Tag Archives: Romans 13:10

Antichrist, Part 2

Posted on by

Before I could write about Lars von Trier’s movie, I had to return to what John the Apostle had to say about antichrist (ἀντίχριστος).[1]  1 John 2:3-6 served as a preface and point of departure for that study.

Now by this we know that we have come to know God: 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.  But whoever obeys his word, truly in this person the love (ἀγάπη)[2] of God has been perfected (τετελείωται, a form of τελειόω).[3]

In other words God’s ἀγάπη, when it is perfected, empowers me to keep his commandments.  For this is the love (ἀγάπη) of God: that we keep his commandments, John penned later in the same letter.  And his commandments do not weigh us down, because everyone who has been fathered by God conquers the world.[4]  Or as Paul said, ἀγάπη is the fulfillment of the law,[5] and, the one bringing forth in you both the desire (θέλειν)[6] and the effort – for the sake of his good pleasure – is God.[7]

God’s ἀγάπη is perfected in me by faith: we have come to know and to believe the love (ἀγάπην, another form of ἀγάπη) that God has in us.  God is love (ἀγάπη), and the one who resides in love (ἀγάπη) resides in God, and God resides in him [Table].  By this love (ἀγάπη) is perfected (τετελείωται, a form of τελειόω) with us…[8]  Not only the ἀγάπη but the faith was supplied by God—But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness (πίστις)[9]—if I had but gotten out of his way.  My religious mind stumbled over John’s statement, 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.[10]

I thought I could avoid the stigma of being called a liar and prove myself true by obeying—first the law then Paul’s definition of love—in my own strength.  I set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing![11]  A note in the NET on the phrase love of God (1 John 5:3 NET), reads: “Once again the genitive could be understood as (1) objective, (2) subjective, or (3) both.  Here an objective sense is more likely (believers’ love for God) because in the previous verse it is clear that God is the object of believers’ love.”  What is far more obvious to me now is that my love for God was not sufficient to keep his commandments, and all my efforts to do so did weigh [me] down, when compared to being buoyed up by the fruit of his Spirit.

Still, I had received the desire (θέλειν) to keep his commandments, though God’s love was not yet perfected in me.  For I want (θέλειν) to do the good, Paul lamented in Romans, but I cannot do it.[12]  My friends’ desires, on the other hand, did not suddenly change.  And nothing I said mattered to them.  Their ongoing sinful behavior tormented me.  Why don’t they see? I wondered.

Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you,[13] Paul replied when the Lord had said to him, Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.[14]  And when the blood of your witness Stephen was shed, Paul continued, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.[15]  It seemed to me that since someone like I was had changed (repented) that everyone should change.  By this we know that we are in him, John wrote.  The one who says he resides in God ought (ὀφείλει, a form of ὀφείλω)[16] himself to walk just as Jesus walked.[17]

There is nothing wrong with translating ὀφείλει ought:  “We have a law, and according to our law he ought (ὀφείλει, a form of ὀφείλω) to die, because he claimed to be the Son of God!”[18] religious leaders said of Jesus.  But with my predilection for proving myself—“what I could do for God”—I need to remember that to owe is the primary meaning of ὀφείλει:  Now if [Onesimus] has defrauded you of anything, Paul wrote Philemon, or owes (ὀφείλει, a form of ὀφείλω) you anything, charge what he owes to me.[19]  My religious mind has used ought to turn John’s statement on its head.  I have believed that anything but absolute conformity on my part to walk just as Jesus walked is proof that I am not in him and do not reside in God, despite the fact that a sense of obligation, that I owe this to Him, has been with me since I believed.  My friends did not think they owed this to God, or anyone else, simply because I began to believe.

Children, it is the last hour, John wrote, and just as you heard that the antichrist (ἀντίχριστος) is coming, so now many antichrists (ἀντίχριστοι, a form of ἀντίχριστος) have appeared.  We know from this that it is the last hour.  They went out (ἐξῆλθαν, a form of ἐξέρχομαι)[20] from us, but they did not really belong to us, because if they had belonged to us, they would have remained (μεμενήκεισαν, a form of μένω)[21] with us.  But they went out from us to demonstrate that all of them do not belong to us.[22]  And I think 1 John 2:3-6 has more to do with the antichrists’ point of departure—They went out from us—than any geographical or institutional location.

To sense the obligation to walk just as Jesus walked while being imperfect in God’s love is a state of dynamic tension.  Though I didn’t realize it at the time, seeking to obey the law or Paul’s definition of love in my own strength was a way to ease that tension.  After all, no one, not even Jesus, could expect me to be as perfect as He is in my own strength.  I was completely aware that I was easing that tension when I deliberately abandoned my obligation to walk just as Jesus walked because “it didn’t matter what I did, because I was forgiven and because I was not under law but under grace” (as some of my new friends interpreted and preached the Apostle Paul).

Still, He always brought me back from the latter excursions:  Now as for you, John wrote, the anointing that you received from him resides (μένει, another form of μένω)[23] in you, and you have no need for anyone to teach you.  But as his anointing teaches you about all things, it is true and is not a lie.  Just as it has taught you, you reside (μένετε, another form of μένω) in him.[24]  If you love me, Jesus said, you will obey (τηρήσετε, a form of τηρέω) my commandments.  Then I will ask the Father, and he will give you another Advocate to be with you forever – the Spirit of truth, whom the world cannot accept, because it does not see him or know him.  But you know him, because he resides (μένει) with you and will be in (ἐν)[25] you.[26]

The former excursions (though less like excursions and more like my lifestyle) were a bit more intractable.  After all, wasn’t God pleased by my noble efforts to keep the law or Paul’s definition of love?   Who is the liar, John wrote, but the person who denies that Jesus is the Christ?  This one is the antichrist: the person who denies the Father and the Son.  Everyone who denies the Son does not have the Father either.  The person who confesses the Son has the Father also.[27]

I didn’t deny Jesus with my mouth.  I honored Him with my lips.  But in my heart I rejected the righteousness that comes by way of Christ’s faithfulness in favor of my own righteousness derived from the law[28] or Paul’s definition of ἀγάπη.  I was certainly hearing some of the things I’ve written about here.  I did attempt from time to time to trust Him with MY righteousness.  It wasn’t that I was better somehow at it than He was.  It was that I demanded 100% compliance from Him (e.g., from me when He was in charge) but I was much more lenient with myself when I took control.

Dear friends, John continued, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world.  By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.[29]  For me now this means more than paying lip service to Jesus.  Does the spirit encourage me to trust God’s credited righteousness, to rely on the fruit of his Spirit?  Or does the spirit encourage me to turn back to my own ways, striving in my own strength to keep his commandments?

Again John wrote of antichrist: But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another.  (Now this is love: that we walk according to his commandments.)  This is the commandment, just as you have heard from the beginning; thus you should walk in it.  For many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh.  This person is the deceiver and the antichrist!  Watch out, so that you do not lose the things we have worked for, but receive a full reward.[30]

John wrote his own ode to the love that fulfills the law (1 John 4:7-19 NET).

Dear friends, let us love (ἀγαπῶμεν, a form of ἀγαπάω) one another, because love (ἀγάπη) is from God, and everyone who loves (ἀγαπῶν, another form of ἀγαπάω) has been fathered by God and knows God.  The person who does not love (ἀγαπῶν, another form of ἀγαπάω) does not know God, because God is love (ἀγάπη).  By this the love (ἀγάπη) of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.  In this is love (ἀγάπη): not that we have loved (ἠγαπήκαμεν, another form of ἀγαπάω) God, but that he loved (ἠγάπησεν, another form of ἀγαπάω) us and sent his Son to be the atoning sacrifice for our sins.

Dear friends, if God so loved (ἠγάπησεν, another form of ἀγαπάω) us, then we also ought (ὀφείλομεν, another form of ὀφείλω) to love (ἀγαπᾶν, another form of ἀγαπάω) one another.  No one has seen God at any time.  If we love (ἀγαπῶμεν, another form of ἀγαπάω) one another, God resides in us, and his love (ἀγάπη) is perfected (τετελειωμένη, another form of τελειόω) in us.  By this we know that we reside in God and he in us: in that he has given us of his Spirit.  And we have seen and testify that the Father has sent the Son to be the Savior of the world.

If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know and to believe the love (ἀγάπην, another form of ἀγάπη) that God has in us.  God is love (ἀγάπη), and the one who resides in love (ἀγάπη) resides in God, and God resides[31] in him [Table].  By this love (ἀγάπη) is perfected (τετελείωται) with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.  There is no fear in love (ἀγάπη), but perfect (τελεία, a form of τέλειος)[32] love (ἀγάπη) drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected (τετελείωται) in love (ἀγάπη).  We love (ἀγαπῶμεν, another form of ἀγαπάω) because he loved (ἠγάπησεν, another form of ἀγαπάω) us first.

Though Paul didn’t use the word antichrist he described a similar phenomenon of a religious person in whom God’s love is not perfected (1 Corinthians 13:1-3 NET).

If I speak in the tongues of men and of angels, but I do not have love (ἀγάπην, another form of ἀγάπη), I am a noisy gong or a clanging cymbal.  And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love (ἀγάπην, another form of ἀγάπη), I am nothing.  If I give away everything I own, and if I give over my body in order to boast, but do not have love (ἀγάπην, another form of ἀγάπη), I receive no benefit.

The meaning (in words) of ἀγάπη does not come from an understanding of a word in the Greek language, but from the following (1 Corinthians 13:4-13 NET):

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious. Love (ἀγάπη) does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.

Love (ἀγάπη) never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside.  For we know in part, and we prophesy in part, but when what is perfect (τέλειον, another form of τέλειος) comes, the partial will be set aside.  When I was a child, I talked like a child, I thought like a child, I reasoned like a child.  But when I became an adult, I set aside childish ways.  For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).

[3] 1 John 2:3-5a (NET)

[4] 1 John 5:3, 4a (NET)

[5] Romans 13:10b (NET)

[7] Philippians 2:13 (NET)

[8] 1 John 4:16-18a (NET)

[9] Galatians 5:22 (NET)

[10] 1 John 2:4 (NET)

[11] Galatians 2:21 (NET)

[12] Romans 7:18b (NET)

[13] Acts 22:19 (NET)

[14] Acts 22:18 (NET) Table

[15] Acts 22:20 (NET)

[17] 1 John 2:5b, 6 (NET)

[18] John 19:7 (NET)

[19] Philemon 1:18 (NET)

[22] 1 John 2:18, 19 (NET)

[24] 1 John 2:27 (NET)

[26] John 14:15-17 (NET)

[27] 1 John 2:22, 23 (NET)

[28] Philippians 3:9 (NET)

[29] 1 John 4:1-3 (NET)

[30] 2 John 1:5-8 (NET)

Antichrist, Part 1

Posted on by

I was introduced to Lars von Trier’s movies in a backhanded way.  A friend wanted me to watch “Melancholia” because she thought it was a waste of two hours of her life.  I suspected she was afraid I might like it and call her taste into question.  I was afraid of that too as I watched the magical beginning of the film.  Fortunately for our friendship I found the character Justine disagreeable enough to satisfy her.  I enjoyed the film more when I skipped from the extreme slow motion photography of the opening to the chapter titled “Claire” and watched from there to the end.  Less of Justine’s melancholia was definitely more for me.  I was hooked however on Lars von Trier.

I cried at the end of “Breaking the Waves” when God credited Bess’s faith as righteousness: For what does the scripture say? Paul asked.  “Abraham believed God, and it was credited to him as righteousness.”[1]  The plot turned on the confusion in the English language between eros and agapē.  It seems to me that English speaking believers who care about making the Gospel plain would lead the curve to accept fuck and fucking as legitimate words for eros.  We are the ones, after all, muscling in on love (since the Aunt Pollys[2] and professional fundraisers of the world have made charity[3] as odious to the receiver as to the giver).

Sexual intercourse is too clinical to substitute for eros.  Making love is too nice-nice, too insincere, or too dishonest to suffice.  The freshly fucked wife lying forlornly beside her husband, asking, “Do you love me?” knows full well that fucking doesn’t make any love.  Her clueless husband turning from the television to stare incredulously at her, and saying defensively, “Didn’t I just show you how much I love you?” thinks love was the feeling he had while fucking her.  Or worse, he might take offense thinking she has denigrated his performance as a fucker.  If he has read any books about fucking he might take the time to cuddle and talk to her afterwards, before turning to the television.  But a wife is close enough to see through that hypocrisy eventually.  Only the love that flows from Christ’s Spirit is the ἀγάπη[4] (agapē) she seeks when fucking just isn’t enough.

I was on my first movie set with nudity.  We were ready to shoot.  The male actor, speaking for himself and his female counterpart, asked the director, “Are we making love or fucking?”  We all knew exactly what he meant.  Making love is the tender prelude to the selfish self-abandon of fucking.  Making love is the hope of which fucking is the substance.  By comparison making love seems calculated, hypocritical, a mere going through the motions, or a practiced aloofness.  “Give me a little of both,” the director replied.

Love (ἀγάπη) does no wrong to a neighbor, Paul wrote.  Therefore love (ἀγάπη) is the fulfillment of the law.[5]  Few would be persuaded that, fucking does no wrong to a neighbor; therefore fucking (or the feeling I have while I am fucking, or wanting to fuck, her) is the fulfillment of the law.  I wonder sometimes, however, if we don’t actually prefer the confusion.  Loving enemies and praying for persecutors is decidedly unsexy and a hard sell.  It isn’t natural.  It only comes from the ἀγάπη of God flowing into one through his Holy Spirit and then out again as attitudes and actions that are incomprehensible to those born only of the flesh of Adam.

Having said all that, however, there was something about fucking, especially first fucking, that made me highly susceptible to the ἀγάπη of God.  I have noticed a similar phenomenon in other men.  It makes a sort of sense then that Satan and the religious mind would conspire to make first fucking as “immoral” as possible, to short circuit that natural progression from eros to agapē.  In the past this was achieved by putting all women but prostitutes completely out of reach.  In my day it was the misnomer premarital sex and the presumed punishment for premarital sex—pregnancy.  In terms of God’s law it was about as difficult for a man to commit premarital sex as to commit a pre-homicidal murder, since even a man who raped a single woman had committed lifelong marriage (Deuteronomy 22:28, 29 NET):

Suppose a man comes across a virgin who is not engaged and overpowers and rapes her and they are discovered [Table].  The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives [Table].

In “Breaking the Waves” Bess knew that Jan worked on an oil rig out at sea when she married him.  But after their honeymoon, when he had to go back to work, she couldn’t bear their separation.  (I should probably say that I will be spoiling “Breaking the Waves” for anyone who finds a movie “spoiled” by knowing its story.)  Bess prayed that God would bring Jan home.  Whenever Bess prayed, by the way, she spoke for herself and then lowered the pitch of her voice and spoke for God as well.  Not surprisingly perhaps, Bess’s god sounded a bit like the elders of her church.

Early in the film we get a picture of her church.  When Jan asked why they had no bells in their steeple, the religious leader scolded, “We do not need bells in our church to worship God.”  “I like church bells,” Bess whispered to Jan.  He attended a funeral presided over by the elders and heard the words, “You are a sinner and you deserve your place in hell,” spoken as a corpse was lowered into the ground.  When he told Bess about it, she agreed, “He will go to hell; everyone knows that.”

Jan got hurt on the rig and came home paralyzed, probably for life, though even his life was not guaranteed.  He encouraged Bess to take a lover, but not to divorce him.  Bess was offended.  Later he convinced her that his life depended on her taking a lover and telling him about it.  She reluctantly and unsuccessfully attempted to seduce his doctor, someone for whom she had some affection.  She tried to tell Jan a sexy story, but he knew she was lying.  She began to have anonymous encounters with strangers.  She even dressed like a prostitute.  When she did, Jan seemed to get better.  When she didn’t, he seemed to get worse.

Finally she went to the “big ship” dressed as a prostitute.  Other prostitutes wouldn’t go there.  The men were brutal and cruel.  Bess barely escaped with her life.  She was excommunicated from her church, locked out of her home and pelted with rocks by neighborhood children.  Then she heard from her sister-in-law (who was also Jan’s nurse) that he was dying.

When his doctor asked, “What’s your talent, Bess?” she replied, “I can believe.”  At the moment where all was darkest for Bess personally her sister-in-law asked, “Is there anything I can do for you, anything at all?”  “Yes,” Bess answered, “I’d like you to go to Jan and pray for him to be cured, and rise from his bed and walk.”  Bess then went back to the “big ship.”

Lars von Trier was uncharacteristically shy about showing what happened to Bess there.  One can only assume that she was raped and beaten (and I call it rape despite her willingness to endure it).  But not showing it was the right call.  There was no need by that time in the story for anger at her attackers, and no call for overwhelming sorrow for Bess.  As she died in the emergency room she realized and admitted how wrong she had been.

At the medical inquest Jan’s doctor was tongue-tied to describe her condition.  He declared her good, but recanted when the medical examiners disputed describing her death as due to excessive goodness.  But there, sitting at the inquest, was Jan, not only risen from his deathbed but walking again.  While the religious leaders of Bess’s “church” were preoccupied with excommunicating sinners, teaching love for the law, and condemning corpses to hell, the body of Christ functioned within it (her sister-in-law was a member in good standing) and without it (Bess and Jan were not).

Now there are different gifts, but the same Spirit, Paul wrote to the Corinthians.  And there are different ministries, but the same Lord.  And there are different results, but the same God who produces all of them in everyone.  To each person the manifestation of the Spirit is given for the benefit of all.  For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts of healing by the one Spirit, to another performance of miracles…[6]

Bess received the faith.  Her sister-in-law prayed and received a miracle.  Jan received a gift of healing.

Jan couldn’t face the prospect of self-righteous men condemning his beloved wife to hell, so he and his friends from the oil rig stole her body.  “Bess McNeill,” the church leader intoned over a casket filled with sand, “you are a sinner, and for your sins you are consigned to hell.”

“Not one of you has the right to consign Bess to hell,” her sister-in-law rebuked them with a gift of wisdom.  And they, for once, fell silent.

Bess was buried at sea on the oil rig.  Later a friend roused Jan from his mourning to come out on deck.  They stopped at the radar screen to assure themselves that nothing was on the ocean near them.  Then they went outside and heard church bells ringing.  And just in case we viewers were inclined to be incredulous, the scene cut to an extreme high angle, looking down on the oil rig in the ocean through the ringing bells of heaven.

There is another interesting aspect to this film.  People like the leaders of Bess’ “church” are not likely to see a movie rated “R for strong graphic sexuality, nudity, language and some violence.”  They self-select as unworthy of its message, and are “hardened,” so they may not repent and be forgiven,[7] Jesus said of those who were outside (ἔξω).[8]  But “Antichrist,” another of Trier’s movies, is what I really want to write about here.

Antichrist, Part 2 

Back to Antichrist, Part 3

Back to Romans, Part 44

Back to Antichrist, Part 4

Back to Antichrist, Part 5

Back to The Righteousness of God

Back to Torture, Part 2

Back to Romans, Part 50

Back to Torture, Part 4

Back to Condemnation or Judgment? – Part 12

[1] Romans 4:3 (NET)

[2] Aunt Polly was the bitter woman from Walt Disney’s “Pollyanna” whose noblesse-oblige-charity was contrasted to Pollyanna’s cheerful giving.  Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver (2 Corinthians 9:7 NET).

[3] Agapē was translated charity in the KJV in 1 Corinthians 13.

[5] Romans 13:10 (NET)

[6] 1 Corinthians 12:4-10a (NET)

[7] Mark 4:12 (NET)

The Will of God – Jesus, Part 3

Posted on by

Jesus trusted his Father so completely that the flesh of Adam was much more subjugated in Him than in me.  Still, I can think of two incidents where the flesh made an appearance and was recorded by the Gospel writers.  Matthew and Mark had different opinions as to whether the first incident happened before or after Jesus cleansed the temple, but both associated it with that event.

Now early in the morning, Matthew recorded, as [Jesus] returned to the city, he was hungry.  After noticing a fig tree by the road he went to it, but found nothing on it except leaves.  He said to it, “Never again will there be fruit from you!”  And the fig tree withered at once.[1]  The tree appeared as if it should have fruit on it but did not have any.  Mark wrote: Now the next day, as they went out from Bethany, [Jesus] was hungry.  After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit on it.  When he came to it he found nothing but leaves, for it was not the season for figs.  He said to it, “May no one ever eat fruit from you again.”  And his disciples heard it.[2]

Mark added the following details: 1) The fig tree that withered at once was overnight, 2) Jesus saw and approached the tree from a distance; and 3) it was not the season for figs.  This is what persuades me that I am witnessing the flesh of Adam in Jesus, a frustration that overcame his reason.

It’s not too hard to see that the actual frustration Jesus vented on the fig tree was the hypocrisy of his own people.  He might have cursed those who were selling and buying in the temple courts[3] with chilling effect.  Instead, as a man like Adam He began to drive out those who were selling and buying in the temple courts.  He turned over the tables of the money changers and the chairs of those selling doves, and he would not permit anyone to carry merchandise through the temple courts.  Then he began to teach them…[4]

The second incident occurred in the garden of Gethsemane the night he was betrayed.  Jesus, born of the Spirit of God, knew that the death of the flesh of Adam was part of his Father’s purpose for his life and ministry.  Now my soul is greatly distressed, He said.  And what should I say?  ‘Father, deliver me from this hour’?  No, but for this very reason I have come to this hour.[5]  But Jesus, also born of the flesh of Adam, prayed, My Father, if possible, let this cup pass from me![6]

It is important to me to believe that Jesus’ willingness to suffer was of utmost concern to his Father.  I believe Jesus could have said, Father, deliver me from this hour, with complete impunity.  He still would have sat at his Father’s right hand, and his Father would have said something equivalent to, “Don’t worry about it.  We’ll get’em next time, Tiger.”  But Jesus did not pray Father, deliver me from this hour.  He never put his Father in that position.

Jesus prayed, Father, if possible, let this cup pass from me!  Yet not what I will (θέλω),[7] but what you will.[8]  He was strengthened by the Holy Spirit, then prayed a second time, My Father, if this cup cannot be taken away unless I drink it, your will (θέλημα)[9] must be done.”[10]  Luke wrote, Father, if you are willing (βούλει, a form of βούλομαι),[11] take this cup away from me.  Yet not my will (θέλημα) but yours be done.[12]  As subjugated as the flesh was in Jesus He did not rely on his desires (θέλω or θέλημα) to direct his path, but relied on the will of God.

While I am completely convinced by my own experience (for the Scripture doesn’t say it) that the living Holy Spirit of God interceded with Jesus in real time and space, and strengthened Him at that precise moment, I can’t escape how the same Holy Spirit interceded for Jesus in other ways as well.  The flesh of Adam transmitted to Jesus came through his mother.  When I see Jesus praying My Father, if this cup cannot be taken away unless I drink it, your will must be done, I can’t help but see Mary answering Gabriel, Yes, I am a servant of the Lord; let this happen to me according to your word.[13]  This is the spirit of the woman who raised Jesus as a boy.

I am becoming more and more convinced that the idea of human sacrifice (including the death of the Lord Jesus) did not originate in the mind of God.  They have also built places of worship in a place called Topheth in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do!  Indeed, it never even entered my mind to command such a thing![14]  They have built places here for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire.  Such sacrifices are something I never commanded them to make!  They are something I never told them to do!  Indeed, such a thing never even entered my mind![15]  They built places of worship for the god Baal in the Valley of Ben Hinnom [that is, Gehenna] so that they could sacrifice their sons and daughters to the god Molech.  Such a disgusting practice was not something I commanded them to do!  It never even entered my mind to command them to do such a thing![16]

Though I don’t believe that Jesus’ sacrifice originated in the mind of God, I do believe it is evidence of how far God—Father, Son and Holy Spirit—will go to communicate to the religious minds of those born of the flesh of Adam, who thought that such sacrifice should have some merit.  So as I see Jesus praying, your will must be done, accepting the death that will put an end to sacrifice—I want (θέλω) mercy and not sacrifice[17]—and an end to oaths of righteousness—I say to you, do not take oaths at all[18]—and I see his mother praying, let this happen to me according to your word, I also see an unnamed girl who was commemorated for her words, My father, since you made an oath to the Lord, do to me as you promised,[19] after she returned from mourning her virginity and was sacrificed to God to fulfill Jephthah’s reckless oath.  Here I find my understanding of one of Jesus’ more enigmatic sayings, enigmatic to those of us who must follow Him by faith rather than by sight.

If anyone wants to become my follower, Jesus said, he must deny himself, take up his cross, and follow me.[20]  Peter and Paul helped me see what it meant to deny myself, to believe that I have died to sin,[21] to say, I do not know the man[22] to the old man that was crucified with [Christ] so that the body of sin would no longer dominate[23] me.  To take up [my] cross is to join Jesus distrusting my own desires and saying to God, not my will but yours be done.[24]  And finally, to follow Jesus is to love and forgive others as He did, which is the fulfillment of the law.[25]  Freely you received, Jesus told his disciples, freely give.[26]

[1] Matthew 21:18, 19 (NET)

[2] Mark 11:12-14 (NET)

[4] Mark 11:15b-17a (NET)

[5] John 12:27 (NET)

[6] Matthew 26:39 (NET)

[8] Matthew 26:39 (NET)

[10] Matthew 26:42 (NET)

[12] Luke 22:42 (NET)

[13] Luke 1:38 (NET)

[14] Jeremiah 7:31 (NET)

[15] Jeremiah 19:5 (NET) Table

[16] Jeremiah 32:35 (NET)

[17] Matthew 9:13 and 12:7 (NET) ἔλεος θέλω καὶ οὐ θυσίαν a quotation of Hosea 6:6 from the Septuagint, ἔλεος θέλω καὶ οὐ θυσίαν.  Hosea 6:6 translated from contemporary Hebrew reads, For I delight in faithfulness, not simply in sacrifice (NET).  See also Hebrews 10:5-9 (NET).

[18] Matthew 5:34 (NET)

[19] Judges 11:36 (NET) Table

[20] Matthew 16:24 (NET)

[23] Romans 6:6 (NET)

[24] Luke 22:42 (NET)

[26] Matthew 10:8 (NET)