Atonement, Part 3

Posted on August 19, 2018 by admin

I’ll continue to consider y^ehôvâh’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 (y^ehôvâh, 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.
Exodus 30:22-33	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 (y^ehôvâh, 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 y^ehôvâh’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 y^ehôvâh. The only holiness the Pharisees could legitimately^[16] claim was atonement made by priests performing rituals prescribed by y^ehôvâh. 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 (y^ehôvâh,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.

Atonement, Part 4

Back to Atonement, Part 6

Back to Everyone Fathered by God Does Not Sin

Back to My Deeds, Part 2

Back to Atonement, Part 1

Back to Son of God – 1 John, Part 1

Back to Atonement, Part 8

Back to Atonement, Part 10

Back to A Door of Hope, Part 1

^[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 y^ehôvâh’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 49

Posted on December 13, 2013 by admin

If [the gift] is showing mercy (ἐλεῶν, a form of ἐλεέω),^[1] he must do so with cheerfulness.^[2] This is my gift, the one given to me. It is the way I see Jesus and his Father. It is the way I see the world. It is my bias. Blessed are the merciful (ἐλεήμονες, a form of ἐλεήμων),^[3] for they will be shown mercy (ἐλεηθήσονται, a form of ἐλεέω).^[4] Given that bias it is probably good to start with something I do not mean by mercy.

“Have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”^[5] two blind men shouted. Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” Then he touched their eyes saying, “Let it be done for you according to your faith.” And their eyes were opened.^[6]

The blind men asked Jesus for mercy, believed He was able to do what they asked, and received the mercy they asked for, according to [their] faith. And I don’t want anything to do with this kind of faith or this kind of mercy.

Jesus sternly warned (ἐνεβριμήθη, a form of ἐμβριμάομαι)^[7] them, “See that no one knows about this.”^[8] But they disobeyed Him; they went out and spread the news about him throughout that entire region.^[9]

As he was entering a village, ten men with leprosy met him. They stood at a distance, raised their voices and said, “Jesus, Master, have mercy (ἐλέησον, a form of ἐλεέω) on us.” When he saw them he said, “Go and show yourselves to the priests.”^[10] It took some faith to obey Jesus, to go back to priests who were likely to tell them what they already knew, that they were leprous. And as they went along, they were cleansed.^[11] You see that [their] faith was working together with [their] works and [their] faith was perfected by works.^[12]

Then one of them, when he saw he was healed, turned back, praising God with a loud voice. He fell with his face to the ground at Jesus’ feet and thanked him. (Now he was a Samaritan.) Then Jesus said, “Were not ten cleansed? Where are the other nine? Was no one found to turn back and give praise to God except this foreigner?”^[13]

Assuming that the other nine were descendants of Israel, they may have been too busy to turn back and give praise to God, too busy trying to make themselves worthy of the mercy Jesus had shown them, too busy obeying the law (Leviticus 14:1-20 NET):

The Lord spoke to Moses: “This is the law of the diseased person on the day of his purification, when he is brought to the priest. The priest is to go outside the camp and examine the infection. If the infection of the diseased person has been healed, then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed. The priest will then command that one bird be slaughtered into a clay vessel over fresh water. Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.

“The one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. Then afterward he may enter the camp, but he must live outside his tent seven days. When the seventh day comes he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean.

“On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil, and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the Lord at the entrance of the Meeting Tent.

“The priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the Lord. He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy. Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot. The priest will then take some of the log of olive oil and pour it into his own left hand. Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord. The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

“The priest must then perform the sin offering and make atonement for the one being cleansed from his impurity. After that he is to slaughter the burnt offering, and the priest is to offer the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.^[14]

Get up and go your way, Jesus said to the foreigner who returned to Him and gave praise to God. Your faith has made you well.^[15] This is better, perhaps, but still not the mercy I want.

The next example is found in three gospel accounts:

Matthew

Mark

Luke

As they were leaving Jericho, a large crowd followed them. Two blind men were sitting by the road.

Matthew 20:29, 30a (NET)

They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 10:46 (NET)

As Jesus approached Jericho, a blind man was sitting by the road begging.

Luke 18:35 (NET)

If someone wants to impeach the witnesses the discrepancies in these accounts seem very important. They sound like the limited perceptions and faulty memories of eye witnesses who didn’t necessarily understand what they were seeing, and the alterations that naturally occur when favorite stories are passed on by word of mouth. The more I want to know God, however, the less important they seem.

Matthew

Mark

Luke

When they heard that Jesus was passing by, they shouted, “Have mercy (ἐλέησον, a form of ἐλεέω) on us, Lord, Son of David!” The crowd scolded them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”

Matthew 20:30b, 31 (NET)

When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!” Many scolded him to get him to be quiet, but he shouted all the more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Mark 10:47-48 (NET)

When he heard a crowd going by, he asked what was going on. They told him, “Jesus the Nazarene is passing by.” So he called out, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!” And those who were in front scolded him to get him to be quiet, but he shouted even more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Luke 18:36-39 (NET)

Though the accounts differ regarding when and how many blind men asked for Jesus’ mercy, they agree that the crowd scolded him/them but couldn’t silence him/them.

Matthew

Mark

Luke

Jesus stopped (στὰς, a form of ἵστημι),^[16] called (ἐφώνησεν, a form of φωνέω)^[17] them…

Matthew 20:32a (NET)

Jesus stopped (στὰς) and said, “Call (φωνήσατε, another form of φωνέω) him.” So they called (φωνοῦσιν, a form of φωνέω) the blind man and said to him, “Have courage! Get up! He is calling (φωνεῖ, a form of φωνέω) you.” He threw off his cloak, jumped up, and came to Jesus.

Mark 10:49, 50 (NET)

So Jesus stopped (σταθεὶς, another form of ἵστημι) and ordered (ἐκέλευσεν, a form of κελεύω)^[18] the beggar to be brought to him.

Luke 18:40a (NET)

This is new^[19] relative to the first two stories of mercy. In each of these accounts Jesus stopped (στὰς in Matthew and Mark, σταθεὶς in Luke) and called (ἐφώνησεν, a form of κελεύω) them (Matthew). Mark offered detail to that call: Jesus stopped (στὰς) and said, “Call (φωνήσατε) him” to those who traveled with Him, presumably his disciples. So they called (φωνοῦσιν) the blind man and said to him, “Have courage! Get up! He is calling (φωνεῖ) you.” The blind man threw off his cloak, jumped up, and came to Jesus. Luke, the historian, resolved these accounts with, So Jesus stopped (σταθεὶς) and ordered (ἐκέλευσεν, a form of κελεύω)^[20] the beggar to be brought to him.

These are not the words Paul used to describe God’s calling, but together they form a vivid picture of what he meant by them. And we know that all things work together for good for those who love God, who are called (κλητοῖς, a form of κλητός)^[21] according to his purpose, because those whom he foreknew 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 (ἐκάλεσεν, a form of καλέω);^[22] and those he called (ἐκάλεσεν, a form of καλέω), he also justified; and those he justified, he also glorified.^[23]

Matthew

Mark

Luke

…and said, “What do you want me to do for you?” They said to him, “Lord, let our eyes be opened.” Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed (ἠκολούθησαν, a form of ἀκολουθέω) him.

Matthew 20:32b-34 (NET)

Then Jesus said to him, “What do you want me to do for you?” The blind man replied, “Rabbi, let me see again.” Jesus said to him, “Go, your faith has healed you.” Immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) him on the road.

Mark 10:51, 52 (NET)

When the man came near, Jesus asked him, “What do you want me to do for you?” He replied, “Lord, let me see again.” Jesus said to him, “Receive your sight; your faith has healed you.” And immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) Jesus, praising God.

Luke 18:40b-43a (NET)

When all the people saw it, they too gave praise to God.

Luke 18:43b (NET)

In the first story two blind men thought it was more important to tell others about Jesus than to obey Him themselves. In the second story obedience was not at issue. There is no indication that the lepers were doing anything other than obeying Jesus’ command, Go and show yourselves to the priests. At issue was the matter of gratitude, demonstrated in praise for God. Jesus raised the question whether the other nine lepers were praising God or, perhaps, praising themselves for their adherence to the works of the law. For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.^[24]

Yet the blind man/men called by Jesus followed Him, not because he/they were given a law. Jesus did not say, Follow Me. Yet the work of the law [was] written in their hearts.^[25] They were doers, poets, of the law, speaking their own lines from their own hearts, as opposed to actors (hypocrites), wearing a false face and speaking a poet’s lines. They not only praised God themselves, When all the people saw it, they too gave praise to God.

This is more like it, mercy that causes me to follow Jesus, praising God, a mercy that causes others, when they see me following Jesus, to praise, not me, but God. I will have mercy (ἐλεήσω, another form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion. So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).^[26] This is the mercy I want to receive. This is the mercy I long to extend to all around me. This is the mercy Paul found in the Lord when he had great sorrow and unceasing anguish in [his] heart.^[27]

Just as you were formerly disobedient to God, but have now received mercy (ἠλεήθητε, a form of ἐλεέω) due to their disobedience, so they too have now been disobedient in order that, by the mercy (ἐλέει, a form of ἔλεος)^[28] shown to you, they too may now receive mercy (ἐλεηθῶσιν, a form of ἐλεέω). For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, a form of ἐλεέω) to them all.^[29]

This mercy is to be shown with cheerfulness (ἱλαρότητι, a form of ἱλαρότης),^[30] not reluctantly or under compulsion, because God loves a cheerful (ἱλαρὸν, a form of ἱλαρός)^[31] giver.^[32] I fall down here because of the gospel presented as law rather than grace handed down to me from my religion that still adheres to my religious mind: “Believe in the Lord Jesus Christ before you die, or burn in hell for all eternity.” I am the dark side of the proverb, Train a child in the way that he should go, and when he is old he will not turn from it.^[33] To counteract that darkness I want to look at two instances when Jesus didn’t want to show someone mercy.

A Canaanite woman from [the region of Tyre and Sidon] came and cried out, “Have mercy (ἐλέησον, a form of ἐλεέω) on me, Lord, Son of David! My daughter is horribly demon-possessed!”^[34]

This woman was a living remnant of the people Jesus, as Yahweh, had commanded Israel to exterminate with extreme prejudice—because the Canaanites were wicked idolaters? Yes, as a matter of legal justification, but more to the point, for the faithfulness of his chosen people: for when they prostitute themselves to their gods and sacrifice to their gods, and someone invites you, you will eat from his sacrifice; and you then take his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.^[35]

So Jesus ignored the woman’s persistent plea. Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.”^[36]

So Jesus began to explain to the woman the obligations of righteousness, the law He was under from his Father: I was sent only to the lost sheep of the house of Israel.^[37]

But she came and bowed down before him and said, “Lord, help me!”^[38]

“It is not right to take the children’s bread and throw it to the dogs,” he said.^[39]

The Canaanite woman might have said, “I’m as good as any Jew here!” And Jesus might have agreed with her, but I don’t think that response would have moved him from the law of his Father.

“Yes, Lord,” she said instead, “but even the dogs eat the crumbs that fall from their masters’ table.”^[40]

When Jesus said, Blessed are the poor in spirit, for the kingdom of heaven belongs to them,^[41] He meant what He said. So He answered the Canaanite woman, “Woman, your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.^[42]

So, did Jesus sin by disobeying the law of his Father? No, because Jesus and his Father knew, long before Paul wrote any letter to the Galatians, that if you are led by the Spirit, you are not under the law,^[43] and regarding the fruit of the Spirit: Against such things (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) there is no law.^[44]

The second instance deserves its own essay. I’ll conclude this one with Paul’s words of gratitude because it seems fitting in the context of the gift of showing mercy. My religion teaches me to present the gospel with Paul’s words from his letter to the Romans (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them. For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people are without excuse.

But privately in his letter to the young preacher Timothy, Paul wrote (1 Timothy 1:12-17 NET):

I am grateful (Χάριν, a form of χάρις)^[45] to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful (πιστόν, a form of πιστός)^[46] in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy (ἠλεήθην, a form of ἐλεέω) because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω)^[47] in unbelief (ἀπιστίᾳ),^[48] and our Lord’s grace (χάρις) was abundant, bringing faith (πίστεως, a form of πίστις)^[49] and love (ἀγάπης, a form of ἀγάπη)^[50] in Christ Jesus. This saying is trustworthy (πιστὸς) and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! But here is why I was treated with mercy (ἠλεήθην, a form of ἐλεέω): so that in me as the worst, Christ Jesus could demonstrate his utmost patience (μακροθυμίαν, a form of μακροθυμία),^[51] as an example for those who are going to believe in him for eternal life. Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.

Romans, Part 50

Back to Condemnation or Judgment? Part 7

Back to Paul’s Religious Mind Revisited, Part 6

Back to To Make Holy, Part 4

Back to Forgiven or Passed Over? Part 6

Back to Who Am I? Part 9

^[2] Romans 12:8 (NET)

^[4] Matthew 5:7 (NET)

^[5] Matthew 9:27 (NET)

^[6] Matthew 9:28-30a (NET)

^[8] Matthew 9:30b (NET)

^[9] Matthew 9:31 (NET)

^[10] Luke 17:12-14a (NET)

^[11] Luke 17:14b (NET)

^[12] James 2:22 (NET)

^[13] Luke 17:15-18 (NET)

^[14] Leviticus 14:1-20 (NET)

^[15] Luke 17:19 (NET)

^[19] In Luke’s account the lepers stood (ἔστησαν, another form of ἵστημι) at a distance (Luke 17:12b NET).

^[23] Romans 8:28-30 (NET)

^[24] Romans 3:20 (NET)

^[25] Romans 2:15 (NET)

^[26] Romans 9:15, 16 (NET)

^[27] Romans 9:2 (NET)

^[29] Romans 11:30-32 (NET)

^[32] 2 Corinthians 9:7b (NET)

^[33] Proverbs 22:6 (NET)

^[34] Matthew 15:22 (NET)

^[35] Exodus 34:15, 16 (NET)

^[36] Matthew 15:23 (NET)

^[37] Matthew 15:24 (NET)

^[38] Matthew 15:25 (NET)

^[39] Matthew 15:26 (NET)

^[40] Matthew 15:27 (NET)

^[41] Matthew 5:3 (NET)

^[42] Matthew 15:28 (NET)

^[43] Galatians 5:18 (NET)

^[44] Galatians 5:22, 23 (NET)

Romans, Part 43

Posted on May 2, 2013 by admin

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]?