Tag Archives: Romans 8:7

Christianity, Part 1

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It’s not possible to “distinguish the mind of Christ from the ordinary religious mind” without broaching the subject of Christianity, yet I’ve hesitated to do so directly. Recently, however, I quoted For God has consigned all people to disobedience so that he may show mercy to them all1 with no comment whatsoever. I didn’t need to comment. I’ve studied the Greek enough now that I no longer pay any attention to the English translation.

Later, I had to go back and link show mercy to them all to a discussion of “the subjunctive mood…in a purpose or result clause” in Greek. While I appreciate that the Greek word is ἐλεήσῃ (“he may show”) not ἐλεήσει (“he will show”), the meaning is that He will show mercy to all. Or, if I want to be more mindful of the aorist tense, it looks to a moment when God will have shown mercy to all as an actual, factual moment in time.

In English, however, he may show mercy to them all means: 1) that God has permission to show mercy to them all; or something equally meaningless, 2) He might show mercy to them all or He might not. So I began to wonder: What is the point of translating the New Testament from Greek into English for the benefit and approval of those who already know the Greek, rather than for the enlightenment and edification of those who do not?

I recalled another instance where the NET translators did render aorist subjunctive verbs as if they were future indicative verbs: every knee will bow (κάμψῃ)…and every tongue confess (ἐξομολογήσηται), rather than every knee [may] bow…and every tongue [may] confess that Jesus Christ is Lord to the glory of God the Father.

Romans 11:32 (NET Parallel Greek)

Philippians 2:9-11 (NET Parallel Greek)
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός

Romans 11:32 (NET)

Philippians 2:9-11 (NET)
For God has consigned all people to disobedience so that he may show mercy to them all. As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Now both of these passages seem to be describing essentially the same thing. I can even hear the former as a cause of the latter. But I remember when I understood the latter as a demonstration of brute force, much like when Voldemort forced Harry Potter to bow before he attempted to murder him in Harry Potter and the Goblet of Fire.

Divorced from its context the idea that God will show mercy to all hardly seems controversial. But in context the mercy shown to all is nothing less than salvation: So then it depends not on human will or exertion, but on God, who has mercy.2

Jesus said (John 15:7-11 ESV):

If you abide (μείνητε, a form of μένω) in me, and my words abide (μείνῃ, another form of μένω) in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table]. As the Father has loved me, so have I loved you. Abide (μείνατε, another form of μένω) in my love. If you keep my commandments, you will abide (μενεῖτε, another form of μένω) in my love, just as I have kept my Father’s commandments and abide (μένω) in his love. These things I have spoken to you, that my joy may be3 in you, and that your joy may be full.

It would be wonderful if Christianity were synonymous with abiding in Christ and his words abiding in us, but Christianity means many other things. Comedian Bill Burr had a church quip that became an internet meme and can elicit at least a chuckle even from churchgoers:

God’s everywhere, but I gotta go down to (church) to see him? And he’s mad at me down there, and I owe you money?

To the ordinary religious mind the lands and buildings, the administrative hierarchies and religious rituals, the rules and regulations of Christianity may seem more real and tangible than abiding in Christ and his words abiding in us. For my purposes in these essays abiding in Christ and his words abiding in us is the real and tangible while all other aspects of Christianity are human abstractions, peripheral, when they are not inimical, to abiding in Christ and his words abiding in us.

Fair or not Paul gets a lot of the blame or a lot of the credit for Christianity. So his letter to the Romans seems like a good place to start (Romans 2:1-16 ESV):

Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things [Romans 1:18-32]. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed [Table].

He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury [Table]. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality [Table].

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified [Table]. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law [Table]. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

I want to focus a moment, acknowledging that this might should be thought of as a continuation of Paul’s rhetorical question, another thing his reader might not be knowing: Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance [b]ut because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed?4

Who has this hard and impenitent heart? Those who are in the flesh cannot please God,5 Paul wrote. Do not marvel that I said to you, ‘You must be born again,’6 Jesus told Nicodemus. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.7

Paul explained why [t]hose who are in the flesh cannot please God: For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.8 He had already come to the following conclusion about himself: So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.9

With this as background I want to turn my attention to Jesus’ words about that day when, according to [Paul’s] gospel (εὐαγγέλιον), God judges the secrets of men by Christ Jesus.10 He said (Matthew 25:31-46 ESV):

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people (αὐτοὺς, a form of αὐτός; literally: themselves) one from another as a shepherd separates the sheep from the goats [Table]. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me’ [Table]. Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ [Table] And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ [Table] Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”

So, what kind of people are all the nations gathered before the throne of the Son of Man? My religious mind has imagined that they are the righteous on Jesus’ right and the wicked on his left. The trouble with that idea is that There is no one righteous.11 I turn again to Paul (Romans 3:10-18 ESV):

“None is righteous, no, not one [Table]; no one understands; no one seeks for God [Table]. All have turned aside; together they have become worthless; no one does good, not even one” [Table] [Table]. “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips” [Table]. “Their mouth is full of curses and bitterness” [Table]. “Their feet are swift to shed blood [Table]; in their paths are ruin and misery, and the way of peace they have not known” [Table]. “There is no fear of God before their eyes” [Table].

If none is righteous, who could or should receive this amazing grace of Jesus? Jesus said that his Father made that decision: No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.12 So now I can imagine that some of the people gathered before the throne of the Son of Man are those God the Father chose not to draw to Jesus, while others are those He chose to draw. And those He chose to draw would be more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.13

Of course, Jesus promised that after He died as the atoning sacrifice for our sins, and not only for our sins but also for the whole world,14 He will draw all…to [Himself]: And I, when I am lifted up from the earth, will draw all people to myself.15 So now, if Jesus’ words abide in me I am compelled to imagine that everyone gathered before the throne of the Son of Man has been drawn to Jesus, that everyone standing there is more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.16

Jesus had already hinted at this outcome: It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—17 But here, my Christianity wants to argue and debate. So here I must decide Whether it is right in the sight of God to listen (ἀκούειν, a form of ἀκούω) to [my Christianity] rather than to God.18

A table comparing John 15:11 in the NET and KJV follows:

John 15:11 (NET)

John 15:11 (KJV)
I have told you these things so that my joy may be in you, and your joy may be complete. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

NET Parallel Greek Text

Stephanus Textus Receptus

Byzantine Majority Text
Ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη

1 Romans 11:32 (NET)

2 Romans 9:16 (ESV) Table

3 The NET parallel Greek text and NA28 had ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: might remain).

4 Romans 2:4, 5 (ESV) Table

5 Romans 8:8 (ESV)

6 John 3:7 (ESV)

7 John 3:6 (ESV)

8 Romans 8:7 (ESV)

9 Romans 7:25b (ESV) Table

10 Romans 2:16 (ESV)

11 Romans 3:10a (NET)

12 John 6:44a (ESV) Table

13 Romans 7:25b (ESV)

14 1 John 2:2 (NET)

15 John 12:32 (ESV)

16 Romans 7:25b (ESV)

17 John 6:45 (ESV) Table

18 Acts 4:19b (ESV)

Forgiven or Passed Over? Part 5

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If now I have found favor in your sight, O Lord (ʼădônây, אדני), Moses said, let my Lord (ʼădônây, אדני) go among us, for we are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.[1]

Before I continue to study nâśâʼ[2] and ʽâbar in Exodus 20:7 – Deuteronomy 4:26, I must add another word to the mix.  The Hebrew word sâlach (וסלחת), translated pardon, was unprecedented.  It didn’t occur in Genesis or anywhere else in Exodus.  That the Lord (yehôvâh, יהוה) called to Moses and spoke to him from the Meeting Tent[3] is fairly explicit in the opening verse of Leviticus.  But I still speculate that at least some of the subject matter recorded there was broached on the mountain before yehôvâh and Moses were so rudely interrupted by Israel’s worship of a golden calf.

The idea that Moses coined a word and then discovered a universe to revolve around it seems to work out all right in particle physics, but it makes me uncomfortable in Bible study.  If yehôvâh had already begun to reveal the elaborate, sometimes tedious, detail of atonement (kâphar, כפר) and forgiveness (sâlach, סלח) it would help to account for Moses’ brass: He called yehôvâh’s intention to destroy Israel in accordance with the forty day covenant evil (Exodus 32:9-14) because he was taken by surprise at the abrupt change in yehôvâh’s tone and the content of his words.

Be that as it may, scribing kâphar and sâlach convinced me that I have mischaracterized Leviticus, and that I was wrong when I wrote that a primary verb to forgive was absent from “holy Hebrew.”  A table showing the translations of sâlach in the KJV, NET and Septuagint follows:

Form of sâlach

 Reference KJV NET

Septuagint
סלח Numbers 14:19 Pardon, I beseech thee, the iniquity of this people… Please forgive the iniquity of this people… ἄφες, a form of ἀφίημι
יסלח Numbers 30:5 …and the LORD shall forgive her, because her father… And the Lord will release her from it, because her father overruled… καθαριεῖ, a form of καθαρίζω
Numbers 30:8 …and the LORD shall forgive her. And the Lord will release her from it.
Numbers 30:12 …and the LORD shall forgive her. …and the Lord will release her from them. καθαρίσει, another form of καθαρίζω
סלחתי Numbers 14:20 I have pardoned according to thy word: I have forgiven them as you asked. ἵλεως[4]
וסלחת Exodus 34:9 …and pardon our iniquity and our sin… …pardon our iniquity and our sin… ἀφελεῖς, a form of ἀφαιρέω
ונסלח Leviticus 4:20 …make an atonement for them, and it shall be forgiven them. …make atonement on their behalf and they will be forgiven. ἀφεθήσεται, another form of ἀφίημι
Leviticus 4:26 …make an atonement for him as concerning his sin, and it shall be forgiven him. …make atonement on his behalf for his sin and he will be forgiven.
Leviticus 4:31 …make an atonement for him, and it shall be forgiven him. …make atonement on his behalf and he will be forgiven.
Leviticus 4:35 …his sin that he hath committed, and it shall be forgiven him. …his sin which he has committed and he will be forgiven.
Leviticus 5:10 …his sin which he hath sinned, and it shall be forgiven him. …his sin which he has committed, and he will be forgiven.
Leviticus 5:13 …in one of these, and it shall be forgiven him: …by doing one of these things, and he will be forgiven.
Leviticus 5:16 …with the ram of the trespass offering, and it shall be forgiven him. …with the guilt offering ram and he will be forgiven.
Leviticus 5:18 …and wist it not, and it shall be forgiven him. …(although he himself had not known it) and he will be forgiven.
Leviticus 6:7 …for him before the LORD: and it shall be forgiven him… …on his behalf before the Lord and he will be forgiven…
Leviticus 19:22 …and the sin which he hath done shall be forgiven him. …his sin that he has committed, and he will be forgiven…
Numbers 15:25 …the children of Israel, and it shall be forgiven them… …for the whole community of the Israelites, and they will be forgiven…
Numbers 15:26 And it shall be forgiven all the congregation of the children of Israel… …and the resident foreigner who lives among them will be forgiven…
Numbers 15:28 …to make an atonement for him; and it shall be forgiven him. …to make atonement for him, and he will be forgiven. Not Translated

I thought Leviticus was law: crime, especially capital crime, and punishment.  But Leviticus has much to say about atonement and forgiveness.  It is the good news (εὐαγγέλιον) of the five books of Moses:

If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord’s (yehôvâh, יהוה) commandments, which must not be violated, so they become guilty, the assembly must present a young bull for a sin offering when the sin they have committed becomes known.[5]  Some priestcraft was spelled out (Leviticus 4:14b-20a) with the result that the priest will make atonement on their behalf and they will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[6]  For this reason I tell you, Jesus said, people will be forgiven (ἀφεθήσεται, a form of ἀφίημι) for every sin and blasphemy, but the blasphemy against the Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι).[7]

Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord (yehôvâh, יהוה) his God (ʼĕlôhı̂ym, אלהיו) which must not be violated, and he pleads guilty, or his sin that he committed is made known to him, he must bring a flawless male goat as his offering.[8]  Again, after some priestcraft (Leviticus 4:24-26a) the priest will make atonement on his behalf for his sin and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[9]  Whoever speaks a word against the Son of Man, Jesus continued, will be forgiven (ἀφεθήσεται, a form of ἀφίημι).  But whoever speaks against the Holy Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι), either in this age or in the age to come.[10]

If an ordinary individual sins by straying unintentionally when he violates one of the Lord’s (yehôvâh, יהוה) commandments which must not be violated, and he pleads guilty or his sin that he committed is made known to him, he must bring a flawless female goat as his offering for the sin that he committed.[11]  There was some priestcraft (Leviticus 4:29-31a) and the priest will make atonement on his behalf and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[12]  I tell you the truth, Jesus said, people will be forgiven (ἀφεθήσεται, a form of ἀφίημι) for all sins, even all the blasphemies they utter.  But whoever blasphemes against the Holy Spirit will never be forgiven (ἄφεσιν, a form of ἄφεσις), but is guilty of an eternal sin” (because they said, “He has an unclean spirit”).[13]

This same ordinary individual may bring a sheep instead: But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female.[14]  After the priestcraft (Leviticus 4:33-35a) the priest will make atonement on his behalf for his sin which he has committed and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[15]  And everyone who speaks a word against the Son of Man, Jesus said, will be forgiven (ἀφεθήσεται, a form of ἀφίημι), but the person who blasphemes against the Holy Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι).[16]

If a person fails to testify and he is a witness,[17] touches anything ceremonially unclean,[18] touches human uncleanness,[19] or swears an oath, speaking thoughtlessly with his lips,[20] when an individual becomes guilty with regard to one of these things he must confess how he has sinned [Table], and he must bring his penalty for guilt to the Lord (yehôvâh, ליהוה) for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering [Table].[21]  If he cannot afford an animal from the flock, he must bring his penalty for guilt for his sin that he has committed, two turtledoves or two young pigeons, to the Lord (yehôvâh, ליהוה), one for a sin offering and one for a burnt offering.[22]  After the priestcraft (Leviticus 5:8-10a) the priest will make atonement on behalf of this person for his sin which he has committed, and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[23]

If he cannot afford two turtledoves or two young pigeons, yehôvâh continued, he must bring as his offering for his sin which he has committed a tenth of an ephah of choice wheat flour for a sin offering. He must not place olive oil on it and he must not put frankincense on it, because it is a sin offering.[24]  So the priest will make atonement on his behalf for his sin which he has committed by doing one of these things, and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[25]  Therefore repent of this wickedness of yours, Peter said to a believing magician who had attempted to buy the Holy Spirit, and pray to the Lord that he may perhaps forgive (ἀφεθήσεται, a form of ἀφίημι) you for the intent of your heart.[26]

The Lord’s holy things (Leviticus 5:14-16 NET):

Then the Lord (yehôvâh, יהוה) spoke to Moses: “When a person commits a trespass and sins by straying unintentionally from the regulations about the Lord’s (yehôvâh, יהוה) holy things (qôdesh, מקדשי; Septuagint: ἁγίων, a form of ἅγιος), then he must bring his penalty for guilt to the Lord (yehôvâh, ליהוה), a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, for a guilt offering.  And whatever holy thing he violated he must restore and must add one fifth to it and give it to the priest.  So the priest will make atonement on his behalf with the guilt offering ram and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).”

If a person sins and violates any of the Lord’s (yehôvâh, יהוה) commandments which must not be violated (although he did not know it at the time, but later realizes he is guilty), then he will bear his punishment for iniquity and must bring a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest.  So the priest will make atonement on his behalf for his error which he committed (although he himself had not known it) and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).[27]

Then the Lord (yehôvâh, יהוה) spoke to Moses (Leviticus 6:1-7 NET):

“When a person sins and commits a trespass against the Lord (yehôvâh, ביהוה) by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin – when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found, or anything about which he swears falsely.  He must restore it in full and add one fifth to it; he must give it to its owner when he is found guilty.  Then he must bring his guilt offering to the Lord (yehôvâh, ליהוה), a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest.  So the priest will make atonement on his behalf before the Lord (yehôvâh, יהוה) and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι) for whatever he has done to become guilty.”

When a man has sexual intercourse with a woman, although she is a slave woman designated for another man and she has not yet been ransomed, or freedom has not been granted to her, there will be an obligation to pay compensation.  They must not be put to death, because she was not free.  He must bring his guilt offering to the Lord (yehôvâh, ליהוה) at the entrance of the Meeting Tent, a guilt offering ram, and the priest is to make atonement for him with the ram of the guilt offering before the Lord (yehôvâh, יהוה) for his sin that he has committed, and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι) of his sin that he has committed.[28]

James wrote (James 5:14-16a NET):

Is anyone among you ill?  He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord.  And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven (ἀφεθήσεται, a form of ἀφίημι).  So confess (ἐξομολογεῖσθε, a form of ἐξομολογέω) your sins to one another and pray for one another so that you may be healed.

I saved this quotation[29] for last to highlight that all of this priestly machinery of atonement and forgiveness ground to a halt if sinners didn’t acknowledge and confess their sin, whether directly or by bringing the appropriate offering.  This is extremely difficult for the religious mind to do, those who are trying to be declared righteous by the law[30] or attempting to have [their] own righteousness derived from the law.[31]  As I began these studies I wrote that “the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET).”  Now I would simply say that what I call the religious mind is the carnal mind or the outlook of the flesh: because the religious mind is hostile to God, for it does not submit (ὑποτάσσεται, a form of ὑποτάσσω) to the law of God, nor is it able (δύναται, a form of δύναμαι) to do so.[32]

Jephthah sacrificed[33] his daughter to make his own word true rather than confess his reckless oath to keep yehôvâh’s commandments.  But first submission to the law of God is never a pretty sight.  Paul left a vivid description from his own experience of what it is like to die to the law, to have a new self, a new I, a place from which to gain one’s first glimpse of the old self, the carnal mind, the outlook of the flesh or as I have been calling it—the religious mind (Romans 7:15-24 NET):

For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.  But if I do what I don’t want, I agree (σύμφημι) that the law is good.  But now it is no longer me doing it, but sin that lives in me.  For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot do it (NET note 24: Grk “For to wish [want] is present in/with me, but not to do it.”).  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.  So, I find the law that when I want to do good, evil is present with me.  For I delight in the law of God in my inner being.  But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.  Wretched man that I am!  Who will rescue me from this body of death?

[1] Exodus 34:9 (NET)

[2] I used the second spelling (nâsâh) offered in Strong’s Concordance in the tables and a previous essay, which confused me when I linked to the Hebrew dictionary.

[3] Leviticus 1:1 (NET)

[4] “I am merciful to them according to your word” (Numbers 14:20b NETS).

[5] Leviticus 4:13, 14a (NET)

[6] Leviticus 4:20b (NET)

[7] Matthew 12:31 (NET) Table

[8] Leviticus 4:22, 23 (NET) Table1 Table2

[9] Leviticus 4:26b (NET)

[10] Matthew 12:32 (NET)

[11] Leviticus 4:27, 28 (NET)

[12] Leviticus 4:31b (NET)

[13] Mark 3:28-30 (NET)

[14] Leviticus 4:32 (NET)

[15] Leviticus 4:35b (NET)

[16] Luke 12:10 (NET)

[17] Leviticus 5:1 (NET)

[18] Leviticus 5:2 (NET)

[19] Leviticus 5:3 (NET)

[20] Leviticus 5:4 (NET) Table

[21] Leviticus 5:5, 6a (NET)

[22] Leviticus 5:7 (NET) Table

[23] Leviticus 5:10b (NET) Table

[24] Leviticus 5:11 (NET) Table

[25] Leviticus 5:13a (NET) Table

[26] Acts 8:22 (NET)

[27] Leviticus 5:17, 18 (NET)

[28] Leviticus 19:20-22 (NET)

[29] There are three more occurrences of ἀφεθήσεται in Luke 17:34-36 (KJV) translated left, contrasted to παραλημφθήσεται (a form of παραλαμβάνω) translated taken.  Verse 36 was not in the Textus Receptus of 1550 or the Byzantine Majority Text I consult most often.  It was however in the Textus Receptus of 1598 and thereafter and also in the Essex Gospels of 1175.

[30] Galatians 5:4 (NET) Table

[31] Philippians 3:9 (NET)

[32] Romans 8:7 (NET)

[33] In an article titled, “Did Jephthah Actually Kill his Daughter?,” on thetorah.com  Professor Jonathan Magonet argued: “The flexibility of the vav conjunctive linking the two statements would allow it to be read here as ‘and’, so that ‘belonging to the Lord’ meant the burnt offering mentioned immediately after.  But the ‘vav’ could also be read as ‘or’, so that whatever or whoever came out would be dedicated to God, and, only should it prove appropriate, would be sacrificed.”  Whether Jephthah “sacrificed” his daughter as a burnt offering or as a lifelong virgin matters very little to my argument here.  It would have mattered a great deal to the hold Jephthah’s “sacrifice” had on my attention, how often I returned to consider this story.  It’s hard to say if that alone would have left my religious mind skulking in the shadows.

Romans, Part 77

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Let every person be subject to the governing authorities.[1]  Even the King James translators rendered it, Let every soul be subject unto the higher powers.[2]  This has never quite meant what kings hoped, nor was it a call to political revolution.  The Greek word translated governing or higher is ὑπερεχούσαις (a form of ὑπερέχω).  More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord,[3] Paul wrote believers in Philippi.  The phrase the far greater value is ὑπερέχον (another form of ὑπερέχω) in Greek.  Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.[4]  Here as more important is ὑπερέχοντας (another form of ὑπερέχω).  And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.[5]  Here that surpasses is ὑπερέχουσα (another form of ὑπερέχω).

Be subject to every human institution for the Lord’s sake, Peter wrote, whether to a king as supreme (ὑπερέχοντι, another form of ὑπερέχω) or to governors as those he commissions to punish wrongdoers and praise those who do good.[6]  Peter’s writing was not as nuanced as Paul’s.  In my opinion the translators don’t help Peter here: for the Lord’s sake is διὰ τὸν κύριον.  The more literal translation is “through the Lord.”  Peter, through the Lord, led by the Holy Spirit did not behave as he wrote.  He behaved more like Paul wrote (Acts 5:27-29 NET):

When they had brought [Peter and the apostles], they stood them before the council, and the high priest questioned them, saying, “We gave you strict orders not to teach in this name.  Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!”  But Peter and the apostles replied, “We must obey God rather than people…

At the same time, however, Peter and the apostles did not think their loyalty to God exempted them from the wrath of the human authorities (Acts 5:40-42 NET):

…they [the human authorities] summoned the apostles and had them beaten.  Then they ordered them not to speak in the name of Jesus and released them.  So they [Peter and the apostles] left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name [Table].  And every day both in the temple courts and from house to house, they [Peter and the apostles] did not stop teaching and proclaiming the good news that Jesus was the Christ.

For there is no authority except by God’s appointment, Paul continued, and the authorities that exist have been instituted by God.[7]  I would think—οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ—is something more like, “for no authority exists if not under God,” and—αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν—“these moreover exist under God’s active ordering.”  This may seem difficult to believe at times but God is always doing more than we see.  Paul wrote believers in Ephesus (Ephesians 3:7-12 NET):

I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power.  To me – less than the least of all the saints – this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ and to enlighten everyone about God’s secret plan – a secret that has been hidden for ages in God who has created all things.  The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities (ἐξουσίαις, a form of ἐξουσία) in the heavenly realms (ἐπουρανίοις).  This was according to the eternal purpose that he accomplished in Christ Jesus our Lord, in whom we have boldness and confident access to God because of Christ’s faithfulness.

I think this is a continuation of Paul’s treatise on Love…without hypocrisy because only the Holy Spirit can lead us here.  No rule-based belief system can tell anyone authoritatively in real time when to submit to the commands of human authorities and when to reverently decline, fully accepting the consequences imposed by the human authorities that have been instituted by God.  So the person who resists such authority, Paul continued, resists the ordinance of God, and those who resist will incur judgment…[8]  Though the human authorities of the moment are instituted and ordained by God I don’t think one can infer their goodness in any objective sense (Acts 1:6-8 NET):

So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” [Table]  He told them, “You are not permitted to know the times or periods that the Father has set by his own authority (ἐξουσίᾳ, another form of ἐξουσία).  But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” [Table].

Paul wrote specifically about the Roman government.  Most in Israel who hoped for the Messiah hoped He would overthrow Roman rule, but Jesus said, My kingdom is not from this world.[9]  And before the Holy Spirit was given He said to the crowds and to his disciples, “The experts in the law and the Pharisees sit on Moses’ seat.  Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach.  They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.”[10]  Those called to resist specific commands of human authorities know what it means to be considered as sheep to be slaughtered (Romans 8:35-37 NET):

Who will separate us from the love of Christ?  Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?  As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us!

They also experience that complete victory through him who loved us.  But none of us is called to pugnacity.  Paul continued, (for rulers cause no fear for good conduct but for bad).  Do you desire not to fear authority?  Do good and you will receive its commendation, for it is God’s servant for your good.[11]  The good we are to do is good relative to the human authorities understanding of good (when it does not conflict with God’s).  Paul specified: pay taxes, for the authorities are God’s servants devoted to governing.  Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.[12]  And the good the authorities do for us is a peaceful and quiet life (1 Timothy 2:1-4 NET):

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority (ὑπεροχῇ, a form of ὑπεροχή), that we may lead a peaceful and quiet life in all godliness and dignity.  Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth.

But if you do wrong, Paul continued, be in fear, for it does not bear the sword in vain.  It is God’s servant to administer retribution on the wrongdoer.[13]  Again, I think this wrong is wrong as the human authorities perceive it.  I do not believe that God expects, or relies on, Gentile human authorities to punish all sins against his law.  Paul continued (Romans 13:5-10 NET):

Therefore it is necessary to be in subjection, not only because of the wrath of the authorities but also because of your conscience.  For this reason you also pay taxes, for the authorities are God’s servants devoted to governing.  Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.  Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”  Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law.

So I have bookends distinguishing the beginning—Love…without hypocrisy—and the ending—love is the fulfillment of the law—of Paul’s definition, amplification or explanation of love in his letter to believers in Rome.  And this love is an aspect of the fruit of the Spirit.  I turn now to be subject (ὑποτασσέσθω, a form of ὑποτάσσω) and subjection (ὑποτάσσεσθαι, another form of ὑποτάσσω).

We are given one glimpse into Jesus as a child.  By age twelve he was a precocious spiritual prodigy. But when He realized how upset his parents were he went down with them and came to Nazareth, and was obedient (ὑποτασσόμενος, another form of ὑποτάσσω) to them.[14]  This behavior is not natural to the old human, because the outlook of the flesh is hostile to God, for it does not submit (ὑποτάσσεται, another form of ὑποτάσσω) to the law of God, nor is it able to do so.[15]  For the creation was subjected (ὑπετάγη, another form of ὑποτάσσω) to futility – not willingly but because of God who subjected (ὑποτάξαντα, another form of ὑποτάσσω) it – in hope that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.[16]  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit (ὑπετάγησαν, another form of ὑποτάσσω) to God’s righteousness.[17]

Jesus did not ignore the righteousness that comes from God.  He is the first new human (1 Corinthians 15:20-28 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.  For since death came through a man, the resurrection of the dead also came through a man.  For just as in Adam all die, so also in Christ all will be made alive.  But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him.  Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.  For he must reign until he has put all his enemies under his feet.  The last enemy to be eliminated is death.  For he has put everything in subjection (ὑπέταξεν, another form of ὑποτάσσω) under his feet.  But when it says “everything” has been put in subjection (ὑποτέτακται, another form of ὑποτάσσω), it is clear that this does not include the one who put everything in subjection (ὑποτάξαντος, another form of ὑποτάσσω) to him.  And when all things are subjected (ὑποταγῇ, another form of ὑποτάσσω) to him, then the Son himself will be subjected (ὑποταγήσεται, another form of ὑποτάσσω) to the one who subjected (ὑποτάξαντι, another form of ὑποτάσσω) everything to him, so that God may be all in all.

Paul encouraged us to submit (ὑποτάσσησθε, another form of ὑποτάσσω) to people like the household of Stephanus, that as the first converts of Achaia…devoted themselves to ministry for the saints, and to everyone who cooperates in the work and labors hard.[18]  He encouraged believers in Ephesus to be filled by the Spirit, speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord, always giving thanks to God the Father for each other in the name of our Lord Jesus Christ, and submitting (Υποτασσόμενοι, another form of ὑποτάσσω) to one another out of reverence for Christ.[19]

Slaves are to be subject (ὑποτάσσεσθαι, another form of ὑποτάσσω) to their own masters in everything, Paul wrote Titus, to do what is wanted and not talk back, not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything.[20]  I benefited greatly from this encouragement during my most recent job change.  My employer subcontracted my work to another company and I was sent to that company also.  I was so grateful to have a job I failed to fully appreciate how I was foisted on the owner of the subcontracting company.  But over time my new employer’s attitude has moderated and he seems happy to have me as an employee.  I work hard when I am working.  I study the Bible when I am off.  And I am paid every two weeks regardless.

Married women are called to submit to one other human authority.  Paul wrote Titus to have older women teach younger women to love their husbands, to love their children, to be self-controlled, pure, fulfilling their duties at home, kind, being subject (ὑποτασσομένας, another form of ὑποτάσσω) to their own husbands, so that the message of God may not be discredited.[21]  When men attempt to teach this it sounds like man-made rules for women to obey.  But this is not law.  Rather it is part of the loving, joyful, peaceful, patient, kind, good, faithful, gentle, Holy-Spirit-controlled righteousness of God through the faithfulness of Jesus Christ produced in believing wives by the Holy Spirit.

Preach the Gospel
Peter wrote, wives, be subject (ὑποτασσόμεναι, another form of ὑποτάσσω) to your own husbands.  Then, even if some are disobedient to the word, they will be won over without a word by the way you live, when they see your pure and reverent conduct.[22]  This is an example to us all.  We have convinced a world of sinners that we want to impose arcane and archaic rules on them while the truth is: sinners have no share in our righteousness.  It is the gift of God by the faithfulness of Jesus Christ to all who believe.

A youth group in the Austin-Bergstrom International Airport wore these shirts.  I asked one of their leaders to pose for this photograph.

[1] Romans 13:1a (NET)

[2] Romans 13:1a (KJV)

[3] Philippians 3:8a (NET)

[4] Philippians 2:3 (NET)

[5] Philippians 4:7 (NET)

[6] 1 Peter 2:13, 14 (NET)

[7] Romans 13:1b (NET)

[8] Romans 13:2 (NET)

[9] John 18:36a (NET)

[10] Matthew 23:1-4 (NET)

[11] Romans 13:3, 4a (NET)

[12] Romans 13:6, 7 (NET)

[13] Romans 13:4b (NET)

[14] Luke 2:51a (NET)

[15] Romans 8:7 (NET)

[16] Romans 8:20, 21 (NET)

[17] Romans 10:3 (NET)

[18] From 1 Corinthians 16:15, 16 (NET)

[19] Ephesians 5:18b-21 (NET)

[20] Titus 2:9, 10 (NET)

[21] Titus 2:4, 5 (NET)

[22] 1 Peter 3:1, 2 (NET)

Introduction

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This is my attempt to use the sharpness and precision of Scripture to distinguish the Gospel from what I call the religious mind.  Admittedly, the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET),1 but it is and has been particularly troubling to me.  To begin let me clarify what I mean by Gospel.  The standard text is 1 Corinthians 15:1-8 (NET):

Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain.  For I passed on to you as of first importance what I also received – that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day2 according to the scriptures, and that he appeared to Cephas, then to the twelve.  Then he appeared to more than five hundred of the brothers and sisters at one time, most3 of whom are still alive, though some have fallen asleep.  Then he appeared to James, then to all the apostles.  Last of all, as though to one born at the wrong time, he appeared to me also.

These historical facts are only part of the Gospel as I am using the term.  To this, at a minimum, I would add Romans 6:3-6 (NET):

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.  For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.  We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.

Here is where the Gospel begins to affect my life.  Here is where I share in the Gospel.  But just as the carnal mind or outlook of the flesh argues against the historicity of Christ’s atonement and resurrection, my religious mind debates my liberation from sin.  It fills me with fear and outright unbelief when I encounter statements like 1 John 5:18 (NET):

We know that everyone fathered by God does not sin, but God protects the one4 he has fathered, and the evil one cannot touch him.

But if I remain calm and think for a moment, this fear and unbelief make perfect sense.  My religious mind, as a subspecies of the carnal mind or the outlook of the flesh, feels its own weakness and fears its own demise when confronted with this Gospel (Romans 8:7 NET),

 …because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

 

Addendum: September 22, 2018

Tables comparing 1 Corinthians 15:4; 15:6 and 1 John 5:18 in the NET and KJV follow

1 Corinthians 15:4 (NET) 1 Corinthians 15:4 (KJV)
and that he was buried, and that he was raised on the third day according to the scriptures, And that he was buried, and that he rose again the third day according to the scriptures:
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὅτι ἐτάφη καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφὰς και οτι εταφη και οτι εγηγερται τη τριτη ημερα κατα τας γραφας και οτι εταφη και οτι εγηγερται τη τριτη ημερα κατα τας γραφας
1 Corinthians 15:6 (NET) 1 Corinthians 15:6 (KJV)
Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειους μενουσιν εως αρτι τινες δε και εκοιμηθησαν επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειους μενουσιν εως αρτι τινες δε και εκοιμηθησαν
1 John 5:18 (NET) 1 John 5:18 (KJV)
We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him. We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλ᾿ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ οιδαμεν οτι πας ο γεγεννημενος εκ του θεου ουχ αμαρτανει αλλ ο γεννηθεις εκ του θεου τηρει εαυτον και ο πονηρος ουχ απτεται αυτου οιδαμεν οτι πας ο γεγεννημενος εκ του θεου ουχ αμαρτανει αλλ ο γεννηθεις εκ του θεου τηρει εαυτον και ο πονηρος ουχ απτεται αυτου

1 Romans 8:7

2 The NET parallel Greek text and NA28 had the article τῇ preceding day and third (τῇ ἡμέρᾳ τῇ τρίτῃ). The Stephanus Textus Receptus and Byzantine Majority Text had it only before third (τη τριτη ημερα).

4 The NET parallel Greek text had αὐτόν here.  NA28, the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον (KJV: but he that is begotten of God keepeth himself). See NET note 49.