (NET)

[11] Romans 11:30-32 (NET)

[15] Galatians 3:22 (NET)

[16] Luke 5:6 (NET)

[17] Romans 11:32a (NET)

[18] Psalm 46:10a (NET)

[19] Romans 11:32 (NET)

[20] Ezekiel 16:1, 2 (NET)

[21] Ezekiel 16:45b-48 (NET)

[22] Ezekiel 16:51b, 52a (NET)

[23] Ezekiel 16:53a (NET)

[24] Romans 10:19 (NET)

[25] Romans 11:30 (NET)

[26] Romans 11:11b (NET)

[27] Ezekiel 16:53-55 (NET)

[28] Romans 11:31 (NET)

[29] Ezekiel 16:59, 60 (NET)

[30] Ezekiel 16:62, 63 (NET)

[31] Romans 11:33-36 (NET)

[32] Romans 11:32b (NET)

[33] Philippians 3:9 (NET)

[34] Ephesians 1:10 (NET)

Son of God – John, Part 5

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Jesus was walking in the temple area in Solomon’s Portico.[1]  Religious leaders surrounded him and asked, “How long will you keep us in suspense?  If you are the Christ, tell us plainly.” Jesus replied, “I told you and you do not believe (πιστεύετε, a form of πιστεύω).”[2]  They did not think it was true; they were not persuaded.[3]  The deeds (ἔργα, a form of ἔργον)[4] I do in my Father’s name testify (μαρτυρεῖ, a form of μαρτυρέω)[5] about me.[6]  The ἔργα that Jesus did in his Father’s name testified that He is the Christ, as opposed to those who loved the darkness rather than the light, because their ἔργα were [full of labours, annoyances, and hardships].[7]

But you refuse to believe (πιστεύετε), Jesus continued, because you are not my sheep.[8]  The word translated refuse is simply οὐ,[9] the absolute as opposed to the relative negation in Greek.  You believe not, Jesus said, because you are not my sheep.  They were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”[10] 

My sheep listen (ἀκούουσιν, a form of ἀκούω)[11] to my voice, Jesus continued.[12]  This is in contrast to those who had not been given the opportunity to know the secrets of the kingdom of heaven:[13]  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear (ἀκούουσιν) nor do they understand.[14]  And Paul wrote, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.[15]

Still speaking of his sheep, Jesus said, I know (γινώσκω, a form of γινώσκω)[16] them, and they follow me.[17]  These are they who are called according to [God’s] purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω)[18] he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.[19]

I give them eternal life, and they will never perish; no one will snatch them from my hand.  My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand.  The Father and I are one.[20]  Then by their actions the religious leaders proved Jesus’ original words, that they did not believe that his deeds testified that He was the Christ.  They picked up rocks again to stone him to death.[21]  I have shown you many good deeds from the Father, Jesus said.  For which one of them are you going to stone me?[22]  We are not going to stone you for a good deed, the religious leaders answered, but for blasphemy, because you, a man, are claiming to be God.[23]

They lacked the knowledge that was revealed to Peter by Jesus’ Father in heaven:[24] You are the Christ, the Son of the living God.[25]  They did not share Nathaniel’s insight that Jesus was the Son of God and the king of Israel.[26]  Apparently the religious leaders assumed that the Christ would serve their interests as they perceived their interests not supersede them, certainly not question their leadership.  “Is it not written in your law,” Jesus answered them, “‘I said, you are gods’?  If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”[27]

There is a lot to say about this turn in Jesus’ argument.  I hope to get to it in time.  For the moment I want to highlight Jesus’ heart.  In the heat of debate he did not ask the religious leaders to believe that He was a new species of human being, born of the flesh of Adam through his mother Mary and born of the Spirit of his Father.  He simply referred to those instances in the book of Exodus where human judges, those entrusted to judge according to God’s law, were called elohim, gods.[28]  If God called Israel’s judges gods, He reasoned, is it right to “say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

If I do not perform the deeds (ἔργα) of my Father, Jesus continued, do not believe (πιστεύετε) me.[29]  And here again He revealed his heart.  But if I do them, even if you do not believe (πιστεύητε, another form of πιστεύω) me, believe (πιστεύετε) the deeds (ἔργοις, another form of ἔργον)…[30]  Though he had hardened them so that by their transgression salvation has come to the Gentiles,[31] though we live by faith, not by sight,[32] though it is a true and trustworthy statement that if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved,[33] face-to-face with his beloved adversaries Jesus encouraged them to trust their sight, the deeds they saw Him accomplish, so that you may come to know (γνῶτε; another form of γινώσκω) and understand (γινώσκητε, another form of γινώσκω) that I am in the Father and the Father is in me.[34]

This was essentially what Jesus said to the messengers from John the Baptist when they asked, “‘Are you the one who is to come, or should we look for another?’”  At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind.  So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them.  Blessed is anyone who takes no offense at me.”[35]

The religious leaders tried unsuccessfully to seize Him again.  Jesus, however, continued performing the deeds (ἔργα) of [his] Father (John 11:1-4 NET).

Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.  (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.)[36]  So the sisters sent a message to Jesus, “Lord, look, the one you love is sick.”  When Jesus heard this, he said, “This sickness will not lead to death, but to God’s glory, so that the Son of God may be glorified through it.”

“Lazarus, come out!” Jesus said to the corpse that had laid four days in its tomb.  The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face.  Jesus said to them, “Unwrap him and let him go.”[37]  “We have a law, the religious leaders said, and according to our law [Jesus] ought to die, because he claimed to be the Son of God!”[38]

Now Jesus performed many other miraculous signs in the presence of the disciples, John concluded, which are not recorded in this book.  But these are recorded so that you may believe (πιστεύητε; another form of πιστεύω) that Jesus is the Christ, the Son of God, and that by believing (πιστεύοντες; another form of πιστεύω) you may have life in his name.[39]  For God did not send his Son into the world to condemn the world, John wrote (or Jesus said) but that the world should be saved through him.[40]

[1] John 10:23 (NET)

[2] John 10:24, 25a (NET)

[3] πιστεύετε was derived from πείθω.

[6] John 10:25b (NET)

[7] John 3:19 (NET)

[8] John 10:26 (NET)

[10] Romans 11:7b, 8 (NET)

[12] John 10:27a (NET)

[13] Matthew 13:11 (NET)

[14] Matthew 13:13 (NET)

[15] Romans 11:11 (NET)

[17] John 10:27b (NET)

[19] Romans 8:28b-30 (NET)

[20] John 10:28-30 (NET)

[21] John 10:31 (NET)

[22] John 10:32 (NET)

[23] John 10:33 (NET)

[24] Matthew 16:17 (NET)

[25] Matthew 16:16 (NET)

[26] John 1:49 (NET)

[27] John 10:34-36 (NET)

[29] John 10:37 (NET)

[30] John 10:38a (NET)

[31] Romans 11:11 (NET)

[32] 2 Corinthians 5:7 (NET)

[33] Romans 10:9 (NET)

[34] John 10:38b (NET)

[35] Luke 7:20-23 (NET)

[36] See: Luke 7:36-50 (NET)

[37] John 11:43b, 44 (NET)

[38] John 19:7 (NET)

[39] John 20:30, 31 (NET)

[40] John 3:17 (NET)

Romans, Part 41

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Now I am speaking to you Gentiles, Paul continued.  Seeing that I am an apostle to the Gentiles, I magnify my ministry, if somehow I could provoke my people to jealousy (παραζηλώσω, a form of παραζηλόω)[1] and save some of them.[2]  Here Paul referred back to the Lord’s prophesy through Moses, I will make you jealous (παραζηλώσω, a form of παραζηλόω) by those who are not a nation; with a senseless nation I will provoke you to anger.[3]

The complete verse reads, They have made me jealous (Septuagint: παρεζήλωσάν, another form of παραζηλόω) with false gods, enraging me with their worthless gods; so I will make them jealous (Septuagint: παραζηλώσω, a form of παραζηλόω) with a people they do not recognize, with a nation slow to learn I will enrage them.[4]  And so I have the karmic reason: Israel made God jealous with false gods, so He made them jealous with senseless, slow to learn or foolish people.  But Paul alluded to a grace reason as well: I ask then, [Israel] did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression [e.g., making God jealous with false gods] salvation has come to the Gentiles, to make Israel jealous (παραζηλῶσαι, another form of παραζηλόω).[5]  And so Paul hoped to provoke [his] people to jealousy (παραζηλώσω, a form of παραζηλόω) and save some of them.

For if their rejection is the reconciliation of the world, Paul continued, what will their acceptance be but life from the dead?[6]  Then he said something odd: If the first portion of the dough offered is holy, then the whole batch is holy…[7]  The phrase the first portion of the dough offered is one word in Greek, ἀπαρχὴ,[8] firstfruits.  At first I thought Paul was referencing the firstfruits offering from the law.

You must offer up a cake of the first (rêʼshı̂yth)[9] of your finely ground flour as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up.  You must give to the Lord some of the first (rêʼshı̂yth) of your finely ground flour as a raised offering in your future generations.[10]  But the firstfruits belonged to the priests and their immediate families:  All the best of the olive oil and all the best of the wine and of the wheat, the first fruits (rêʼshı̂yth) of these things that they give to the Lord, I have given to you.  And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.[11]

So if the whole batch became holy because of the offering of the firstfruits, the people would have starved, because the whole batch would have belonged to the priests and their immediate families.  Paul used the word ἀπαρχὴ in another context in 1 Corinthians.  But now Christ has been raised from the dead, the firstfruits (ἀπαρχὴ)[12] of those who have fallen asleep.  For since death came through a man, the resurrection of the dead also came through a man.  For just as in Adam all die, so also in Christ all will be made alive.  But each in his own order: Christ, the firstfruits (ἀπαρχὴ); then when Christ comes, those who belong to him.[13]

So I think Christ was the fristfruits (ἀπαρχὴ) Paul wrote about, and making the whole batch… holy was not something true of, or done by, the law.  It is accomplished through Christ.  Later in Romans Paul wrote that the people of Israel are dearly loved for the sake of the fathers.[14]  I don’t think he meant that Abraham, Isaac and Jacob were of such special merit that their merit would be extended to their descendants.  I think he referenced the promises the Lord Jesus made to them, about their descendents, as Yahweh.  As Paul wrote earlier, Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.”[15]

And Paul continued, if the root is holy, so too are the branches.[16]  Here again the Lord Jesus is the root:  At that time a root from Jesse will stand like a signal flag for the nations.  Nations will look to him for guidance, and his residence will be majestic.  At that time the sovereign master will again lift his hand to reclaim the remnant of his people…[17]  The Lord Jesus is holy and all who spring forth from him are holy, too.

Then Paul began to describe the attitude Gentile believers should have toward the people of Israel.  Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root, do not boast over the branches.[18]  “I am part of a senseless nation grafted in to make Israel jealous!” is not much to brag about anyway.  But if you boast, Paul continued, remember that you do not support the root, but the root supports you.  Then you will say, “The branches were broken off so that I could be grafted in.”[19]  Here is a good place to review why the branches were broken off (Jeremiah 11:15-17 NET).

The Lord says to the people of Judah, “What right do you have to be in my temple, my beloved people?  Many of you have done wicked things.  Can your acts of treachery be so easily canceled by sacred offerings that you take joy in doing evil even while you make them?  I, the Lord, once called you a thriving olive tree, one that produced beautiful fruit.  But I will set you on fire, fire that will blaze with a mighty roar.  Then all your branches will be good for nothing.  For though I, the Lord who rules over all, planted you in the land, I now decree that disaster will come on you because the nations of Israel and Judah have done evil and have made me angry by offering sacrifices to the god Baal.”

Granted! Paul continued.  They were broken off because of their unbelief, but you stand by faith.  Do not be arrogant, but fear (φοβοῦ, a form of φοβέω)![20]  This word φοβοῦ in this form occurs most often in the New Testament as the divine greeting to the fearful flesh of Adam: Do not be afraid (φοβοῦ)![21]  Do not be afraid (φοβοῦ), Zechariah…[22]  Do not be afraid (φοβοῦ), Mary…[23]  Then Jesus said to Simon, “Do not be afraid (φοβοῦ)…”[24]  Do not be afraid (φοβοῦ), little flock…[25]  Do not be afraid (φοβοῦ), people of Zion…[26]  The Lord said to Paul by a vision in the night, “Do not be afraid (φοβοῦ)…”[27]  Do not be afraid (φοβοῦ), Paul![28]  Do not be afraid (φοβοῦ) of the things you are about to suffer.[29]  But Paul used it twice in Romans to say, But if you do wrong, be in fear (φοβοῦ)…[30]  For if God did not spare the natural branches, perhaps he will not spare you.[31]

I must be an adulteress[32] at heart.  I can’t count how many times I came to this place in Paul’s letter to the Romans, ignored everything I had heard thus far, and ran back to the law.  It was like an all-consuming lust that blinded me and made me deaf to everything Paul had said about the law:  For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.[33]

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.  For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.  But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.[34]

For we consider that a person is declared righteous by faith apart from the works of the law.[35]  Do we then nullify the law through faith?  Absolutely not!  Instead we uphold the law.[36]  For the law brings wrath…[37]  Now the law came in so that the transgression may increase…[38]  For sin will have no mastery over you, because you are not under law but under grace.  What then?  Shall we sin because we are not under law but under grace?  Absolutely not![39]

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives?  For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage.  So then, if she is joined to another man while her husband is alive, she will be called an adulteress.  But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.  So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.[40]

Despite all this when Paul said, Do not be arrogant, but fear (φοβοῦ), I fled in terror from Jesus my Savior back to the law.  A Baal worshiper may have thought that he was worshipping the true God.  I’m sure I did at the time.  A Baal worshiper may have thought that he had found a better god.  But I was worshiping myself and my own ability to keep the law, even after years of practical experience and empirical proofs that I could not keep it.  Do not be afraid (φοβοῦ); just believe.[41]  Do not be afraid (φοβοῦ); just believe…[42]

Notice therefore the kindness and harshness of God, Paul continued, harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.  For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?[43]

Romans, Part 42

[2] Romans 11:13, 14 (NET)

[3] Romans 10:19 (NET) Table

[4] Deuteronomy 32:21 (NET) Table

[5] Romans 11:11 (NET)

[6] Romans 11:15 (NET)

[7] Romans 11:16a (NET)

[10] Numbers 15:20, 21 (NET)

[11] Numbers 18:12, 13 (NET)

[13] 1 Corinthians 15:20-23 (NET)

[14] Romans 11:28b (NET)

[15] Romans 3:4 (NET)

[16] Romans 11:16b (NET)

[17] Isaiah 11:10, 11a (NET)

[18] Romans 11:17, 18a (NET)

[19] Romans 11:18b, 19 (NET)

[20] Romans 11:20 (NET)

[21] Revelation 1:17 (NET)

[22] Luke 1:13 (NET)

[23] Luke 1:30 (NET)

[24] Luke 5:10 (NET)

[25] Luke 12:32 (NET)

[26] John 12:15 (NET)

[27] Acts 18:9 (NET)

[28] Acts 27:24 (NET)

[29] Revelation 2:10 (NET)

[30] Romans 13:4 (NET)

[31] Romans 11:21 (NET)

[33] Romans 2:13 (NET)

[34] Romans 3:19-22a (NET)

[35] Romans 3:28 (NET) Table

[36] Romans 3:31 (NET)

[37] Romans 4:15a (NET)

[38] Romans 5:20a (NET)

[39] Romans 6:14, 15 (NET)

[40] Romans 7:1-6 (NET)

[43] Romans 11:22-24 (NET)

Romans, Part 40

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So I ask, Paul continued, God has not rejected his people, has he?  Absolutely not!  For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.  God has not rejected his people whom he foreknew (προέγνω, a form of προγινώσκω)![1]  The word προέγνω leads me directly back to Romans 8:28-30 (NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Do you not know (οἴδατε, a form of εἴδω; literally see) what the scripture says about Elijah, Paul continued, how he pleads (ἐντυγχάνει, a form of ἐντυγχάνω) with God against Israel?  “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!”[4]  To plead against is certainly a valid translation.  But to fully appreciate Paul’s sarcasm I think I must revisit the other two times he used ἐντυγχάνει in Romans, as well as the story when the Lord determined that Elisha would replace Elijah as prophet.

The Spirit helps us in our weakness, Paul wrote, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings.  And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes (ἐντυγχάνει, a form of ἐντυγχάνω) on behalf of the saints according to God’s will.[5]  And, Who will bring any charge against God’s elect?  It is God who justifies.  Who is the one who will condemn?  Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding (ἐντυγχάνει, a form of ἐντυγχάνω) for us.[6]  So I begin to see the contrast that Elijah sounded more like an accuser than an intercessor, Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!

The Lord strengthened and helped Elijah flee from Jezebel for forty days.  But after he had spent the night in a cave at Horeb, the Lord spoke to him, “Why are you here, Elijah?”[7]  I have been absolutely loyal to the Lord, the sovereign God, Elijah answered, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword.  I alone am left and now they want to take my life.[8]

After a demonstration where Elijah saw that the Lord was not in a mighty wind, an earthquake, or a fire, but a soft whisper,[9] He gave him another chance to answer the same question, Why are you here, Elijah?[10]  But Elijah gave exactly the same answer.  So Elijah’s prophetic ministry was close to its end, at least for the time being.  Go back the way you came and then head for the Desert of Damascus, the Lord told him. Go and anoint Hazael king over Syria.  You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet.[11]

He doesn’t seem to be angry with Elijah.  The Lord simply recognized that Elijah had reached the end of that measure of faith He had distributed to him: For by the grace given to me, Paul wrote the Romans, I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.[12]

Elijah thought he had performed the ultimate empirical test before all Israel, proving once and for all, The Lord is the true God![13]  He didn’t understand that, faith comes by hearing, and hearing by the word of God,[14] the soft whisper rather than the cacophony of wind, earthquake or fire.  But the Lord said to him, I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.[15]

But what was the divine response to [Elijah]? Paul continued in Romans, “I have kept for myself seven thousand people who have not bent the knee to Baal.”  So in the same way at the present time there is a remnant chosen (ἐκλογὴν, a form of ἐκλογή) by grace.  And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.[17]  Earlier Paul wrote, when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election [ἐκλογὴν, a form of ἐκλογή] would stand, not by works but by his calling [καλοῦντος, a form of καλέω] – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”[19]

The word translated calling above, καλοῦντος in Greek, is a form of καλέω, as is ἐκάλεσεν translated called in, And those he predestined, he also called (ἐκάλεσεν, another form of καλέω); and those he called (ἐκάλεσεν, another form of καλέω), he also justified; and those he justified, he also glorified.[20]  And Paul described God as the One who makes the dead alive and summons (καλοῦντος, a form of καλέω) the things that do not yet exist as though they already do.[21]

What then? Paul continued.  Israel failed to obtain what it was diligently seeking, but the elect (ἐκλογὴ; i.e., ἐκλογὴν χάριτος, those chosen by grace) obtained it.  The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”  And David says, “Let their table become a snare and trap, a stumbling block and a retribution for them; let their eyes be darkened so that they may not see, and make their backs bend continually.”[22]

But why?  Why would God do this to his chosen people?  For this is what the Lord has commanded us, Paul and Barnabas said in Pisidian Antioch, “I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.”[23]  And to the Romans Paul wrote, I ask then, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.[24]

Even in Acts Luke made it plain, When the Gentiles [in Pisidian Antioch] heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed (τεταγμένοι, a form of τάσσω) for eternal life believed.[26]  This knowledge that God calls people to salvation “in a certain order” should fill one with hope.  Now if [Israel’s] transgression means riches for the world, Paul continued, and their defeat means riches for the Gentiles, how much more will their full restoration (πλήρωμα) bring?[28]

No one sews a patch of unshrunk cloth on an old garment, Jesus said, because the patch (πλήρωμα, or filling) will pull away from the garment and the tear will be worse.  And no one pours new wine into old wineskins; otherwise the skins burst and the wine is spilled out and the skins are destroyed.  Instead they put new wine into new wineskins and both are preserved.[29]  This was Jesus’ answer to a question asked by John the Baptist’s disciples, why Jesus’ disciples did not adhere to their religious norms, and those of the Pharisees.

[1] Romans 11:1, 2a (NET)

[4] Romans 11:2b, 3 (NET)

[5] Romans 8:26, 27 (NET)

[6] Romans 8:33, 34 (NET) Table

[7] 1 Kings 19:9 (NET)

[8] 1 Kings 19:10 (NET)

[9] 1 Kings 19:12 (NET)

[10] 1 Kings 19:13 (NET)

[11] 1 Kings 19:15, 16 (NET)

[12] Romans 12:3 (NET)

[13] 1 Kings 18:39 (NET)

[14] Romans 10:17 (NKJV)

[15] 1 Kings 19:18 (NET)

[17] Romans 11:4-6 (NET)

[19] Romans 9:10-13 (NET)

[20] Romans 8:30 (NET)

[21] Romans 4:17b (NET)

[22] Romans 11:7-10 (NET)

[23] Acts 13:47 (NET)

[24] Romans 11:11 (NET)

[26] Acts 13:48 (NET)

[28] Romans 11:12 (NET)

[29] Matthew 9:16, 17 (NET)