A Shadow of the Good Things, Part 2

Posted on March 28, 2020 by admin

I began this particular investigation considering “whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1” [Table]. A brief study of forms of πείθω calmed my fetish that obey the truth meant “obey the law.” So if τη αληθεια μη πειθεσθαι is reinstated into NA²⁹ or any later version I should be fine. I do still want to consider more occurrences of forms of πείθω (Acts 28:17-20, 23, 24 NET).

After three days Paul^[1] called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs^[2] of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me. But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring^[3] against my own people. So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.”

They set a day to meet with him, and they came^[4] to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ) and trying to convince (πείθων a form of πείθω) them about Jesus from both the law of Moses^[5] and the prophets. Some were convinced (ἐπείθοντο, a form of πείθω) by what he said, but others refused to believe.

Contrast Paul’s persuasiveness to that of some unnamed Jews from Antioch and Iconium (Acts 14:19 NET Table):

But Jews came [to Lystra] from Antioch and Iconium, and after winning the crowds over (πείσαντες, a form of πείθω), they stoned Paul and dragged him out of the city, presuming him to be dead.

Children, Jesus said to his astonished disciples, how hard it is^[6] to enter the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ)!^[7] The Stephanus Textus Receptus and Byzantine Majority Text qualify this with τους πεποιθοτας (a form of πείθω) επι χρημασιν (KJV: for them that trust in riches). The NET parallel Greek text and NA²⁸ do not have this qualification. In other words, the shorter reading has survived at least two rounds^[8] of scholarly consideration.

The context of Jesus’ statement and the words that astonished his disciples were: How hard it is for the rich to enter the kingdom of God!^[9] It seems reasonable to me that the One prepared to die to secure his disciples’ entrance into that kingdom answered their astonishment, not with a repetition of the specific, but with the more general: how hard it is to enter the kingdom of God. Bill Mounce posted an interesting definition of δύσκολος (the Greek word translated hard above was δύσκολον, a form of δύσκολος):

peevish about food; hard to please, disagreeable [Luke 7:31-35]; in NT, difficult, Mk. 10:24

This is my point in the contrast above: It is easier to win over those who are not yet born from above to self-righteous indignation and violence than it is to convince them about Jesus from both the law of Moses and the prophets. Wealth is a contributing factor.

In Ephesus a man named Demetrius, a silversmith who made silver shrines of Artemis, brought a great deal of business to the craftsmen (Acts 19:24-28 NET).

He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our^[10] prosperity comes from this business. And you see and hear that this Paul has persuaded (πείσας, a form of πείθω) and turned away a large crowd, not only in Ephesus but in practically all of the province of Asia, by saying that gods made by hands are not gods at all. There is danger not only that this business of ours will come into disrepute, but^[11] also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”^[12]

When they heard this they became enraged and began to shout, “Great is Artemis of the Ephesians!”

When a strong man, fully armed, guards his own palace, Jesus described his plunder (Luke 11:14-20) of Satan’s domain parabolically, his possessions are safe. But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied (ἐπεποίθει, a form of πείθω) and divides up his plunder.^[13] I know I have relied on many “truths” as if they were armor that might “protect” me from the way, and the truth, and the life.^[14] But Jesus, his Father and his Holy Spirit have been persistent to wrest me from Satan’s domination and my own folly, if the two are not one and the same.

Before Paul appealed to Caesar and was sent to Rome he was imprisoned at Caesarea (Acts 24:24-26 NET):

Some days later, when Felix arrived with his^[15] wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.^[16] While Paul was discussing righteousness, self-control, and the coming^[17] judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.” At the same time he was also^[18] hoping that Paul would give him money,^[19] and for this reason he sent for Paul as often as possible and talked with him.

Here, Felix’s hope that Paul might give him χρήματα (a form of χρῆμα) was a factor that encouraged him to summon Paul more often than his fear of Paul’s message might otherwise have allowed. One might argue that this was not the best attitude to hear Paul’s message, since it is hard…for the rich (χρήματα) to enter the kingdom of God, but I think it highlights an aspect of the difficulty.

I couldn’t summon Paul but I was driven to read him, and from him continued on to Jesus and the rest of the Bible. Before that, yes, I tried to harmonize the gospels to make a libretto for my rock/fusion opera. Studying Paul was the beginning of a deeper potentially more vital interest. I still hoped, I suppose, that studying Paul would please God and that pleasing God would benefit my writing/composing career. Like Felix, my motives and interests were divided.

Paul wrote about the judgment (κρίματος, a form of κρίμα) Felix feared (Romans 2:1-13 NET):

Therefore you are without excuse, whoever you are, when you judge (κρίνων, a form of κρίνω) someone else. For on whatever grounds you judge (κρίνεις, a form of κρίνω) another, you condemn (κατακρίνεις, a form of κατακρίνω) yourself, because you who judge (κρίνων, a form of κρίνω) practice the same things (Romans 1:18-32). Now we know that God’s judgment (κρίμα) is in accordance with truth against those who practice such things. And do you think, whoever you are, when you judge (κρίνων, a form of κρίνω) those who practice such things and yet do them yourself, that you will escape God’s judgment (κρίμα)? Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment^[20] (δικαιοκρισίας, a form of δικαιοκρισία) is revealed! He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey^[21] (ἀπειθοῦσι, a form of ἀπειθέω) the truth but follow (πειθομένοις, a form of πείθω) unrighteousness. There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek, but glory and honor and peace for everyone who does good, for the Jew first and also the Greek. For there is no partiality with God [Table]. For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law. For it is not those who hear the^[22] law who are righteous before God, but those who do the^[23] law will be declared righteous.

This brings me back to the title of this series of essays: For the law possesses a shadow of the good things to come but not the reality itself.^[24] I think—not the reality itself—is an important and meaningful paraphrase of οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, but I prefer the KJV translation here: not the very image of the things. And I would push πραγμάτων (a form of πρᾶγμα) one step further to deeds: not the very image of the [deeds].

I want to compare the shadow of the good things to come possessed by the law to Peter’s shadow. Here is the context (Acts 5:12a, 14-16 NET)

Now many miraculous signs and wonders came about^[25] among the people through the hands of the apostles.

More and more believers in the Lord were added to their number, crowds of both men and women. Thus they even^[26] carried the sick out into^[27] the streets, and put them on cots^[28] and pallets,^[29] so that when Peter came by at least his shadow would fall on some of them. A crowd of people from the towns around Jerusalem^[30] also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

Peter’s shadow waned from a thin elongated silhouette of his form in the morning, to a stubby foreshortened blob at midday, then waxed again as day progressed to evening. Many things could be calculated mathematically by measuring that shadow against Peter’s height. But no matter the time of day Peter’s shadow was cast by Peter walking in the light.

I’m not suggesting that we know the good things to come by doing mathematical calculations on the law. I am suggesting that the law has a shape, an outline in silhouette, similar to that cast by the good things to come, not an assembly-line slaughterhouse executing lawbreakers, but a kingdom of people who do not covet [their] neighbor’s house, [their] neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to [their] neighbor.^[31]

The law foreshadows a kingdom of people who do this, and so much more, not because they strive with all their might to obey the law in their own strength: For if a law had been given that was able to give life, then righteousness would certainly have come by the law.^[32] God achieved what the law could not do because it was weakened 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.^[33]

The law foreshadows a kingdom of God populated by those who have trusted that (1 Corinthians 15:3b-8 NET):

Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some^[34] have fallen asleep [Table]. 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 [Paul] also.

For you were called to freedom, brothers and sisters, Paul wrote believers in Galatia (Galatians 5:13-6:5 NET):

only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up (KJV: fulfilled) in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another [Table]. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table]. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: (KJV: adultery) sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God (βασιλείαν θεοῦ) [Table]!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ [Table]. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.

Our Father in heaven, Jesus taught his disciples to pray, may your name be honored, may your kingdom (βασιλεία σου) come, may your will be done on earth as it is in heaven.^[35] I’ll pick this up in another essay.

A table comparing Paul’s quotation from Psalm 61:13 in the Septuagint (62:12 Masoretic text) follows:

Romans 2:6 (NET Parallel Greek)	Psalm 62:12c (Septuagint BLB)	Psalm 61:13b (Septuagint Elpenor)
ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Romans 2:6 (NET)	Psalm 61:13c (NETS)	Psalm 61:13b (English Elpenor)
He will reward each one according to his works:	you will repay to each according to his works.	thou wilt recompense every one according to his works.

Tables comparing Psalm 62:12 in the Tanakh, KJV and NET, and Psalm 62:12 (61:13) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Acts 28:17; 28:19; 28:23; Mark 10:24; Acts 19:25; 19:27; 24:24-26; Romans 2:5; 2:8; 2:13; Acts 5:12 and 5:15, 16 in the NET and KJV.

Psalm 62:12 (Tanakh)	Psalm 62:12 (KJV)	Psalm 62:12 (NET)
Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.	Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.	and you, O Lord, demonstrate loyal love. For you repay men for what they do.

Psalm 62:12 (Septuagint BLB)	Psalm 61:13 (Septuagint Elpenor)
ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	καὶ σοῦ, Κύριε, τὸ ἔλεος, ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Psalm 61:13 (NETS)	Psalm 61:13 (English Elpenor)
that might is God’s, and to you, O Lord, belongs mercy, because you will repay to each according to his works.	and mercy is thine, O Lord; for thou wilt recompense every one according to his works.

Acts 28:17 (NET)	Acts 28:17 (KJV)
After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans.	And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς· ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων	εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων	εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων

Acts 28:19 (NET)	Acts 28:19 (KJV)
But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people.	But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν	αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι	αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι

Acts 28:23 (NET)	Acts 28:23 (KJV)
They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.	And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωϋσέως καὶ τῶν προφητῶν, ἀπὸ πρωὶ_ ἕως ἑσπέρας	ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας	ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας

Mark 10:24 (NET)	Mark 10:24 (KJV)
The disciples were astonished at these words. But again Jesus said to them, “Children, how hard it is to enter the kingdom of God!	And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολον ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι τοις χρημασιν εις την βασιλειαν του θεου εισελθειν	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι χρημασιν εις την βασιλειαν του θεου εισελθειν

Acts 19:25 (NET)	Acts 19:25 (KJV)
He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our prosperity comes from this business.	Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν· ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν	ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν	ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν

Acts 19:27 (NET)	Acts 19:27 (KJV)
There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”	So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς ἣν ὅλη \|ἡ\| Ἀσία καὶ \|ἡ\| οἰκουμένη σέβεται	ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας αρτεμιδος ιερον εις ουδεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται	ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας ιερον αρτεμιδος εις ουθεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται

Acts 24:24-26 (NET)	Acts 24:24-26 (KJV)
Some days later, when Felix arrived with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.	And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι αυτου ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως

While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.”

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε

At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him.

He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται \|αὐτῷ\| ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ	αμα δε και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω	αμα και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω

Romans 2:5 (NET)	Romans 2:5 (KJV)
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!	But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ	κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως δικαιοκρισιας του θεου	κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως και δικαιοκρισιας του θεου

Romans 2:8 (NET)	Romans 2:8 (KJV)
but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness.	But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός	τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη	τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη

Romans 2:13 (NET)	Romans 2:13 (KJV)
For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.	(For not the hearers of the law are just before God, but the doers of the law shall be justified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλ᾿ οἱ ποιηταὶ νόμου δικαιωθήσονται	ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται	ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται

Acts 5:12 (NET)	Acts 5:12 (KJV)
Now many miraculous signs and wonders came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon’s Portico.	And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ. καὶ ἦσαν ὁμοθυμαδὸν \|ἅπαντες\| ἐν τῇ στοᾷ Σολομῶντος	δια δε των χειρων των αποστολων εγενετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος	δια δε των χειρων των αποστολων εγινετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος

Acts 5:15, 16 (NET)	Acts 5:15, 16 (KJV)
Thus they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.	Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κὰν ἡ σκιὰ \|ἐπισκιάσῃ\| τινὶ αὐτῶν	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων

A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλὴμ φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες	συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες	συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες

A Shadow of the Good Things, Part 3

Back to The Lost Son of Perdition, Part 2

Back to Romans, Part 8

Back to Isaiah 53:10-12, Part 7

Back to Christianity, Part 1

Back to Christianity, Part 6

Back to Christianity, Part 8

Back to The Lost Son of Perdition, Part 10

Back to Wonders and False Wonders, Part 3

^[1] The NET parallel Greek text and NA²⁸ had αὐτὸν (he in the accusative case) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον παυλον (Paul in the accusative case along with its appropriate article).

^[2] The NET parallel Greek text had ἔθεσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had εθεσιν.

^[3] The NET parallel Greek text and NA²⁸ had κατηγορεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορησαι (KJV: to accuse).

^[4] The NET parallel Greek text and NA²⁸ had ἦλθον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηκον.

^[5] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) here. The NET parallel Greek text and NA²⁸ did not.

^[7] Mark 10:24b (NET)

^[8] From “Innovations in the Text and Translation of the NET Bible, New Testament,” III. Innovations in Text: “The NET New Testament is based on a critically constructed Greek text, following the principles of reasoned eclecticism. The Greek text of the NET NT differs from the Nestle-Aland27 in about 500 places.”

^[9] Mark 10:23b (NET)

^[10] The NET parallel Greek text and NA²⁸ had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων.

^[11] The NET parallel Greek text and NA²⁸ had τε here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[12] The NET parallel Greek text and NA²⁸ had τῆς μεγαλειότητος here, where the Stephanus Textus Receptus and Byzantine Majority Text had την μεγαλειοτητα (KJV: magnificence).

^[13] Luke 11:21, 22 (NET) Table

^[14] John 14:6a (NET)

^[15] The NET parallel Greek text and NA²⁸ had ἰδίᾳ here, where the Stephanus Textus Receptus had αυτου. The Byzantine Majority Text had neither.

^[16] The NET parallel Greek text and NA²⁸ had Ἰησοῦν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[17] The Stephanus Textus Receptus and Byzantine Majority Text had μελλοντος εσεσθαι (KJV: to come) here, where the NET parallel Greek text and NA²⁸ had simply μέλλοντος.

^[18] The Stephanus Textus Receptus had δε και here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had simply καὶ.

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had οπως λυση αυτον (KJV: that he might loose him) here. The NET parallel Greek text and NA²⁸ did not.

^[20] The Byzantine Majority Text had και preceding righteous judgment. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[21] The NET parallel Greek text had ἀπειθοῦσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had απειθουσιν. Also, the Stephanus Textus Receptus and Byzantine Majority Text had μεν following obey. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law. The NET parallel Greek text and NA²⁸ did not.

^[23] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law. The NET parallel Greek text and NA²⁸ did not.

^[24] Hebrews 10:1a (NET)

^[25] The Stephanus Textus Receptu had εγενετο (KJV: were…wrought) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐγίνετο.

^[26] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[27] The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[28] The NET parallel Greek text and NA²⁸ had κλιναρίων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κλινων (KJV: beds).

^[29] The NET parallel Greek text and NA²⁸ had κραβάττων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κραββατων (KJV: couches).

^[30] The Stephanus Textus Receptus and Byzantine Majority Text had εἰς (KJV: unto) preceding Jerusalem. The NET parallel Greek text and NA²⁸ did not.

^[31] Exodus 20:17 (NET) Table

^[32] Galatians 3:21b (NET)

^[33] Romans 8:3, 4 (NET) Table

^[34] It is fair to assume that all have fallen asleep by now.

^[35] Matthew 6:9, 10 (NET)

Who Am I? Part 5

Posted on March 31, 2017 by admin

During my Christmas holiday Grandmother described her simple faith to me: Jesus died to save us from the god of the Old Testament. She didn’t want me or any preacher or any church or the Bible to confuse her simple faith in her simple gospel. It was an eerie inversion of Paul’s admonition to the Galatians: if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell (ἀνάθεμα)!^[1] I reaffirmed my belief that y^ehôvâh/Jesus (John 8:56-59 NET) died and rose again from the dead to save us from sin (1 John 2:1, 2 NET).

Daughter asked me to pray for the fruit of the Spirit for her as she dealt with Mother. I reaffirmed that the fruit of the Spirit was not detachable from the Holy Spirit who is given (John 7:37-39 NET) to those who believe that Jesus is the Christ [Messiah] who has come in the flesh (Matthew 16:15-17 NET). I also told her that the Old Testament never actually questioned the existence of the two goddesses and one god she had chosen to worship instead of Jesus (y^ehôvâh come to earth in human flesh) but referred to them as demons (Deuteronomy 32:16-18 NET) y^ehôvâh opposed. I assured her I would pray that she would turn to Jesus, receive his Holy Spirit and bear the fruit of his Spirit. As I remember she had an ugly encounter with Mother.

Mother lost her job recently. Ever the optimist she consoled herself with the idea that it would be easier to file for bankruptcy. During my business trip as I read Luther’s “Commentary on the Epistle to the Galatians” she texted a question: is pedophilia mentioned in the Bible? I texted back that I was working everyday but wanted to give her question the attention it deserved: “I don’t know exactly what your question is,” I wrote, “but mine is why? Why was an eight-year-old girl sexually assaulted by her father, not just any eight-year-old girl, but you. If it’s okay with you I’ll share my thoughts as they come.”

She texted back: a green heart emoji.

As I studied the law I was reminded of my wife’s words when she wanted a divorce: “I don’t like your [masochistic] sexuality, and when I do I don’t like myself.” I used it as a kind of preface to my remarks to Mother: “It wasn’t malicious, but somewhere I strayed from a desire to love her into a selfish desire to use her to satisfy my own sexual desires. So human (male) selfishness is probably as good an answer to why as any. It doesn’t answer the larger question of why did God allow me, or your father, to carry out those selfish desires, but it’s a start.”

Then I continued with a brief survey of the law: The concept pedophilia doesn’t appear as a class of sins. Skeptics take that to mean that God approves or, more likely, doesn’t exist. I assume that laws were meant to prohibit sins practiced at the time the laws were given, though I find it somewhat difficult to believe that pedophilia never came up. “God’s attitude revealed in the law is that…a man is married to the woman he has sex with – period. This is even true in the case of rape (Deuteronomy 22:28, 29).”

“Women take offense at this because they see it as forcing them to marry their rapists. (Actually a woman’s father could refuse the marriage—Exodus 22:16, 17—and I think he would make that determination according to his daughter’s heart.) Remember the point of Scripture: For if a law had been given that was able to give life, then righteousness would certainly have come by the law (Galatians 3:21b NET). Law gives us knowledge of sin, prohibits and punishes sin and, if possible, inhibits sin. Men rape women. Being married to one’s victim defeats every advantage of rape and might inject a moment’s pause into all but the most heinous acts.”

I quoted Leviticus 18:22 [Table] to cover male on male pedophilia, and men are not “to approach any close relative to have sexual intercourse with her” (Leviticus 18:6 NET Table), especially not a woman and her daughter (Leviticus 18:17 Table). I found no age of consent in the law but quoted y^ehôvâh’s allegory from Ezekiel 16. He raised the people of Jerusalem like an abandoned baby, first as a daughter and “later” as his bride. “Later” was sometime after, Your breasts had formed and your [pubic?] hair had grown (Ezekiel 16:7b NIV). “I assume,” I texted, “that this reflected the ideal of captured female children. Sinful men probably did not live up to this ideal in all cases. So, yes, unequivocally, your father’s actions are sin in God’s eyes.”

Then I got really personal: “Why you? I have some thoughts developing, none of which have anything to do with some defect in you that makes you deserving of such treatment.” (I knew she had gotten some advice like that from a Christian psychologist.) “Give yourself a break. You got a skewed view of life at a very young age.” I promised to continue studying and to share what I discovered.

She was taken aback that I had compared myself to her father. She informed me then that she was getting involved in bringing awareness to the issue of pedophilia and simply wanted some biblical info. She thanked me and wrote that there was no need for any further information. Then I regretted using the word molested for the way I had treated my wife. The only coercion my wife had felt was the compulsion of spouses not to deprive each other. I hadn’t intended to minimize what Mother had suffered as a child, but had recalled my own understanding of masochism (fig. 3) and realized I had become a sadist by my own definition.

fig. 3

As I read her text again something else caught my ear: “I am not sure where that came from but it was not from me.” Mother thought she had triggered some painful memory in me, or that I was accusing her of doing so. “No, you didn’t do anything to cause me to recall these things,” I texted back. “When I think about the law I can’t help but think about where I have fallen short as well. Your Dad and I are different in degree perhaps but as I thought about cause, selfishness seemed readily apparent.”

By the time Mother sought retributive justice^[2] against her father she was a rebellious, promiscuous teen girl; he was an adult male, retired police officer and Sunday school teacher. He and his defenders all but convinced her she had imagined the whole thing. The National Child Traumatic Stress Network quoted a 2005 CDC study, Adverse Childhood Experiences Study: Data and Statistics: “as many as 1 out of 4 girls and 1 out of 6 boys will experience some form of sexual abuse before the age of 18.”^[3] Is it any wonder Mother thinks she might fare better in this world with a more feminine deity?

In “Commentary on the Epistle to the Galatians” Luther/Graebner wrote: “The Law reveals guilt, fills the conscience with terror, and drives men to despair.” I was once alive apart from the law, Paul wrote believers in Rome, but with the coming of the commandment sin became alive and I died.^[4] He wrote this after affirming that the law is lord (κυριεύει, a form of κυριεύω) over a person as long as he lives.^[5] I think Paul meant that he could live and feel fairly good about himself if the law was not foremost in his consciousness but when it became foremost again sin became alive and I died. So I found that the very commandment that was intended to bring life brought death!^[6]

Tempting as it is to speculate how a retired-police-officer-turned-Sunday-school-teacher responded to law when his teenage daughter attempted to prosecute him, I’ll stick to something I know—my own reactions while perusing the law to the memory of abusing my wife. I didn’t feel guilt, terror or despair. Jesus died and rose again from the dead to save me from my sins. I have confessed my sin, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.^[7] I’ve apologized to my ex-wife. Now I feel nothing more or less about it than as a fact.

In the past five years I’ve blogged over a thousand pages about the religious mind. Luther/Graebner dealt with it in one paragraph^[8]:

Those who do not know God in Christ arrive at this erroneous conclusion: “I will serve God in such and such a way. I will join this or that order. I will be active in this or that charitable endeavor. God will sanction my good intentions and reward me with everlasting life. For is He not a merciful and generous Father who gives good things even to the unworthy and ungrateful? How much more will He grant unto me everlasting life as a due payment in return for my many good deeds and merits.” This is the religion of reason. This is the natural religion of the world…There may be a difference of persons, places, rites, religions, ceremonies, but as far as their fundamental beliefs are concerned they are all alike.

In my own defense I’m not trying to base my insights into the religious mind on my own authority or Martin Luther’s or Theodore Graebner’s. Mine is an “attempt to distinguish the mind of Christ from the ordinary religious mind” using “the sharpness and precision of Scripture.”

Historian Yuval Harari described how the religious mind has helped human beings find meaning in their lives^[9]:

You can think about religion simply as a virtual reality game. You invent rules that don’t really exist, but you believe these rules, and for your entire life you try to follow the rules. If you’re Christian, then if you do this, you get points. If you sin, you lose points. If by the time you finish the game when you’re dead, you gained enough points, you get up to the next level. You go to heaven.

People have been playing this virtual reality game for thousands of years, and it made them relatively content and happy with their lives.

Mr. Harari went on to predict the eventual triumph of the religious mind: “In the 21st century, we’ll just have the technology to create far more persuasive virtual reality games than the ones we’ve been playing for the past thousands of years. We’ll have the technology to actually create heavens and hells, not in our minds but using bits and using direct brain-computer interfaces.” But these computer simulations will never grant a continuous infusion of Jesus’ love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and control, the righteousness that fulfills the law, to any player of any virtual reality game.

Again, I’m tempted to speculate whether a retired police officer became a Sunday school teacher to “get points,” hoping “God will sanction [his] good intentions and reward [him] with everlasting life…as a due payment in return for [his] many good deeds and merits.” But I only know that he has never granted his daughter the dignity of acknowledging that she was sexually abused by him. And I’m reminded of Jesus’ distinction between those who have been born from above and those who have not (John 3:19b-21 NET):

…light (e.g., Jesus Himself, God’s one and only Son, John 3:16-18 NET) has come into the world and people loved the darkness rather than the light, because their deeds were evil (πονηρὰ, a form of πονηρός). For everyone who does evil deeds (φαῦλα, a form of φαῦλος) hates the light and does not come to the light, so that their deeds will not be exposed. But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.

Without a confession everything I’ve written about Mother’s father would be hearsay in a court of law and potentially libelous. Apart from God’s direct intervention (Joshua 7:10-22) law is so weakened by the sinful flesh of human beings (Romans 8:3, 4) it can’t even provide retributive justice for the weakest among us.

Mother attended a rally in Washington, DC recently encouraging lawmakers and law enforcement officials to investigate what is now being called pedogate. I heard the tale of a presidential candidate’s involvement with child sex cults last fall and dismissed it the same day as electioneering. (In the U.S. citizens are asked to distinguish and vote for the lesser of two evils.) Though Mother’s belief in this conspiracy theory surprised me at first, I realize she is one of the 1 in 4 women for whom the unthinkable is also the actual. As I began to look into the tale myself I found only a story^[10] so far, a potboiler of a political thriller but a story all the same. I hope it’s not a true story. If true it is πορνεία,^[11] perpetrated against enslaved children, practiced on a scale inconceivable since Israel’s army entered Canaan.

If I begin to believe this story my persistent prayer for justice may need to change.

Who Am I? Part 6

Back to My Reasons and My Reason, Part 8

Back to Romans, Part 89

^[1] Galatians 1:9b (NET)

^[2] An interesting article by Samantha Schmidt in the Washington Post online highlighted news coverage of an “accomplished, international human rights lawyer” seeking retributive justice for “victims of Islamic State rapes and kidnappings.” The lawyer happened to be female. The news coverage focused on her yellow dress, her baby bump and her famous husband rather than her message. Though Ms. Schmidt’s article does an admirable job of presenting the female lawyer’s accomplishments, her message—retributive justice for “victims of Islamic State rapes and kidnappings”—still gets short shrift and left me to wonder if I would ever have heard about it at all if the accomplished female attorney was anyone other than Amal Clooney, the beautiful wife of George Clooney. Nine days later under the headline “Former ISIS sex slave demands justice for Yazidis” CNN found a way to tell more of the story.

^[3] Child Sexual Abuse Fact Sheet, under the heading “Child Sexual Abuse Myths and Facts.” A CDC site Veto Violence listed child sexual abuse (male and female) as 21% as of March 31, 2017.

^[4] Romans 7:9, 10a (NET)

^[5] Romans 7:1b (NET)

^[6] Romans 7:9b, 10 (NET)

^[7] 1 John 1:9 (NET)

^[8] Commentary on Galatians 4:8, 9

^[9] Yuval Harari on why humans won’t dominate Earth in 300 years

^[10] Here are two other sources for the story: https://steemit.com/pizzagate/@son-of-satire/the-debunking-of-the-new-york-times-debunking-of-pizzagate; http://stateofthenation2012.com/?p=60679

^[11] The development of my own understanding of the meaning of πορνεία in the New Testament can be traced in the following essays: Immorality; Adultery and X; Adultery in the Law, Part 1; Adultery in the Law, Part 2; Adultery in the Law, Part 3; Adultery in the Prophets, Part 1; Adultery in the Prophets, Part 2; Adultery in the Prophets, Part 3

Fear – Deuteronomy, Part 5

Posted on February 13, 2017 by admin

Get up, make your way across Wadi Arnon,^[1] Moses’ account of the words y^ehôvâh (יהוה) spoke to him after all the military men had been eliminated from the community^[2] continued. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, and his land. Go ahead! Take it! Engage him in war! This very day I will begin to fill all the people of the earth with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.^[3]

The Hebrew word translated and to terrify was yirʼâh (ויראתך), the word I’d hoped would distinguish the fear of the Lord from ordinary fear. In English to fill all the people of the earth with dread and to terrify them, causes me to wonder if I should simply accept that yirʼâh, similar to the fruit of the Spirit, comes from God, like the song says: “’twas Grace that taught, my heart to fear. And grace, my fears relieved.” The Hebrew word translated to fill was nâthan (תת). It was also translated I have already delivered (נתתי) in I have already delivered over to you Sihon the Amorite, and is giving (נתן) in the land the Lord our God is giving us.^[4]

The Hebrew word translated engage in Engage him in war was gârâh (והתגר), to grate, to anger, to cause strife, stir up, contend, meddle. Moses’ tactic was to send messengers with an offer of peace.

Numbers 21:21, 22 (NET)

Deuteronomy 2:26-29 (NET)

Then Israel sent messengers to King Sihon of the Amorites, saying, “Let us pass through your land; we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.”

Then I sent messengers from the Kedemoth Desert to King Sihon of Heshbon with an offer of peace: “Let me pass through your land; I will keep strictly to the roadway. I will not turn aside to the right or the left. Sell me food for cash so that I can eat and sell me water to drink. Just allow me to go through on foot, just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.”

I admit to wondering whether Moses’ tactic betrayed his unfaithfulness toward y^ehôvâh, or duplicity toward King Sihon. Either way it didn’t alter the outcome.

Numbers 21:23a (NET)	Deuteronomy 2:30, 31 (NET)
But Sihon did not permit Israel to pass through his border…	But King Sihon of Heshbon was unwilling to allow us to pass near him…
	…because the Lord our God had made him obstinate and stubborn so that he might deliver him over to you this very day. The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.”
…he gathered all his forces together and went out against Israel into the wilderness.

It didn’t matter because the Lord (y^ehôvâh, יהוה) our God (ʼĕlôhı̂ym, אלהיך) had made him obstinate, literally, hardened his spirit. The Hebrew word for hardened was qâshâh (הקשה), translated ἐσκλήρυνεν (a form of σκληρύνω) in the Septuagint. He also had made Sihon stubborn, literally, made his heart obstinate. The Hebrew word for obstinate was ʼâmats (ואמץ), to be strong, alert, courageous, brave, stout, bold. It was translated κατίσχυσεν (a form of κατισχύω) in the Septuagint.^[5] Look! I have already begun to give over Sihon and his land to you, y^ehôvâh reiterated. Start right now to take his land as your possession.

Numbers 21:23b, 24a (NET)	Deuteronomy 2:32-35 (NET)
When he came to Jahaz, he fought against Israel.	When Sihon and all his troops emerged to encounter us in battle at Jahaz…
But the Israelites defeated him in battle…	…the Lord our God delivered him over to us and we struck him down, along with his sons and everyone else.
	At that time we seized all his cities and put every one of them under divine judgment, including even the women and children; we left no survivors. We kept only the livestock and plunder from the cities for ourselves.

We call this genocide and fault y^ehôvâh for commanding it (or assume that He did not). I won’t mount an elaborate defense here except to say that this is how law works to purge out wickedness (Deuteronomy 21:18-21 NET):

If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, his father and mother must seize him and bring him to the elders at the gate of his city. They must declare to the elders of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.” Then all the men of his city must stone him to death. In this way you will purge out wickedness from among you, and all Israel will hear about it and be afraid (yârêʼ, ויראו).

So that was then; this is now (Matthew 5:38-48 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well [Table]. And if someone wants to sue you and to take your tunic, give him your coat also. And if anyone forces you to go one mile, go with him two. Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.”

Fankly, in our natural selves we care little more for the latter than the former commandment. We are like children sitting in the marketplaces who call out to one another, “We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.”^[6] But before we call y^ehôvâh cruel or Jesus naïve, we who want to follow Him would do well to deny ourselves. When we do we may notice that the Israelites defeated [Sihon] in battle because the Lord (y^ehôvâh, יהוה) our God (ʼĕlôhı̂ym, אלהינו) delivered him over to [them]:

Numbers 21:24b-26a, 31, 32 (NET)	Deuteronomy 2:36, 37 (NET)
…and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.	From Aroer, which is at the edge of Wadi Arnon (it is the city in the wadi), all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.
So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. For Heshbon was the city of King Sihon of the Amorites…
So the Israelites lived in the land of the Amorites. Moses sent spies to reconnoiter Jaazer, and they captured its villages and dispossessed the Amorites who were there.
	However, you did not approach the land of the Ammonites, the Wadi Jabbok, the cities of the hill country, or any place else forbidden by the Lord our God.

In other words, here Israel obeyed y^ehôvâh, killing only those who were under divine judgment (châram, ונחרם) and taking only the land that was promised. The law reads: Whoever sacrifices to a god other than the Lord (y^ehôvâh, ליהוה) alone must be utterly destroyed (châram).^[7] Nevertheless no devoted offering (chêrem, חרם) that a man may devote (châram, יחרם) to the Lord (y^ehôvâh, ליהוה) of all that he has, both man and beast, or the field of his possession, shall be sold or redeemed; every devoted offering is (chêrem, חרם) most holy to the Lord (y^ehôvâh, ליהוה). No person under the ban (chêrem, חרם), who may become doomed to destruction (châram, יחרם) among men, shall be redeemed, but shall surely be put to death.^[8]

If we stop blaspheming y^ehôvâh for a moment, thinking He has no right to make such laws, we can begin—using the very laws I quoted above—to grasp what He meant when He spoke through the prophet Ezekiel.

Ezekiel 20:11 (NASB)	Ezekiel 20:25 (NASB)
I gave them My statutes and informed them of My ordinances, by which, if a man observes them, he will live.	I also gave them statutes that were not good and ordinances by which they could not live…

We aren’t told how many parents, if any, brought their drunken rebellious sons before the elders of the city that they might be stoned to death. I can surmise that some parents remained silent or lied about them, while others with means bribed elders to redeem them. It’s fairly clear that many a drunken rebellious son rose to become an elder who led the people of Israel into πορνεία (Ezekiel 20:28, 30 NASB):

When I had brought them into the land which I swore to give to them, then they saw every high hill and every leafy tree, and they offered there their sacrifices and there they presented the provocation of their offering. There also they made their soothing aroma and there they poured out their drink offerings…Therefore, say to the house of Israel, ‘Thus says the Lord God, “Will you defile yourselves after the manner of your fathers and play the harlot (zânâh, זנים; Septuagint: ἐκπορνεύετε, a form of ἐκπορνεύω) after their detestable things?

Paul wrote about the law in ways quite similar to y^ehôvâh’s words through Ezekiel.

Romans 7:10b (NET)	Galatians 3:21b (NET)
So I found that the very commandment that was intended to bring life brought death!	For if a law had been given that was able to give life, then righteousness would certainly have come by the law.

I wrote about this elsewhere. Here I want to skip ahead to begin to explore what life was like for Israel under law as the sharp tip of the sword of divine judgment, and to present an example of yirʼâh which resulted in fear and faith in y^ehôvâh. Outside Jericho just before the rams’ horns sounded and the city’s wall collapsed, Joshua gave the army of Israel the following command (Joshua 6:17-19 NET):

The city and all that is in it must be set apart (chêrem, חרם) for the Lord, except for Rahab the prostitute and all who are with her in her house, because she hid the spies we sent. But be careful when you are setting (châram, תחרימו) apart the riches (chêrem, החרם) for the Lord. If you take any (chêrem, החרם) of it, you will make the Israelite camp subject to annihilation (chêrem, לחרם) and cause a disaster. All the silver and gold, as well as bronze and iron items, belong to the Lord. They must go into the Lord’s treasury.

I looked to see if y^ehôvâh commanded this. So far all I’ve found was Moses’ command: You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent to the Lord your God. You must not bring any abhorrent thing into your house and thereby become an object of divine wrath along with it. You must absolutely detest and abhor it (chêrem, חרם), for it is an object of divine wrath (chêrem).^[9] A few commentators considered Jericho a kind of first fruits offering to y^ehôvâh.

The exception made for Rahab the prostitute and all who are with her in her house is interesting. The somewhat crass tit-for-tat cited above—because she hid the spies we sent—doesn’t quite tell the whole story (Joshua 2:1-7 NET).

Joshua son of Nun sent two spies out from Shittim secretly and instructed them: “Find out what you can about the land, especially Jericho.” They stopped at the house of a prostitute (zânâh, זונה; Septuagint: πόρνης, a form of πόρνη) named Rahab and spent the night there. The king of Jericho received this report: “Note well! Israelite men have come here tonight to spy on the land.” So the king of Jericho sent this order to Rahab: “Turn over the men who came to you – the ones who came to your house – for they have come to spy on the whole land!” But the woman hid the two men and replied, “Yes, these men were clients of mine, but I didn’t know where they came from. When it was time to shut the city gate for the night, the men left. I don’t know where they were heading. Chase after them quickly, for you have time to catch them!” (Now she had taken them up to the roof and had hidden them in the stalks of flax she had spread out on the roof.) Meanwhile the king’s men tried to find them on the road to the Jordan River near the fords. The city gate was shut as soon as they set out in pursuit of them.

What she did is exactly as Joshua reported. As James asked rhetorically, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?^[10] But I think her reasons, why she defied her king to do what she did, are far more interesting in this study of yirʼâh (Joshua 2:8-13 NET).

Now before the spies went to sleep, Rahab went up to the roof. She said to the men, “I know the Lord (y^ehôvâh, יהוה) is handing this land over to you. We are absolutely terrified (ʼêymâh, אימתכם) of you, and all who live in the land are cringing (mûg, נמגו) before you. For we heard how the Lord (y^ehôvâh, יהוה) dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. When we heard the news we lost our courage (mâsas, וימס) and no one could even breathe for fear of you. For the Lord (y^ehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיכם) is God (ʼĕlôhı̂ym, אלהים) in heaven above and on earth below! So now, promise me this with an oath sworn in the Lord’s (y^ehôvâh, ביהוה) name. Because I have shown allegiance (chêsêd, חסד; Septuagint: ἔλεος, literally, mercy) to you, show allegiance (chêsêd, חסד; Septuagint: ἔλεος, literally, mercy) to my family. Give me a solemn pledge that you will spare the lives of my father, mother, brothers, sisters, and all who belong to them, and rescue us from death.”

Though Rahab didn’t use all of Moses’ words, given her testimony—the Lord your God is God in heaven above and on earth below—and her plea for mercy, I feel confident thinking that she feared (yârêʼ, וייראו) the Lord, and [she] believed (ʼâman, ויאמינו) in the Lord.^[11] She was as saved as anyone in Israel: Joshua spared Rahab the prostitute, her father’s family, and all who belonged to her. She lives in Israel to this very day because she hid the messengers Joshua sent to spy on Jericho.^[12] As the writer of Hebrews declared: By faith Rahab the prostitute escaped the destruction of the disobedient, because she welcomed the spies in peace.^[13] Everyone else: Israel annihilated (châram, ויחרימו) with the sword everything that breathed in the city, including men and women, young and old, as well as cattle, sheep, and donkeys…they burned the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the Lord’s house.^[14]

But the Israelites disobeyed the command about the city’s riches. Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, stole some of the riches.^[15] I’ll continue this in another essay.

Fear – Deuteronomy, Part 6

Back to Fear – Deuteronomy, Part 7

^[1] Deuteronomy 2:24a (NET)

^[2] Deuteronomy 2:16 (NET)

^[3] Deuteronomy 2:24b-25 (NET)

^[4] Deuteronomy 2:29b (NET)

^[5] A translation of the Septuagint reads: hardened his spirit and prevailed over his heart.

^[6] Matthew 11:16b, 17 (NET)

^[7] Exodus 22:20 (NET)

^[8] Leviticus 27:28, 29 (NKJV)

^[9] Deuteronomy 7:25, 26 (NET)

^[10] James 2:25 (NET)

^[11] Exodus 14:31 (NET)

^[12] Joshua 6:25 (NET) This verse also provides a clue that Joshua was written during Rahab’s lifetime. See: “An Introduction to the Book of Joshua”

^[13] Hebrews 11:31 (NET)

^[14] Joshua 6:21, 24 (NET)

^[15] Joshua 7:1a (NET)

Who Am I? Part 4

Posted on December 29, 2016 by admin

I spend a large portion of my Christmas holiday with three post-Christian women I’ll call Grandmother, Mother and Daughter because of their relationship to one another. I call them post-Christian because they were all professing Christians at one time. Grandmother still calls herself a Christian. She means a non-Buddhist, non-Hindu, non-Jew, non-Muslim who believes in Jesus. Her ex-husband was a Baptist Sunday school teacher who abused her, and Mother as a child. Daughter is the most non-Christian, vocally pagan of the three with Mother falling somewhere between. Their transformation began with a desire for a more feminine God. I regret now not taking Mother’s question more seriously. I didn’t understand at the time that this desire would lead through Mother Earth to a Mother Goddess and on to full-fledged paganism.

I pointed out that y^ehôvâh (יהוה) created male and female: God (ʼĕlôhı̂ym, אלהים) created humankind in his own image, in the image of God (ʼĕlôhı̂ym, אלהים) he created them, male and female he created them.^[1] I talked about the meaning of El Shaddai (ʼêl, אל; shadday, שדי) and a few other references to God as feminine. But I emphasized that the general understanding of God as masculine was due primarily to the fact that we are all feminine in relation to the operation of his grace through Jesus Christ.

I am accepted among them as the kindly, odd, somewhat benighted, old man who studies the Bible in his spare time, so ordinary conversation—what’ve you been up to?—offers many opportunities. A recent conversation with Grandmother and Daughter turned naturally to Jesus’ dying thoughts on the cross. I read Psalm 22 aloud. Daughter was visibly, tearfully moved and vocally overwhelmed that David could write such exact knowledge so many centuries before Jesus was born.

I spoke of God having mercy on whoever he chooses to have mercy and hardening whoever he chooses to harden. I said I had been considering how, and told them the story of two prophets, Nathan and John the Baptist. When Pharisees and Sadduccees, religious leaders, came to be baptized for repentance (Matthew 3:11, 12; Mark 1:4-8; Luke 3:15-17) John said, You offspring of vipers! Who warned you to flee from the coming wrath?^[2] And he challenged them to put their works religion to the test: Therefore produce fruit that proves your repentance…^[3]

What I didn’t say but will record here for my own memory’s sake, whether these particular Pharisees and Sadduccees were directly responsible or not, John’s words were not secret and would have tended to harden the resolve of the religious elite to kill Jesus: the Lord (y^ehôvâh, ויהוה) desired to crush him (e.g., Jesus). On the other hand y^ehôvâh desired David’s repentance and sent Nathan to that effect.

He was sent after King David had committed adultery with Bathsheba and then had her husband killed to cover it up. Nathan told David a story (2 Samuel 12:1-6) about a rich man who had entertained a traveler with a meal. The rich man hadn’t served up any of his own sheep or cattle, but the one ewe lamb he took from a poor man. Then David became very angry at this man.^[4] You are that man!^[5] Nathan said to him.

“Did he kill him?” Daughter asked. I was actually surprised that she had forgotten the story.

No, I answered, I have sinned against the Lord!^[6] David said and then he wrote the 51^st Psalm. I got to read Psalm 51 aloud to them. When I finished Grandmother responded to a look on Daughter’s face at the line—Look, I was guilty of sin from birth, a sinner the moment my mother conceived me.^[7]

“I don’t believe that either,” Grandmother said.

This is a point to concede by the way. If it offends or hurts your feelings, welcome to the human race. Being guilty of sin from birth, a sinner the moment my mother conceived me is equivalent to being born of the flesh of Adam (Romans 5:12-21; 1 Corinthians 15:42-58). You do not want a relentless God who will pursue you with goodness and mercy all the days of your life to spend that time convincing you the hard way that you are a sinner instead (John 16:7-11).

Goodness and mercy, by the way is the NKJV translation of Psalm 23:6a. In the NET it was translated goodness and faithfulness (chêsêd , וחסד).

chêsêd	Hebrew	KJV	NET	Tanakh	Septuagint
Psalm 23:6a	וחסד	mercy	faithfulness	mercy	ἔλεός^[8]

Daughter informed me that my religion has a lot of guilt in it as she praised me for my adherence to it, and insisted that we, she and her pagan friends, desperately need a canon (i.e., of written scripture).

On Yule I learned that Mother had been taking drugs. I wasn’t personally that aware of the winter solstice. Daughter and Mother wished one another happy Yule in the car as I drove them to rehab. It’s probably the only reason I knew anything at all.

I hadn’t known the night before that Mother had informed Daughter she was abusing drugs. Daughter called me the next morning when Mother hesitated to actually commit herself to rehab. In the car on the way Daughter was jubilant and excited that Mother was doing the right thing. Yes, rehab is better than sitting home alone shooting dope, but I was much more somber and subdued.

At her home I had sat with her, held her and listened to her enough to convince myself that Mother had no interest in repentance. Daughter was right. My presence alone persuaded Mother to shower, dress and leave with us for the rehab facility. But in the car I felt like I was delivering her up for more hardening. In my admittedly limited experience I know no one who has returned to faith in Christ from the higher power mysticism of a twelve-step program. I watched sadly the full realization of incarceration creep across her face as she was taken from us. No matter what I say or how much I protest, Mother and Daughter believe I live a life of rules, while they are free.

I gave them My statutes, y^ehôvâh explained in the philosopher’s dream chapter of Ezekiel the prophet, and informed them of My ordinances, by which, if a man observes them, he will live.^[9] I call it the philosopher’s dream chapter because y^ehôvâh explained so much of his own understanding of Israel’s history there. Then the twelve-year-old Jesus had this chapter at his disposal to renew and refresh his now human mind.

The Hebrew word translated My statutes was chûqqâh (חקותי). It was translated προστάγματά in the Septuagint. The Hebrew word translated My ordinances was mishpâṭ (משפטי), and δικαιώματά, a form of δικαίωμα, in the Septuagint. This was translated the righteous requirements in: Therefore if the uncircumcised man obeys the righteous requirements (δικαιώματα, a form of δικαίωμα) of the law, will not his uncircumcision be regarded as circumcision?^[10]

In the same chapter y^ehôvâh explained: I also gave them statutes that were not good and ordinances by which they could not live.^[11] Here the Hebrew word translated statutes was chôq (חקים); chûqqâh is the feminine of chôq according to Strong’s Concordance. It was still translated προστάγματα in the Septuagint. And again, the word translated ordinances was mishpâṭ (ומשפטים) in Hebrew and δικαιώματα in the Septuagint. I don’t think these are different statutes or different ordinances.

The commandment…was intended to bring life.^[12] The law is holy, and the commandment is holy, righteous, and good.^[13] But if a law had been given that was able to give life, then righteousness would certainly have come by the law.^[14] God achieved what the law could not do because it was weakened through the flesh.^[15] For sin, seizing the opportunity through the commandment, deceived me and through it I died.^[16] For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.^[17]

Also I gave them My Sabbaths, y^ehôvâh said in the philosopher’s dream chapter, to be a sign between Me and them, that they might know that I am the Lord (y^ehôvâh, יהוה) who sanctifies them.^[18]

In practice many professing faith in Jesus do not believe that y^ehôvâh/Jesus sanctifies^[19] them. We trust Him for justification only, primarily forgiveness. We believe our sanctification is a measure of our own good works, obedience accomplished in our own strength for our own glory. We do not believe that here and now a Sabbath rest remains for the people of God. For the one who enters God’s rest has also rested from his works, just as God did from his own works.^[20] I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.^[21] Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience^[22] (ἀπειθείας, a form of ἀπείθεια; literally, disbelief) Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.^[23]

I want to consider the movie The Host as a Holy Spirit metaphor for one who does not yet experience Him. There are many spoilers here and as a metaphor the film is fatally flawed. But in the hope of communicating some small portion of the Ineffable, here goes.

“The earth is at peace,” a resistance leader named Jebediah (William Hurt) narrates the beginning of the film. “There is no hunger. There is no violence. The environment is healed. Honesty, courtesy and kindness are practiced by all. Our world has never been more perfect. Only it is no longer our world. We’ve been invaded by an alien race. They occupy the bodies of almost all human beings on the planet. The few humans who have survived are on the run.”

Then we are introduced to Melanie (Saoirse Ronan) fleeing her enemies: honesty, courtesy and kindness. Following her earthly father’s example, she attempts suicide but lives, despite her best efforts, only to be possessed by Wanderer (also Saoirse Ronan). Melanie’s old human survives to fight Wanderer for control of their body.

The Seeker (Diane Kruger) interviews Wanderer to glean Melanie’s memories for knowledge of other old humans in the resistance underground. When she decides that Melanie’s old human is too strong for Wanderer, she plans to put Wanderer in a more compliant host, search Melanie’s memories herself and then let Melanie die the death she wanted. But Wanderer has begun to love Melanie. They flee The Seeker together.

Melanie tricks Wanderer into the desert and leads her to Uncle Jebediah and the underground resistance. Uncle Jeb uses all of his authority as a leader to keep others in the resistance from killing the obviously possessed Melanie/Wanderer. Even Melanie’s lover Jared (Max Irons) has no sympathy for her at first. In a get-to-know-you walk-and-talk Uncle Jeb shortens Wanderer’s name to Wanda.

Melanie begins to love Wanda as she witnesses Wanda’s concern for the people Melanie loves, even some she hates or is indifferent toward. The metaphor breaks down, of course. The holy spirits, called souls in the film, are many and varied, and some or not as holy as Wanda. The Seeker ironically becomes almost human in her fears that she personally is losing control to her host Lacey (also Diane Kruger) and that the holy spirits may ultimately lose their possession of the humans. In the end The Host becomes Satan’s wet dream as The Seeker’s fears become flesh: holy spirits collaborate with the resistance to rid humans of the holy spirits.

Mother is on the verge of bankruptcy. I helped her in a similar position nearly twenty years ago. She called me before I left for Christmas. I offered to help again. She accepted. As I drove the hundred miles or so to my own mother’s house the evening after Mother committed herself to rehab I understood why we hadn’t met to review her finances yet. I recalled the things I’ve said and done with Grandmother, Mother and Daughter, fretted over some things I hadn’t said or done and heard Darth Vader echoing in my head, saying, “Now his failure is complete.”

As far as I know I am the believer of record in their lives. I will give an account of this stewardship before Jesus. As the enormity of my failure to live a life that commends others to Jesus inundated me in crushing waves, the image of my mother scrubbing the basement floor on her hands and knees popped into my mind. Of all the things she had said or done, of all the things I might have complained that she hadn’t said or done, this simple image stuck with me.

I had overdosed on some hallucinogen. I had thrown up all night long on her basement floor. My mother cleaning up after me became a living metaphor of my life. I had returned to drugs because a simple taste a few days earlier brought back the feeling I had lost since my early days of trusting Jesus again. I made many more bad decisions along the way. But my mother never gave up on me.

As I drove through the dark hills thinking perhaps I had been spared from helping Mother again financially, the admonition of my penny-pinching father came to mind:

If you can bear to hear the truth you’ve spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to, broken,

And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings

And risk it on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breathe a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: ‘Hold on!’

The words weren’t his but Rudyard Kipling’s.^[24] A man like me would be a fool to attempt Kipling’s vision of manhood apart from the Holy Spirit. But the image of my mother’s loving persistence and my father’s words of counsel gave me some hope that I was there, the right person at the right place and time. And that image and those words carried me through that dark night until the continuous infusion of the Holy Spirit’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and control took over again the next morning.

Who Am I? Part 5

Back to Romans, Part 85

Back to Fear – Deuteronomy, Part 5

Back to Fear – Deuteronomy, Part 11

Back to Atonement, Part 5

Back to Who Am I? Part 12

^[1] Genesis 1:27 (NET)

^[2] Matthew 3:7 (NET)

^[3] Matthew 3:8 (NET)

^[4] 2 Samuel 12:5a (NET) Table

^[5] 2 Samuel 12:7a (NET) Table

^[6] 2 Samuel 12:13a (NET) Table

^[7] Psalm 51:5 (NET) Table

^[8] In the Septuagint both chêsêd (וחסד) and ṭôb (טוב) were translated by the one Greek word ἔλεός.

^[9] Ezekiel 20:11 (NASB)

^[10] Romans 2:26 (NET) Table

^[11] Ezekiel 20:25 (NASB)

^[12] Romans 7:10 (NET)

^[13] Romans 7:12 (NET)

^[14] Galatians 3:21b (NET)

^[15] Romans 8:3a (NET)

^[16] Romans 7:11 (NET)

^[17] Romans 7:14, 15 (NET)

^[18] Ezekiel 20:12 (NASB)

^[19] When I struggled the most with this concept my Pastor was from the Christian and Missionary Alliance. Today, as I scanned their webpage titled “Sanctification,” nothing jumps out at me as problematic except my own spiritual tic. My flesh and my religious mind hear obedience in step 3 “to A Spirit-Filled Life”—“We maintain a continuous relationship with Jesus through obedience to His Word”—as a trigger word, calling me back to a DIY works religion. But now I just translate obedience back into Greek, ὑπακοή, attentive hearkening, and the trigger obey disappears. I remain (μείνατε, a form of μένω) in Jesus through faith instead (which is the actual word used in John 15:1-11 the Scriptural source of step 3).

[Addendum 1/26/2017] I’m not so sure Paul would agree that 1 Corinthians 3:1-4 “clearly teaches that there are two kinds of Christians.”

^[20] Hebrews 4:9, 10 (NET)

^[21] Galatians 2:20 (NET)

^[22] Hebrews 4:11 (NET)

^[23] Romans 3:31 (NET)

^[24] If, by Rudyard Kipling

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Galatians 3:21

A Shadow of the Good Things, Part 2

Who Am I? Part 5

Fear – Deuteronomy, Part 5

Who Am I? Part 4