Saving Demons, Part 2

Posted on September 16, 2013 by admin

While studying the different gifts of the Spirit I came across the following (2 Corinthians 3:7-9 NET):

But if the ministry (διακονία)^[1] that produced death – carved in letters on stone tablets – came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective), how much more glorious will the ministry (διακονία) of the Spirit be? For if there was glory in the ministry (διακονίᾳ) that produced condemnation, how much more does the ministry (διακονία) that produces righteousness excel in glory!

I can’t help but ask, what if the glory of the ministry (διακονίᾳ) that produces righteousness is made ineffective (καταργουμένην, a form of καταργέω)^[2] by the religious mind? The note on made ineffective in the NET reads: “Or ‘which was transitory.’ Traditionally this phrase is translated as ‘which was fading away.’ The verb καταργέω in the corpus Paulinum uniformly has the meaning ‘to render inoperative, ineffective’; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.”

So, if verse 7 means that the “glory of Moses’ face was rendered ineffective by the veil Moses wore,” Paul expanded that meaning in verse 10: For indeed, what had been glorious [the ministry that produced condemnation] now has no glory because of the tremendously greater glory of what replaced it^[3] [the ministry that produces righteousness]. Paul continued (2 Corinthians 3:11, 12 NET):

For if what was made ineffective (καταργούμενον, another form of καταργέω) came with glory, how much more has what remains (μένον, a form of μένω)^[4] come in glory! Therefore, since we have such a hope, we behave with great boldness, and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective (καταργουμένου, another form of καταργέω).

The Greek word translated remains is μένον a form of μένω, as is μένει in, And now these three remain (μένει, another form of μένω): faith, hope, and love. But the greatest of these is love.^[5] It is easy to see why some translators related the forms of καταργέω in 2 Corinthians 3 to those in 1 Corinthians 13 (vv. 8, 10, 11; set aside, NET) and rendered them as passing away. But the word μένον is also found in, The one on whom you see the Spirit descending and remaining (μένον) – this is the one who baptizes with the Holy Spirit.^[6]

So it is also easy to see why other translators related what Paul said about the law, the ministry that produced condemnation, and the ministry of the Spirit, the ministry that produces righteousness, to Romans: For God achieved what the law could not do because it was weakened (ἠσθένει, a form of ἀσθενέω)^[7] through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[8]

It also makes sense then to relate this weakness through the flesh to the forms of καταργέω in 2 Corinthians 3 and render them as made ineffective (the law was weakened through the flesh to the point that it was made ineffective as far as righteousness is concerned). This makes even more sense if the writing of 2 Corinthians followed the writing of Romans sequentially rather than directly after 1 Corinthians.

Moses…put a veil over his face to keep the Israelites from staring at the result (τέλος)^[9] of the glory that was made ineffective,^[10] Paul wrote. In one sense he referred to the basic facts of Exodus 34:29-33 (NET):

Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand – when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him. When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid to approach him. But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. When Moses finished speaking with them, he would put a veil on his face.

So the result that the Israelites were kept from staring at was the glowing skin of Moses’ face. There was another meaning to Paul’s metaphor as well. But their minds were closed, He continued. For to this very day, the same veil remains when they hear the old covenant read.^[11] Here, the result or end that the veil keeps people from staring intently at is the fact that the law is the ministry that produced condemnation. For the law brings wrath…^[12] For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.^[13] [The veil] has not been removed because only in Christ is it taken away (καταργεῖται, another form of καταργέω).^[14] My mind was also closed when I tried to pass myself off as in Christ (ἐν Χριστῷ) while striving to make myself righteous by keeping the law.

But until this very day, Paul continued, whenever Moses is read, a veil lies over their minds, but when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom. And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.^[15]

In my case the Lord was faithful even when I was not; If we are unfaithful, he remains faithful, since he cannot deny himself.^[16] And perhaps I should let it go at that. But I still wonder, if I had remained faithless, or while I persisted in my faithlessness, did I give Him cause to show mercy to demons or fallen angels, since He was and remains faithful to me?

Notice therefore the kindness and harshness of God – 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?^[17]

For the gifts and the call of God are irrevocable. 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 [the qualifier “people” is not literally in the text though “these” (τοὺς) is] to disobedience so that he may show mercy to them all.^[18]

Back to Fear – Exodus, Part 7

^[3] 2 Corinthians 3:10 (NET)

^[5] 1 Corinthians 13:13 (NET)

^[6] John 1:33b (NET)

^[8] Romans 8:3, 4 (NET)

^[10] 2 Corinthians 3:13 (NET)

^[11] 2 Corinthians 3:14a (NET)

^[12] Romans 4:15 (NET)

^[13] Romans 3:20 (NET)

^[14] 2 Corinthians 3:14b (NET)

^[15] 2 Corinthians 3:15-18 (NET)

^[16] 2 Timothy 2:13 (NET)

^[17] Romans 11:22-24 (NET)

^[18] Romans 11:29-32 (NET)

Romans, Part 31

Posted on November 6, 2012 by admin

So then, brothers and sisters, we are under obligation (ὀφειλέται, a form of ὀφειλέτης), not to the flesh (σαρκὶ, a form of σάρξ), to live according to the flesh (σάρκα, another form of σάρξ), Paul continued, (for if you live according to the flesh [σάρκα, another form of σάρξ], you will die [ἀποθνῄσκειν, a form of ἀποθνήσκω])…¹ If I consider myself the old man, the sin condemned in the flesh,² I will die along with the flesh. This truism is equivalent to Jesus’ saying to Martha, The one who believes in me will live even if he dies (ἀποθάνῃ, another form of ἀποθνήσκω),³ or to his disciples, The one who loves his life [i.e., in this world] destroys [or, loses] it.⁴ But no, I didn’t see that for a long time.

I thought Paul was threatening me with eternal damnation if I lived according to the flesh, even though the text said die. I wasn’t happy about it, especially after everything else he had said, but I couldn’t make any other sense of it at the time. And yes, it is embarrassing to keep admitting how stubbornly dull-witted I am.

Paul continued, but if by the Spirit you put to death (θανατοῦτε, a form of θανατόω) the deeds (πράξεις, a form of πρᾶξις) of the body you will live.⁵ If I identify with the new man created in the image of God, I will live. But no, I didn’t see how well this fit with Jesus saying to Martha, and the one who lives and believes in me will never die (ἀποθάνῃ, another form of ἀποθνήσκω).⁶ And I didn’t relate it to Jesus saying to his disciples, and the one who hates his life in this world guards [or, keeps] it for eternal life.⁷

I thought it was best, if I wanted to go to heaven, to keep trying to put the deeds of my body to death by striving to keep the law, or at least by striving to love by keeping the definition of the love that fulfills the law as if it were laws. The idea that I could put to death the deeds of the body by faith, by believing that my old man was crucified with [Christ] so that the body of sin would no longer dominate [me], so that [I] would no longer be enslaved to sin,⁸ because God achieved what the law could not do…By sending his own Son in the likeness of sinful flesh…so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit,⁹ was a slow train coming.

For all who are led (ἄγονται, a form of ἄγω) by the Spirit of God are the sons of God,¹⁰ Paul continued. Surely I am a byword in heaven. Over and over I was led back to these verses, and over and over I refused to drink them in. But let me recount the word ἄγω as used in the Gospels as a contrast to my Do-It-Yourself religion.

And you will be brought (ἀχθήσεσθε, another form of ἄγω) before governors and kings because of me, as a witness to them and the Gentiles,¹¹ Jesus told his disciples. When¹² they arrest¹³ (ἄγωσιν, another form of ἄγω) you and hand you over for trial, do not worry about what to speak.¹⁴ But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.¹⁵ Go to the village ahead¹⁶ of you, Jesus said. Right away you will find a donkey tied there, and a colt with her. Untie them and bring (ἀγάγετε, another form of ἄγω) them to me.¹⁷ They brought (ἤγαγον, another form of ἄγω) the donkey and the colt and placed their¹⁸ cloaks on¹⁹ them, and he sat on them.²⁰ Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led (ἤγετο, another form of ἄγω) by the Spirit in the wilderness, where for forty days he endured temptations from the devil.²¹

So here I have Jesus ἤγετο (another form of ἄγω) by the Holy Spirit, and handed over to the devil: Then²² the devil brought (῎Ηγαγεν, another form of ἄγω) him to Jerusalem, had him²³ stand on the highest point of the temple, and said to him, “If you are the²⁴ Son of God, throw yourself down from here…”²⁵ An angry mob got up, forced [Jesus] out of the town, and brought (ἤγαγον, another form of ἄγω) him to the brow of the hill on which their town was built, so that they could throw him down the cliff.²⁶ A mob of duly authorized law enforcement types arrested Jesus, led (ἤγαγον, another form of ἄγω) him away, and brought him²⁷ into the high priest’s house.²⁸ Then the whole group of them rose up and brought²⁹ (ἤγαγον, another form of ἄγω) Jesus before Pilate.³⁰ Two other criminals were also led away (῎Ηγοντο, another form of ἄγω) to be executed with him.³¹

Now I look back at the meaning and usage of ἄγω and ask myself incredulously, “Just exactly what part of being led (ἄγονται, a form of ἄγω) by the Spirit did you think was your doing, Dan?” But I’m not alone, though I might wish that I were. I want to take the movie “Courageous” as my point of departure here.

Actually, a big part of me doesn’t want to do that at all. As an independent filmmaker wannabe I have nothing but admiration for what the Kendrick brothers and Sherwood Baptist Church have done. I can watch their movies without being embarrassed by the quality of the filmmaking, and each film gets better on that score than the one before. I didn’t feel anything I’m about to say while watching the film (and I watched “Courageous” again last night). What I feel is comfort, familiarity and a warm nostalgia for the religion of my childhood, my youth and beyond. I like stirring music. I want to be courageous, too. That’s part of my problem, that I only see a problem in retrospect when I analyze the story in the light of the Gospel and the religious mind.

The storyline of “Courageous,” for those who haven’t seen it, is about a father Adam after his daughter Emily dies in a car crash. She was his favorite, though he was almost as detached from her as from his son, concerned about his work and his appearance to others. After her death he is concerned that he should have been a better father. His wife reminds him that he is still a father. He talks to his Pastor. He studies the Bible. He begins to make a rapprochement with his son. So far so good.

Then he drafts a resolution, a list of rules derived from his Bible study about fatherhood. He passes it out to his friends. Most of them, interestingly enough, are other policemen. He asks these policemen to hold him accountable to his list of rules. They want to sign it, too. Eventually, all the men join in a ceremony, effectively swearing an oath to abide by Adam’s rules. It is all very moving, and courageous. But Adam, a churchgoing man, was ashamed of the Gospel for exactly the same reason that Paul was not.

Paul was not ashamed of the gospel, for it is God’s power for salvation to everyone who believes,³² because the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”³³ Anyone might become dissatisfied with the righteousness of God that is showing through him and out into the world at any given moment. It is an excellent time to return to Christ, to be joined to the one who was raised from the dead, like a wife seeking to enlarge her family comes to her husband, to bear fruit to God.³⁴ It is not a time to attempt to have one’s own righteousness derived from the law.³⁵ You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!³⁶

Instead of rebuking and correcting them privately, Adam’s Pastor praises the men publicly for their resolution and their oath to keep it. Then Adam is allowed to speak to the entire congregation. Adam persuades other men to follow him in his defection from Christ. I feel this defection deeply when I get away from the movie and its rousing music, Adam’s tear-filled eyes, his upraised arm and his hand grasping for something elusive. But my anger is restrained for two reasons.

First, I find it extremely interesting that the character’s name is Adam. For all I know there is a “Courageous 2” in the works where Adam (or Shane, but that’s another story) learns to be led by the Spirit rather than by the flesh. And secondly, I know how much remedial help I’ve needed in the sense that the law was our tutor (παιδαγωγὸς) to bring us to Christ.³⁷ The NET has it, the law had become our guardian until Christ.³⁸ Neither word alone is quite right, governess, nanny, just don’t say it. I think of Creasy, Denzel Washington’s character in “Man on Fire,” taking Pita, Dakota Fanning’s character, to school, guarding her, protecting her, and preparing her to learn. He became much more than a bodyguard, but not her teacher. Jesus is the teacher not the law, or living by laws.

Even those born only of the flesh of Adam bind themselves to laws, rules and ethical principles to keep from becoming complete sociopaths. It doesn’t take a prophet to see that if the Kendrick brothers’ resolution fails to bring those born of the flesh and of the Spirit to Christ, Shariah is waiting in the wings. But it must be equally clear that the Kendrick brothers’ resolution derived from the Bible is no more the Gospel than Shariah law is. Both are of the old way, the old written code, and neither is the new life of the Spirit.³⁹

addendum: September 2, 2024
According to a note (38) in the NET, Paul quoted from Habakkuk 2:4 in Romans 1:17. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows

Romans 1:17b (NET Parallel Greek)	Habakkuk 2:4b (Septuagint BLB) Table	Habakkuk 2:4b (Septuagint Elpenor)
ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Romans 1:17b (NET)	Habakkuk 2:4b (NETS)	Habakkuk 2:4b (English Elpenor)
The righteous by faith will live	But the just shall live by my faith.	but the just shall live by my faith

Tables comparing Mark 13:11; Matthew 21:2; 21:7; Luke 4:9; 22:54 and 23:1 in the KJV and NET follow.

Mark 13:11 (NET)	Mark 13:11 (KJV)
When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.	But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

Mark 13:11 (NET Parallel Greek)	Mark 13:11 (Stephanus Textus Receptus)	Mark 13:11 (Byzantine Majority Text)
καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλ᾿ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε· οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον	οταν δε αγαγωσιν υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον	οταν δε αγαγωσιν υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον

Matthew 21:2 (NET)	Matthew 21:2 (KJV)
telling them, “Go to the village ahead of you. Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.	Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

Matthew 21:2 (NET Parallel Greek)	Matthew 21:2 (Stephanus Textus Receptus)	Matthew 21:2 (Byzantine Majority Text)
λέγων αὐτοῖς· πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ᾿ αὐτῆς· λύσαντες ἀγάγετε μοι	λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι	λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι

Matthew 21:7 (NET)	Matthew 21:7 (KJV)
They brought the donkey and the colt and placed their cloaks on them, and he sat on them.	And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

Matthew 21:7 (NET Parallel Greek)	Matthew 21:7 (Stephanus Textus Receptus)	Matthew 21:7 (Byzantine Majority Text)
ἤγαγον τὴν ὄνον καὶ τὸν πῶλον καὶ ἐπέθηκαν ἐπ᾿ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν	ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων	ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων

Luke 4:9 (NET)	Luke 4:9 (KJV)
Then the devil brought him to Jerusalem, had him stand on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down from here,	And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

Luke 4:9 (NET Parallel Greek)	Luke 4:9 (Stephanus Textus Receptus)	Luke 4:9 (Byzantine Majority Text)
῎Ηγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ καὶ εἶπεν \|αὐτῷ\|· εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω	και ηγαγεν αυτον εις ιερουσαλημ και εστησεν αυτον επι το πτερυγιον του ιερου και ειπεν αυτω ει ο υιος ει του θεου βαλε σεαυτον εντευθεν κατω	και ηγαγεν αυτον εις ιερουσαλημ και εστησεν αυτον επι το πτερυγιον του ιερου και ειπεν αυτω ει υιος ει του θεου βαλε σεαυτον εντευθεν κατω

Luke 22:54 (NET)	Luke 22:54 (KJV)
Then they arrested Jesus, led him away, and brought him into the high priest’s house. But Peter was following at a distance.	Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.

Luke 22:54 (NET Parallel Greek)	Luke 22:54 (Stephanus Textus Receptus)	Luke 22:54 (Byzantine Majority Text)
Συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ Πέτρος ἠκολούθει μακρόθεν	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν

Luke 23:1 (NET)	Luke 23:1 (KJV)
Then the whole group of them rose up and brought Jesus before Pilate.	And the whole multitude of them arose, and led him unto Pilate.

Luke 23:1 (NET Parallel Greek)	Luke 23:1 (Stephanus Textus Receptus)	Luke 23:1 (Byzantine Majority Text)
Καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν Πιλᾶτον	και ανασταν απαν το πληθος αυτων ηγαγεν αυτον επι τον πιλατον	και ανασταν απαν το πληθος αυτων ηγαγον αυτον επι τον πιλατον