Tag Archives: Matthew 15:19

Romans, Part 71

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This is a continuation of my consideration of Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs of the saints, pursue hospitality.[1]  I’ll begin with the dark side of contributing (or, sharing in): Do not lay hands on anyone hastily, Paul warned a young preacher, and so identify (κοινώνει, another form of κοινωνέω) with the sins of others.  Keep yourself pure.[2]  John mirrored this admonition to a leader ordaining elders (1 Timothy 5:17-22 NET) with one addressed to followers receiving leaders (2 John 1:9-11 NET):

Everyone who goes on ahead and does not remain in the teaching of Christ does not have God.  The one who remains in this teaching has both the Father and the Son.  If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, because the person who gives him a greeting shares (κοινωνεῖ, another form of κοινωνέω) in his evil deeds.

To begin to understand the teaching (διδαχῇ, a form of διδαχή) of Christ I turn to the Gospel according to Mark.  When asked by one of the experts in the law—Which commandment is the most important of all—Jesus replied with the love (ἀγάπη) [that] is the fulfillment (πλήρωμα) of the law[3] (Mark 12:29-31 NET):

“The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.  Love (ἀγαπήσεις, a form of ἀγαπάω) the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’  The second is: ‘Love (ἀγαπήσεις, a form of ἀγαπάω) your neighbor as yourself.’  There is no other commandment greater than these.”

That is true, Teacher, the expert in the law said, you are right to say that he is one, and there is no one else besides him.  And to love (ἀγαπᾶν, another form of ἀγαπάω) him with all your heart, with all your mind, and with all your strength and to love (ἀγαπᾶν, another form of ἀγαπάω) your neighbor as yourself is more important than all burnt offerings and sacrifices.[4]  The concept of love as the fulfillment of the law was not foreign to him.  When Jesus saw that he had answered thoughtfully, he said to him, “You are not far (μακρὰν) from the kingdom of God.”[5]  And in this narrow distance I hope to find how the teaching of Christ differs from the teaching of religious people.

Whoever speaks a word against the Son of Man will be forgiven, Jesus said to religious people who accused Him of casting out demons by the power of Beelzebul.  But whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.  Make a tree good and its fruit (καρπὸν, a form of καρπός) will be good, or make a tree bad and its fruit (καρπὸν, a form of καρπός) will be bad, for a tree is known by its fruit (καρπὸν, a form of καρπός).[6]  Though religious people may know this as it pertains to horticulture, in religious culture the religious mind hopes to make the tree good by making the fruit good.  If I do good things I will be good, rather than if I am good I do good.  Why make this reversal?

Love the Lord your God with all your heart[7] (καρδίας, a form of καρδία) is a quotation from Deuteronomy 6:5—Love the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך) with all your heart.  Here is what Jesus said about the heart with which we are to love yehôvâh.

Offspring of vipers, He said, speaking still to religious people.  How are you able to say anything good, since you are evil?  For the mouth speaks from what fills (περισσεύματος, a form of περίσσευμα) the heart (καρδίας, a form of καρδία).[8]  The word translated fills here is not πλήρωμα but carries the idea of filled to overflowing.  At the present time, Paul wrote the Corinthians, your abundance (περίσσευμα) will meet their need, so that one day their abundance (περίσσευμα) may also meet your need…[9]  So I take the mouth speaks from the abundance (or, overflow) of the heart as a psychological truth from the mouth of the Creator of the human psyche.

Now if I disallow that Jesus’ intent was to be as rude and insulting as possible to some of the world’s most accomplished religious people, what can I make of his statement?  I don’t think He expressed literal ignorance of how religious people say anything good.  He knew He had given them his word.  He quoted it, too: Man does not live by bread alone, but by every word that comes from the mouth of God.[10]  That is the key, I think, to recall what Jesus knew.

He knew what was in man.  But the things that come out of the mouth come from the heart (καρδίας, a form of καρδία),[11] Jesus reiterated this basic knowledge of the human psyche.  For out of the heart (καρδίας, a form of καρδία) come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.[12]  He knew he had not yet been crucified or resurrected.  He knew that the religious people before Him had not yet 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 [they] too may live a new life.[13]

He knew their old man was [not yet] crucified with him so that the body of sin would no longer dominate [them], so that [they] would no longer be enslaved to sin.[14]  He knew He had not yet sent the Holy Spirit to fill them with his love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[15]  Do not leave Jerusalem, He told his disciples after his resurrection, but wait there for what my Father promised, which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.[16]  You will receive power, He promised them, when the Holy Spirit has come upon you.[17]

Given this knowledge Jesus’ words sound more like wonder and perhaps even a grudging admiration at how near to the kingdom of God these particular religious people had come on their own.  Though I called the distance narrow and recognize that the difference between the teaching of Christ and that of religious people is subtle, the gap is unbridgeable apart from yehovah’s incarnation, crucifixion and resurrection.  Not only is it impossible to love Him with all our evil hearts, our hard hearts love our religious rules more than our fellow human beings (Mark 3:1-6 NET):

Then Jesus entered the synagogue again, and a man was there who had a withered hand.  They watched Jesus closely to see if he would heal him on the Sabbath, so that they could accuse him.  So he said to the man who had the withered hand, “Stand up among all these people.”  Then he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?”  But they were silent.  After looking around at them in anger, grieved by the hardness of their hearts (καρδίας, a form of καρδία), he said to the man, “Stretch out your hand.”  He stretched it out, and his hand was restored.  So the Pharisees went out immediately[18] and began plotting with the Herodians, as to how they could assassinate him [Table].

We think our religious works merit special privilege or indulgence relative to those sinners who don’t even try to do good (Ezekiel 18:26-29 NET):

When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it; because of the wrongdoing he has done, he will die.  When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life.  Because he considered and turned from all the sins he had done, he will surely live; he will not die.  Yet the house of Israel says, ‘The Lord’s conduct is unjust!’  Is my conduct unjust, O house of Israel?  Is it not your conduct that is unjust?

Actually, our continued rejection of Jesus’ salvation (whether in whole or in part) opens the door of mercy to more sinners (Romans 11:11, 12, 15, 22, 23 NET)

I ask then, [Israel] did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.  Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration bring?

For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

For this reason I tell you, Jesus said to religious people, that the kingdom of God will be taken from you and given to a people who will produce its fruit (καρποὺς, another form of καρπός).[19]  But the fruit (καρπὸς) of the Spirit, Paul wrote the Galatians, is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[20]  So religious people, actors at heart, reverse Jesus’ dictum, Make a tree good and its fruit (καρπὸν, a form of καρπός) will be good.  This, in a word, is our unbelief.

Religious people do not believe they need to be baptized by Jesus in the Holy Spirit.  We do not believe that his Father knows our needs before we ask Him—or that He is willing to supply our needs.  We don’t accept that our most pressing need is to sit at Jesus’ feet, to listen and to live by every word that comes from the mouth of God.  True, our unbelief is a continuum from ignorance of Jesus’ salvation to the selfish preference for some other way—“My way.”  But all lead to the same outcome: the vain attempt to make ourselves good by doing good deeds.  You are the ones who justify yourselves in men’s eyes, Jesus said to religious people, but God knows your hearts (καρδίας, a form of καρδία).[21]

But I say, live by the Spirit, Paul wrote the Galatians, 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.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: 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 (πράσσοντες, a form of πράσσω) such things will not inherit the kingdom of God![22]

The good person brings good things out of his good treasury, Jesus concluded, and the evil person brings evil things out of his evil treasury.  I tell you that on the day of judgment, people will give an account for every worthless word they speak [the things that come out of the mouth come from the heart].  For by your words you will be justified (δικαιωθήσῃ, a form of δικαιόω), and by your words you will be condemned (καταδικασθήσῃ, a form of καταδικάζω).[23]

“Therefore I will judge (shâphaṭ, אשפט; Septuagint: κρινῶ, a form of κρίνω) you, O house of Israel, every one according to his ways, declares the Lord (ʼădônây, אדני) GOD (yehôvâh, יהוה).  Repent and turn from all your transgressions, lest iniquity be your ruin.  Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit!  Why will you die, O house of Israel?  For I have no pleasure in the death of anyone, declares the Lord (ʼădônây, אדני) GOD (yehôvâh, יהוה); so turn, and live.”[24]

[1] Romans 12:13 (NET)

[2] 1 Timothy 5:22 (NET)

[3] Romans 13:10b (NET)

[4] Mark 12:32, 33 (NET)

[5] Mark 12:34a (NET)

[6] Matthew 12:32, 33 (NET)

[7] Mark 12:30a (NET)

[8] Matthew 12:34 (NET)

[9] 2 Corinthians 8:14a (NET)

[10] Matthew 4:4b (NET)

[11] Matthew 15:18a (NET)

[12] Matthew 15:19 (NET)

[13] Romans 6:4b (NET)

[14] Romans 6:6b (NET)

[15] Galatians 5:22b, 23a (NET)

[16] Acts 1:4, 5 (NET)

[17] Acts 1:8a (NET) Table

[18] The NET parallel Greek text and NA28 had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως (KJV: straightway).

[19] Matthew 21:43 (NET)

[20] Galatians 5:22, 23 (NET)

[21] Luke 16:15a (NET)

[22] Galatians 5:16-21 (NET)

[23] Matthew 12:35-37 (NET)

[24] Ezekiel 18:30-32 (ESV)

Romans, Part 69

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Contribute to the needs of the saints, pursue hospitality.[1]  I’ll forego the table of Scripture this time.  I’m convinced now that I’m not forcing the situation.  Paul was describing love empowered by the fruit of the Holy Spirit, not offering obedience to his own rules as the true path to living eternal life.  And there was always something arbitrary about what I was trying to do.  Kindness is the most obvious aspect of the fruit of the Spirit to effect contributing, but since I have used it already I would’ve said faithfulness.  And as I consider the needs of the saints I tend to focus on Love is patient.[2]

But the fruit of the Spirit isn’t really divisible into love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control any more than love is divisible into the constituent parts of Paul’s definition in 1 Corinthians.  I can’t spoof the fruit of the Spirit by striving to be loving, joyful, peaceful, patient, kind, good, faithful, gentle and self-controlled, though I’m not sure I would have understood that if I hadn’t tried to do it on my own.

The Greek word translated contribute above is κοινωνοῦντες (a form of κοινωνέω).  It means to share, or to have in common: All who believed were together and held everything in common (κοινὰ, a form of κοινός).[3]  The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common (κοινά, a form of κοινός).[4]  Therefore, since the children share in flesh and blood, the author of Hebrews wrote, [Jesus] likewise shared in their humanity.[5]  And this brings up another aspect of the concept common.

The Greek word translated share above is κεκοινώνηκεν, another form of κοινωνέω, or a form of κοινόω.  In the NET online if I click on the English word share I am taken to κοινωνέω, if I click on κεκοινώνηκεν in the parallel Greek I am taken to κοινόω.  Perhaps this is just a mistake.  It happens sometimes.  In Revelation 20:10 for instance if I click on lake I am taken to λίμνη (‘lake’), if I click on the parallel Greek λίμνην I am taken to λιμήν (‘harbor’ or ‘haven’).  But I’ll pursue this as if it is a possible understanding of the Greek rather than a coding mistake because all of these words share κοινός as their common root.

Jews from the province of Asia[6] accused Paul: he also brought Greeks into the temple and has defiled (κεκοίνωκεν, a form of κοινόω) this holy place![7]  If this is a potential meaning of κεκοινώνηκεν it accentuates how He who became Jesus profaned, defiled or made Himself common as He shared (μετέσχεν, a form of μετέχω) in our humanity.  This isn’t difficult to grasp; a common woman was one shared by many.

I want to take a moment to discuss who He-who-became-Jesus is.  To most of my contemporaries He is the unknown Son of God who declared the known Jehovah as his Father.  I think of Him as the known yehôvâh (יהוה) who became flesh and blood as Ἰησοῦς and revealed his as yet unknown Father.  Admittedly, I would arrive at a stalemate on this issue from Scripture.  I lean the way I do because of personal experience.  That Jehovah killed someone or sent someone to die, even his own son, isn’t really news, certainly not good news.

If yehôvâh became a man  Ἰησοῦς and gave his own human life to satisfy his own righteous vengeance against human sin, if He created human beings knowing full well He would ultimately pay this price for them, that is news, very good news.  And it helps to explain the great pains He took,[8] and continues to take, to demonstrate the failure of any other means of redemption.  And with this understanding I can appreciate how yehôvâh bowed to the higher authority of his Father’s will, authority which supersedes all law or covenant, as He relented over the evil that he had said he would do to his people[9] at Sinai.

So what makes a person common, defiled or profane?  What defiles (κοινοῖ, another form of κοινόω) a person is not what goes into the mouth; it is what comes out of the mouth that defiles (κοινοῖ, another form of κοινόω) a person.[10]  The things that come out of the mouth come from the heart, and these things defile (κοινοῖ, another form of κοινόω) a person.[11]  Jesus wasn’t talking about disease here.  For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.[12]

This knowledge wasn’t from yehôvâh’s omniscience but from  Ἰησοῦς’ personal experience.   Ἰησοῦς knew (ἐγίνωσκεν, a form of γινώσκω) what was in man (ἀνθρώπῳ, a form of ἄνθρωπος).[13]  God made the one who did not know (γνόντα, another form of γινώσκω) sin to be sin for us, so that in him we would become the righteousness of God.[14]  The things that defile a person are already inside a person.  These are the things that defile (κοινοῦντα, another form of κοινόω, or ‘make common’) a person (ἄνθρωπον, another form of ἄνθρωπος); it is not eating with unwashed hands that defiles (κοινοῖ, another form of κοινόω) a person (ἄνθρωπον, another form of ἄνθρωπος).[15]

So are we all common, defiled, profane?  Certainly not, Lord, Peter protested to the voice which commanded him to slaughter and eat in a trance as he prayed, for I have never eaten anything defiled (κοινὸν, a form of κοινός) and ritually unclean![16]  In his trance Peter didn’t believe Jesus’ teaching, There is nothing outside of a person that can defile (κοινῶσαι, another form of κοινόω) him by going into him.[17]  The voice didn’t chide his unbelief but said simply, What God has made clean, you must not consider ritually unclean (κοίνου, another form of κοινόω)![18]  We take this to mean that all foods are clean.[19]  But Peter said, God has shown me that I should call no person defiled (κοινὸν, a form of κοινός) or ritually unclean.[20]

Macedonia and Achaia are pleased to make some contribution (κοινωνίαν, a form of κοινωνία) for the poor among the saints in Jerusalem,[21] Paul wrote the believers in Rome.  I think it’s important to consider the origin of the poor among the saints in Jerusalem:  All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need (χρείαν, a form of χρεία).[22]  At first this economic system worked amazingly well (Acts 4:32-35 NET):

The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common.  With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all.  For there was no one needy (ἐνδεής) among them, because those who were owners of land or houses were selling them and bringing the proceeds from the sales and placing them at the apostles’ feet.  The proceeds were distributed to each, as anyone had need (χρείαν, a form of χρεία). 

They sold land and houses, assets that could be leased or rented, believing, This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven[23] soon, in their lifetimes.  I’m not suggesting they acted contrarily to the prompting of the Holy Spirit, but that prompting may have been unique to their time and circumstances.

Jerusalem was destroyed in the lifetimes of many of them, and whatever lands and houses remained went to their Roman conquerors.  Israel had a penchant for arbitrary law (Judges 21:5, Ezra 10:8, Acts 9:1, 2 NET).  Converting lands and houses to cash may have been the only way for believers in Jerusalem to “keep” them.  [Y]ou accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession,[24] the writer of Hebrews acknowledged.

The deaths of Ananias and Sapphira, probably by design, kept the Jerusalem church from becoming a popular, bandwagon-style movement (Acts 5:11-13 NET):

Great fear gripped the whole church and all who heard about these things.  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.  None of the rest dared to join them, but the people held them in high honor.

The More and more believers in the Lord [who] were added to their number, crowds of both men and women,[25] were drawn by Jesus, I trust, rather than the glitz and glam of the moment.  But it didn’t keep pace apparently with the conversion and spending of assets: If a brother or sister is poorly clothed and lacks daily food,[26] was James’ concern in the Jerusalem church.  At the Jerusalem Council when James, Cephas, and John, who had a reputation as pillars, recognized the grace that had been given to me, Paul wrote the Galatians, they gave to Barnabas and me the right hand of fellowship, agreeing that we would go to the Gentiles and they to the circumcised.  They requested only that we remember the poor, the very thing I also was eager to do.[27]

For [Macedonia and Achaia] were pleased to [make some contribution for the poor among the saints in Jerusalem], and indeed they are indebted (ὀφειλέται, a form of ὀφειλέτης) to the Jerusalem saints.[28]  For if the Gentiles have shared (ἐκοινώνησαν, another form of κοινωνέω) in their spiritual things (πνευματικοῖς, a form of πνευματικός), they are obligated (ὀφείλουσιν, a form of ὀφείλω) also to minister (λειτουργῆσαι, a form of λειτουργέω) to them in material things (σαρκικοῖς, a form of σαρκικός).[29]

This debt and obligation stem directly from, To [Israel] belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.[30]  Still, Paul called this debt and obligation καρπὸν (fruit): Therefore after I have completed this and have safely delivered this bounty (καρπὸν, a form of καρπός) to them…[31]  And so I take it for granted that he intended this debt and obligation to be dispatched by love empowered by the fruit of the Spirit much as I wrote elsewhere on the spiritual gift of contributing[32] (μεταδιδοὺς, a form of μεταδίδωμι).

I’ll write more on that in subsequent essays.  Here, I want to address two different but related issues: 1) I don’t think the communal economy of the Jerusalem church is normative, and 2) I think the debt and obligation to the poor among the saints in Jerusalem was as temporary as that unique situation.  I consider Paul’s own example (Acts 20:33-35 NET):

“I have desired (ἐπεθύμησα, a form of ἐπιθυμέω) no one’s silver or gold or clothing.  You yourselves know that these hands of mine provided for my needs (χρείαις, a form of χρεία) and the needs of those who were with me.  By all these things, I have shown you that by working in this way we must help (ἀντιλαμβάνεσθαι, a form of ἀντιλαμβάνομαι) the weak, and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive (λαμβάνειν, a form of λαμβάνω).’”

And I consider Paul’s teaching (1 Thessalonians 4:9-12; Ephesians 4:28 NET):

Now on the topic of brotherly love you have no need (χρείαν, another form of χρεία) for anyone to write you, for you yourselves are taught by God to love one another.  And indeed you are practicing it toward all the brothers and sisters in all of Macedonia.  But we urge you, brothers and sisters, to do so more and more, to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you.  In this way you will live a decent life before outsiders and not be in need (χρείαν, another form of χρεία).

The one who steals must steal no longer; rather he must labor, doing good (ἀγαθόν, another form of ἀγαθός) with his own hands, so that he may have something to share (μεταδιδόναι, another form of μεταδίδωμι) with the one who has need (χρείαν, another form of χρεία).

And I consider Paul’s understanding of the one new man (Ephesians 2:11-22 NET):

Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body by human hands – that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.  But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ.  For he is our peace, the one who made both groups into one and who destroyed the middle wall of partition, the hostility, when he nullified in his flesh the law of commandments in decrees.  He did this to create in himself one new man out of two, thus making peace, and to reconcile them both in one body to God through the cross, by which the hostility has been killed.  And he came and preached peace to you who were far off and peace to those who were near, so that through him we both have access in one Spirit to the Father.  So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.  In him the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place of God in the Spirit.

And so I find it extremely difficult to believe that the Holy Spirit intended to re-divide this one new man into a permanent working-class of Gentiles supporting a permanent leisure-class of descendants of Israel because Paul wrote the saints of Macedonia and Achaia that they are indebted to the Jerusalem saints.  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.[33]  I believe that debt and obligation were superseded, once the Jerusalem church was scattered (along with its unique economy), by: Owe (ὀφείλετε, another form of ὀφείλω) no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.[34]

[1] Romans 12:13 (NET)

[2] 1 Corinthians 13:4 (NET)

[3] Acts 2:44 (NET)

[4] Acts 4:32 (NET)

[5] Hebrews 2:14a (NET)

[6] Acts 21:27 (NET)

[7] Acts 21:28b (NKJV)

[8] Genesis 4:7, 8; Genesis 6:5-8; Genesis 9:24-27; Exodus 20:4-6; Exodus 32:1-4; Matthew 5:17-20 NET

[9] Exodus 32:14 (NET)

[10] Matthew 15:11 (NET)

[11] Matthew 15:18 (NET)

[12] Matthew 15:19 (NET)

[13] John 2:25b (NET)

[14] 2 Corinthians 5:21 (NET)

[15] Matthew 15:20 (NET)

[16] Acts 10:14 (NET) Table

[17] Mark 7:15a (NET)

[18] Acts 10:15 (NET)

[19] Mark 7:19b (NET)

[20] Acts 10:28b (NET) Table

[21] Romans 15:26 (NET)

[22] Acts 2:44, 45 (NET)

[23] Acts 1:11b (NET)

[24] Hebrews 10:34b (NET)

[25] Acts 5:14 (NET)

[26] James 2:15 (NET) Table

[27] Galatians 2:9, 10 (NET)

[28] One might argue that they (we) were (are) more indebted to those in Israel who rejected Jesus.

[29] Romans 15:27 (NET)

[30] Romans 9:4, 5 (NET)

[31] Romans 15:28 (NET)

[32] Romans 12:6-8 (NET)

[33] Romans 15:27b (NET)

[34] Romans 13:8 (NET)

Adultery in the Law, Part 2

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I first entertained the idea that πορνεία in the New Testament might be defined by Leviticus 20:11-21 because of the similarity in word order between Matthew 15:19 (NET) and the Law in Exodus 20:2-17 (NET)

Exodus 20:2-17 (NET)

Matthew 15:19 (NET)
“I, the Lord, am your God, who brought you from the land of Egypt, from the house of slavery. “You shall have no other gods before me. “You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below.  You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God, responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me [Table], and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments. “You shall not take the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes his name in vain. “Remember the Sabbath day to set it apart as holy [Table].  For six days you may labor and do all your work [Table], but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates [Table].  For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy [Table]. “Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you.

Exodus 20:2-12 (NET)

 For out of the heart come evil (πονηροί, a form of πονηρός) ideas (διαλογισμοὶ, a form of διαλογισμός)…
“You shall not murder.

Exodus 20:13 (NET) Table

 murder (φόνοι, a form of φόνος)…
“You shall not commit adultery.

Exodus 20:14 (NET) Table

 adultery (μοιχεῖαι, a form of μοιχεία)…
sexual immorality (πορνεῖαι, a form of πορνεῖον)…
“You shall not steal.

Exodus 20:15 (NET)

 theft (κλοπαί, a form of κλοπή)…
“You shall not give false testimony against your neighbor.

Exodus 20:16 (NET)

 false testimony (ψευδομαρτυρίαι, a form of ψευδομαρτυρία)…
“You shall not covet your neighbor’s house.  You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”

Exodus 20:17 (NET) Table
slander (βλασφημίαι, a form of βλασφημία).

If I allowed that evil ideas covered idolatrous worship of other gods, taking the Lord’s name in vain, not keeping the Sabbath and not honoring father and mother, then only sexual immorality (πορνεία) [See Addendum below] and slander (βλασφημία) lacked a direct correspondent in the law.  Leviticus 20:11-21 (NET) seemed to fill in that gap for πορνεία.

Exodus 20:14 (NET) Table

Matthew 15:19 (NET)

Leviticus 20:10-21 (NET)
“You shall not commit adultery. …adultery (μοιχεῖαι, a form of μοιχεία)… If a man commits adultery with his neighbor’s wife, both the adulterer and the adulteress must be put to death.

Leviticus 20:10 (NET) Table
sexual immorality (πορνεῖαι, a form of πορνεία)… If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves [Table].  If a man has sexual intercourse with his daughter-in-law, both of them must be put to death.  They have committed perversion; their blood guilt is on themselves [Table].  If a man has sexual intercourse with a male as one has sexual intercourse with a woman, the two of them have committed an abomination.  They must be put to death; their blood guilt is on themselves [Table].  If a man has sexual intercourse with both a woman and her mother, it is lewdness.  Both he and they must be burned to death, so there is no lewdness in your midst [Table].  If a man has sexual intercourse with any animal, he must be put to death, and you must kill the animal [Table].  If a woman approaches any animal to have sexual intercourse with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves [Table].  If a man has sexual intercourse with his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity [Table].  If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people [Table].  You must not expose the nakedness of your mother’s sister and your father’s sister, for   such a person has laid bare his own close relative.  They must bear their punishment for iniquity [Table].  If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless [Table].  If a man has sexual intercourse with his brother’s wife, it is indecency.  He has exposed his brother’s nakedness; they will be childless [Table].

Leviticus 20:11-21 (NET)

The advantage of this interpretation is that Leviticus 20:11-21 is a finite list as opposed to the open-ended translation of πορνεία as immorality.  It does not pander to men who want to divorce their wives, remarry, and justify themselves by law.  And it is not without precedent in Bible translation.  The translators of the New American Bible1 understood πορνεία this way in Matthew 5:32, 19:9; Acts 15:20, 29, and 21:25.  The disadvantages will follow.

 

Addendum: September 24, 2021
I thought πορνεῖαι was a form of πορνεία, but according to the Koine Greek Lexicon online it is a form of πορνεῖον: “brothel, a house of prostitution.”  There is only one occurrence of πορνεῖαι in the Septuagint.

Masoretic Text

 Septuagint
2 Kings 9:22 (Tanakh) Table 2 Kings 9:22 (NET) 4 Reigns 9:22 (NETS)

4 Kings 9:22 (Elpenor English)
And it came to pass, when Joram saw Jehu, that he said: ‘Is it peace, Jehu?’  And he answered: ‘What peace, so long as the harlotries (זְנוּנֵ֞י) of thy mother Jezebel and her witchcrafts are so many?’ When Joram saw Jehu, he asked, “Is everything all right, Jehu?”  He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry (zᵊnûnîm, זנוני) and pagan practices?” And it happened, when Ioram saw Iou, that he said, “Is it peace, Iou?”  And Iou said, “What peace?  The whoredoms (πορνεῗαι) of Iezabel your mother and her sorceries are still many.” And it came to pass when Joram saw Ju, that he said, [Is it] peace, Ju?  And Ju said, How [can it be] peace? as yet [there are] the whoredoms (πορνεῖαι) of thy mother Jezabel, and her abundant witchcrafts.

Tables comparing Exodus 20:2; 20:3; 20:4; 20:6; 20:7; 20:12; 20:15 (20:13); 20:16 (20:13) and 2 Kings 9:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Exodus 20:2; 20:3; 20:4; 20:6; 20:7; 20:12; 20:15 (20:14); 20:16 and 2 Kings (4 Reigns, 4 Kings) 9:22 in the Septuagint (BLB and Elpenor) follow.

Exodus 20:2 (Tanakh)

 Exodus 20:2 (KJV)

Exodus 20:2 (NET)
I am HaShem thy G-d , who brought thee out of the land of Egypt, out of the house of bondage. I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. “I, the Lord, am your God, who brought you from the land of Egypt, from the house of slavery.

Exodus 20:2 (Septuagint BLB)

Exodus 20:2 (Septuagint Elpenor)
ἐγώ εἰμι κύριος ὁ θεός σου ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας ἐγώ εἰμι Κύριος ὁ Θεός σου, ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας

Exodus 20:2 (NETS)

Exodus 20:2 (English Elpenor)
I am the Lord your God who brought you out of the Land of Egypt, out of the house of slavery. I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.

Exodus 20:3 (Tanakh)

 Exodus 20:3 (KJV)

Exodus 20:3 (NET)
Thou shalt have no other gods before Me. Thou shalt have no other gods before me. “You shall have no other gods before me.

Exodus 20:3 (Septuagint BLB)

Exodus 20:3 (Septuagint Elpenor)
οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ

Exodus 20:3 (NETS)

Exodus 20:3 (English Elpenor)
You shall have no other gods besides me. Thou shalt have no other gods beside me.

Exodus 20:4 (Tanakh)

 Exodus 20:4 (KJV)

Exodus 20:4 (NET)
Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: “You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below.

Exodus 20:4 (Septuagint BLB)

Exodus 20:4 (Septuagint Elpenor)
οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῗς ὕδασιν ὑποκάτω τῆς γῆς οὐ ποιήσεις σεαυτῷ εἴδωλον, οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς

Exodus 20:4 (NETS)

Exodus 20:4 (English Elpenor)
You shall not make for yourself an idol or likeness of anything whatever is in heaven above and whatever is in the earth beneath and whatever is in the waters beneath the earth. Thou shalt not make to thyself an idol, nor likeness of anything, whatever things are in the heaven above, and whatever are in the earth beneath, and whatever are in the waters under the earth.

Exodus 20:6 (Tanakh)

 Exodus 20:6 (KJV)

Exodus 20:6 (NET)
and showing mercy unto the thousandth generation of them that love Me and keep My commandments. And shewing mercy unto thousands of them that love me, and keep my commandments. and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments.

Exodus 20:6 (Septuagint BLB)

Exodus 20:6 (Septuagint Elpenor)
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῗς ἀγαπῶσίν με καὶ τοῗς φυλάσσουσιν τὰ προστάγματά μου καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσί με καὶ τοῖς φυλάσσουσι τὰ προστάγματά μου

Exodus 20:6 (NETS)

Exodus 20:6 (English Elpenor)
and doing mercy unto thousands, for those who love me and keep my ordinances. and bestowing mercy on them that love me to thousands [of them], and on them that keep my commandments.

Exodus 20:7 (Tanakh)

 Exodus 20:7 (KJV)

Exodus 20:7 (NET)
Thou shalt not take the name of HaShem thy G-d in vain; for HaShem will not hold him guiltless that taketh His name in vain . Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. “You shall not take the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes his name in vain.

Exodus 20:7 (Septuagint BLB)

Exodus 20:7 (Septuagint Elpenor)
οὐ λήμψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ οὐ λήψει τὸ ὄνομα Κυρίου τοῦ Θεοῦ σου ἐπί ματαίῳ· οὐ γὰρ μὴ καθαρίσῃ Κύριος ὁ Θεός σου τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ

Exodus 20:7 (NETS)

Exodus 20:7 (English Elpenor)
You shall not take the name of the Lord your God in vain.  For the Lord will never acquit the one who takes his name in vain. Thou shalt not take the name of the Lord thy God in vain; for the Lord thy God will not acquit him that takes his name in vain.

Exodus 20:12 (Tanakh)

 Exodus 20:12 (KJV)

Exodus 20:12 (NET)
Honour thy father and thy mother, that thy days may be long upon the land which HaShem thy G-d giveth thee. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. “Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you.

Exodus 20:12 (Septuagint BLB)

Exodus 20:12 (Septuagint Elpenor)
τίμα τὸν πατέρα σου καὶ τὴν μητέρα ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται, καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Exodus 20:12 (NETS)

Exodus 20:12 (English Elpenor)
Honor your father and your mother so that it may be well with you and so that you may be long-lived on the good land that the Lord your God is giving you. Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long on the good land, which the Lord thy God gives to thee.

Exodus 20:13 (Tanakh)

 Exodus 20:15 (KJV)

Exodus 20:15 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not steal. “You shall not steal.

Exodus 20:15 (Septuagint BLB)

Exodus 20:14 (Septuagint Elpenor)
οὐ κλέψεις οὐ κλέψεις

Exodus 20:14 (NETS)

Exodus 20:14 (English Elpenor)
You shall not steal. Thou shalt not steal.

Exodus 20:13 (Tanakh)

 Exodus 20:16 (KJV)

Exodus 20:16 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not bear false witness against thy neighbour. “You shall not give false testimony against your neighbor.

Exodus 20:16 (Septuagint BLB)

Exodus 20:16 (Septuagint Elpenor)
οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ

Exodus 20:16 (NETS)

Exodus 20:16 (English Elpenor)
You shall not testify falsely against your neighbor with false witness. Thou shalt not bear false witness against thy neighbour.

2 Kings 9:22 (Tanakh)

 2 Kings 9:22 (KJV)

2 Kings 9:22 (NET)
And it came to pass, when Joram saw Jehu, that he said: ‘Is it peace, Jehu?’  And he answered: ‘What peace, so long as the harlotries of thy mother Jezebel and her witchcrafts are so many?’ And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu?  And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? When Joram saw Jehu, he asked, “Is everything all right, Jehu?”  He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?”

2 Kings 9:22 (Septuagint BLB)

4 Kings 9:22 (Septuagint Elpenor)
καὶ ἐγένετο ὡς εἶδεν Ιωραμ τὸν Ιου καὶ εἶπεν εἰ εἰρήνη Ιου καὶ εἶπεν Ιου τί εἰρήνη ἔτι αἱ πορνεῗαι Ιεζαβελ τῆς μητρός σου καὶ τὰ φάρμακα αὐτῆς τὰ πολλά καὶ ἐγένετο ὡς εἶδεν ᾿Ιωρὰμ τὸν ᾿Ιού, καὶ εἶπεν· εἰ εἰρήνη ᾿Ιού; καὶ εἶπεν ᾿Ιού· τί εἰρήνη; ἔτι αἱ πορνεῖαι ᾿Ιεζάβελ τῆς μητρός σου καὶ τὰ φάρμακα αὐτῆς τὰ πολλά

4 Reigns 9:22 (NETS)

4 Kings 9:22 (English Elpenor)
And it happened, when Ioram saw Iou, that he said, “Is it peace, Iou?”  And Iou said, “What peace?  The whoredoms of Iezabel your mother and her sorceries are still many.” And it came to pass when Joram saw Ju, that he said, [Is it] peace, Ju?  And Ju said, How [can it be] peace? as yet [there are] the whoredoms of thy mother Jezabel, and her abundant witchcrafts.