The Day of the Lord, Part 1

Posted on March 31, 2023 by admin

In another essay I quoted Paul: For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).¹ It rattled my cage more than I realized at first. I didn’t even recognize that cage until it rattled. But now I have to consider whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having² no bread³ after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”⁴

To begin I’ll consider the day of the Lord (ἡ ἡμέρα τοῦ κυρίου). Paul wrote (1 Corinthians 1:4-9 NET):

I always thank my God for you because of the grace of God that was given to you in Christ Jesus. For you were made rich in every way in him, in all your speech and in every kind of knowledge—just as the testimony about Christ has been confirmed among you so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end, so that you will be blameless on the day of our Lord (τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν) Jesus Christ. God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

It seems important to me to simply repeat Paul’s words and let them really sink in: you were called into fellowship with his son, Jesus Christ our Lord by God [who] is faithful. [Y]ou will be blameless on the day of our Lord because He will also strengthen you to the end. [Y]ou do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ because the grace of God that was given to you in Christ Jesus…made [you] rich in every way in him, in all your speech and in every kind of knowledge—just as the testimony about Christ has been confirmed among you.

Again he wrote (2 Corinthians 1:13, 14 NET):

For we do not write you anything other than what you can read and also understand. But I hope that⁵ you will understand completely just as also you have partly understood us, that we are your source of pride just as you also are ours in the day of the Lord (τῇ ἡμέρᾳ τοῦ κυρίου) Jesus.

While taking nothing away from the fact that God is faithful, by whom you were called (ἐκλήθητε, a form of καλέω) into fellowship with his son, Jesus Christ our Lord,⁶ Paul, through his letters preserved in the New Testament, led me to Christ. I am a recipient of his ministry as much as anyone in Corinth.

Paul is my καύχημα: “a boast, object of boasting, exultation; glory, honour; pride, object of pride; rejoicing.” But I’ve assumed he wouldn’t care much for me. I am too slow, too hesitant to believe.

Even if that were so, if we were suddenly thrust together as I am now, it will not be so on the day of the Lord, when we both can smile and nod to one another, both made blameless by the same God and Father through the same Lord Jesus Christ. For I am sure of this very thing, Paul wrote, that the one who began a good work in you will perfect it until⁷ the day of Christ Jesus.⁸

Paul wrote (1 Thessalonians 5:1-11 NET):

Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you. For you know quite well that the⁹ day of the Lord (ἡμέρα κυρίου) will come in the same way as a thief in the night. Now¹⁰ when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape (or, “emerge [like a baby out of the womb];” ἐκφύγωσιν, a form of ἐκφεύγω). But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would. For¹¹ you all are sons of the light and sons of the day. We are not of the night nor of the darkness. So then we must not sleep as¹² the rest, but must stay alert and sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But since we are of the day, we must stay sober by putting on the breastplate of faith and love and as a helmet our hope for salvation. For God did not destine (ἔθετο, a form of τίθημι) us for wrath but for gaining salvation through our Lord Jesus Christ [Table]. He died for us so that whether we are alert or asleep, we will come to life together with him. Therefore encourage one another and build up each other, just as you are in fact doing.

In this context it’s fairly obvious that you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would¹³ doesn’t mean that you will know when the day of the Lord is any more than they or them. It is simply that you will be blameless on the day of our Lord¹⁴ because He will also strengthen you to the end.¹⁵

It seems important to pin down who exactly you and they are here. Paul wrote (1 Thessalonians 4:9-12 NET):

Now on the topic of brotherly love you have no need 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 own hands, as we commanded you. In this way you will live a decent life before outsiders and not be in need.

So, you yourselves are taught by God to love one another. And indeed you are practicing it toward all the brothers and sisters.¹⁶ The outsiders (τοὺς ἔξω), presumably, are [not] taught by God to love one another and are [not] practicing it toward all the brothers and sisters.

Paul also wrote (1 Thessalonians 4:3-5, 7, 8 NET):

For this is God’s will: that you become holy, that you keep away from sexual immorality, that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God.

For God did not call us to impurity but in holiness. Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you [Table].

They, called the Gentiles who do not know God (τὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν) here, live in lustful passion. You will become holy; you will keep away from sexual immorality; you will know how to possess [your] own body in holiness and honor because you, presumably, know God and this is God’s will for you. God gives his Holy Spirit to you.

Again, Paul wrote (1 Thessalonians 2:11-16a NET);

As you know, we treated each one of you as a father treats his own children, exhorting and encouraging you¹⁷ and insisting that you live¹⁸ in a way worthy of God who calls you to his own kingdom and his glory. And¹⁹ so we too constantly thank God that when you received God’s message that you heard from us, you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe. For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things²⁰ from your own countrymen as they in fact did from the Jews, who killed both the Lord Jesus and the prophets²¹ and persecuted us severely. They are displeasing to God and are opposed to all people because they hinder us from speaking to the Gentiles so that they may be saved.

[Y]ou live in a way worthy of God who calls you to his own kingdom and his glory.²² They, called Jews (τῶν Ἰουδαίων) here, who killed both the Lord Jesus and the prophets and persecuted us severely, are displeasing to God and are opposed to all people because they hinder us from speaking to the Gentiles so that they may be saved.²³ But here it becomes quite clear that they are neither Jews nor Gentiles per se: For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea (e.g., in large part Jews), because you too suffered the same things from your own countrymen (e.g., in large part Gentiles) as they in fact did from the Jews.²⁴

So, what is the salient difference between you and they? [Y]ou received God’s message that you heard from us; you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe.²⁵ And you became imitators of us and of the Lord when you received the message with joy that comes from the Holy Spirit, despite great affliction.²⁶ They, presumably, had not received God’s message and had not become imitators (μιμηταὶ, a form of μιμητής) of us and of the Lord.

Paul continued (1 Thessalonians 1:9. 10 NET):

For people everywhere report how you welcomed us²⁷ and how you turned to God from idols to serve the living and true God and to wait for his Son from heaven, whom he raised from the²⁸ dead, Jesus our deliverer from²⁹ the coming wrath.

How is Jesus our deliverer from the coming wrath? The Greek word translated deliverer was ρυόμενον, a participle of the verb ῥύομαι: “properly, draw (pull) to oneself,” according to the HELPS Word-studies on Bible Hub. [Y]ou turned to God from idols to serve the living and true God and to wait for his Son from heaven. They, presumably, did not. So this is an indication of how they become you. An example of the inverse, you becoming they, follows:

Masoretic Text		Septuagint
Isaiah 2:6 (Tanakh/KJV)	Isaiah 2:6 (NET)	Isaiah 2:6 (NETS)	Isaiah 2:6 (English Elpenor)
Therefore thou hast forsaken (נָטַ֗שְׁתָּה) thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.	Indeed, O Lord, you have abandoned (nāṭaš, נטשתה) your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around.	For he has abandoned (ἀνῆκεν) his people, the house of Israel, because their country, like that of the allophyles, was filled with divinations as it had been at the beginning, and many allophyle children were born to them.	For he has forsaken (ἀνῆκε) his people the house of Israel, because their land is filled as at the beginning with divinations, as the [land] of the Philistines,* and many strange children were born to them.

I want to pause here to consider forsaken (Tanakh, KJV, English Elpenor) and abandoned (NET, NETS). The Hebrew word was נָטַ֗שְׁתָּה (nāṭaš). The Greek word was ἀνῆκε(ν). I’m having a difficult time recalling or articulating what I thought forsaken or abandoned meant.

I’m reasonably convinced it was not “to let loose; to run wild; to let (someone/something) run free without restraint,” the first entry for ἀνῆκε(ν) (a form of ἀνίημι) in the Koine Greek Lexicon online. Staring at that definition, I have to admit it was my experience when I became an atheist. And it is what Paul described as the wrath (ὀργὴ) of God…revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness.³⁰

Ungodliness and Unrighteousness of People	The Wrath of God Revealed from Heaven
Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.³¹	Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves.³²
They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen.³³	For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error [Table].³⁴
And just as they did not see fit to acknowledge God,³⁵	God gave them over to a depraved mind, to do what should not be done. They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.³⁶

So, the opposite of this wrath, of being forsaken or abandoned is the grace of God that was given to you in Christ Jesus. For you were made rich in every way in him, in all your speech and in every kind of knowledge—just as the testimony about Christ has been confirmed among you so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.³⁷

The Lord continued to describe through Isaiah how you became they:

Masoretic Text		Septuagint
Isaiah 2:7-9 (Tanakh/KJV)	Isaiah 2:7-9 (NET)	Isaiah 2:7-9 (NETS)	Isaiah 2:7-9 (English Elpenor)
Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:	Their land is full of gold and silver; there is no end to their wealth. Their land is full of horses; there is no end to their chariots.	For their country was filled with silver and gold, and there was no number to their treasures, and the land was filled with horses, and there was no number to their chariots.	For their land is filled with silver and gold, and there was no number of their treasures; their land also is filled with horses, and there was no number of chariots.
“Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:	Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned.	And the land is filled with abominations, the works of their hands, and they did obeisance to the things their own fingers had made.	And the land is filled with abominations, [even] the works of their hands; and they have worshipped [the works] which their fingers made.
And the mean man boweth down, and the great man humbleth himself: therefore forgive (תִּשָּׂ֖א) them not.	Men bow down to them in homage, they lie flat on the ground in worship. Don’t spare (nāśā’, תשׁא) them!	And so a person bowed down, and a man was humbled—and I will not forgive (ἀνήσω) them!	And the mean man bowed down, and the great man was humbled: and I will not pardon (ἀνήσω) them.

Though the English versions of the Septuagint were translated to match the Masoretic text, the actual Greek word ἀνήσω (another form of ἀνίημι) sounds more like the Lord’s promise not to allow his people “to run wild” in the future, not “to let go,” not “to leave [them] uncared for” or “unattended.” In other words, they will not be forsaken or abandoned forever, nor will God’s wrath remain upon them forever. They will not be they forever, but will be restored to you.

Moses’ promises to Israel and Joshua respectively were translated in the Septuagint with two more forms of ἀνίημι: ἀνῇ and ἀνήσει.

Masoretic Text		Septuagint
Deuteronomy 31:6, 8 (Tanakh)	Deuteronomy 31:6, 8 (NET)	Deuteronomy 31:6, 8 (NETS)	Deuteronomy 31:6, 8 (English Elpenor)
Be strong and of good courage, fear not, nor be affrighted at them; for HaShem thy G-d, He it is that doth go with thee; He will not fail (יַרְפְּךָ֖) thee, nor forsake thee.’	Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail (rāp̄â, ירפך) you or abandon you!”	Be manly and strong; have no fear, nor be frightened, nor be terrified from before them, because the Lord your God, he who goes with you among you, will not forsake (ἀνῇ) you or abandon you.”	Be courageous and strong, fear not, neither be cowardly neither be afraid before them; for [it is] the Lord your God that advances with you in the midst of you, neither will he by any means forsake (ἀνῇ) thee, nor desert thee.
And HaShem, He it is that doth go before thee; He will be with thee, He will not fail (יַרְפְּךָ֖) thee, neither forsake thee; fear not, neither be dismayed.’	The Lord is indeed going before you—he will be with you; he will not fail (rāp̄â, ירפך) you or abandon you. Do not be afraid or discouraged!”	And the Lord, the one who goes with you, will not forsake (ἀνήσει) you or abandon you. Do not fear, nor be frightened.	And the Lord that goes with thee shall not forsake (ἀνήσει) thee nor abandon thee; fear not, neither be afraid.

According to a note (9) in the NET 1 Thessalonians 5:8 contained an allusion to Isaiah 59:17. A comparison of the Greek of 1 Thessalonians 5:8 to Isaiah 59:17 in the Septuagint follows.

1 Thessalonians 5:8b (NET Parallel Greek)	Isaiah 59:17a (Septuagint BLB)	Isaiah 59:17a (Septuagint Elpenor)
ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης	ἐνεδύσατο δικαιοσύνην ὡς θώρακα	ἐνεδύσατο δικαιοσύνην ὡς θώρακα
1 Thessalonians 5:8b (NET)	Isaiah 59:17a (NETS)	Isaiah 59:17a (English Elpenor)
putting on the breastplate of faith and love	he put on righteousness like a breastplate	he put on righteousness as a breast-plate

In this passage about the Lord bringing salvation, the Lord’s δικαιοσύνην (righteousness) becomes πίστεως καὶ ἀγάπης (faith and love) when applied to human beings. The allusion continued:

1 Thessalonians 5:8c (NET Parallel Greek)	Isaiah 59:17b (Septuagint BLB)	Isaiah 59:17b (Septuagint Elpenor)
περικεφαλαίαν ἐλπίδα σωτηρίας	περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς	περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς
1 Thessalonians 5:8c (NET)	Isaiah 59:17b (NETS)	Isaiah 59:17b (English Elpenor)
as a helmet our hope for salvation	places a helmet of salvation on his head	placed the helmet of salvation on his head

The Lord wears the helmet of salvation on his head (σωτηρίου ἐπὶ τῆς κεφαλῆς). Our helmet is our hope (ἐλπίδα), or “confident expectation,” for salvation (σωτηρίας), the very salvation He has acquired for us. What is absent from this allusion, as applied to human beings, is any mention of he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.³⁸

Tables comparing Isaiah 59:17; 2:6; 2:7; 2:8; 2:9; Deuteronomy 31:6 and 31:8 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 59:17; 2:6; 2:7; 2:8; 2:9; Deuteronomy 31:6 and 31:8 in the Septuagint (BLB and Elpenor), and tables comparing Mark 8:16; 2 Corinthians 1:13; Philippians 1:6; 1 Thessalonians 5:2, 3; 5:5, 6; 2:12-15 and 1:9, 10 in the NET and KJV follow.

Isaiah 59:17 (Tanakh)	Isaiah 59:17 (KJV)	Isaiah 59:17 (NET)
For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.	For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.	He wears his desire for justice like body armor, and his desire to deliver is like a helmet on his head. He puts on the garments of vengeance and wears zeal like a robe.

Isaiah 59:17 (Septuagint BLB)	Isaiah 59:17 (Septuagint Elpenor)
καὶ ἐνεδύσατο δικαιοσύνην ὡς θώρακα καὶ περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς καὶ περιεβάλετο ἱμάτιον ἐκδικήσεως καὶ τὸ περιβόλαιον	καὶ ἐνεδύσατο δικαιοσύνην ὡς θώρακα καὶ περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς καὶ περιεβάλετο ἱμάτιον ἐκδικήσεως καὶ τὸ περιβόλαιον
Isaiah 59:17 (NETS)	Isaiah 59:17 (English Elpenor)
And he put on righteousness like a breastplate and places a helmet of salvation on his head, and he clothed himself with a garment of vengeance and with his cloak,	And he put on righteousness as a breast-plate, and placed the helmet of salvation on his head; and he clothed himself with the garment of vengeance, and with his cloak,

Isaiah 2:6 (Tanakh)	Isaiah 2:6 (KJV)	Isaiah 2:6 (NET)
Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.	Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.	Indeed, O Lord, you have abandoned your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around.

Isaiah 2:6 (Septuagint BLB)	Isaiah 2:6 (Septuagint Elpenor)
ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ισραηλ ὅτι ἐνεπλήσθη ὡς τὸ ἀπ᾽ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν ὡς ἡ τῶν ἀλλοφύλων καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς	ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ ᾿Ισραήλ, ὅτι ἐνεπλήσθη ὡς τὸ ἀπ᾿ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς
Isaiah 2:6 (NETS)	Isaiah 2:6 (English Elpenor)
For he has abandoned his people, the house of Israel, because their country, like that of the allophyles, was filled with divinations as it had been at the beginning, and many allophyle children were born to them.	For he has forsaken his people the house of Israel, because their land is filled as at the beginning with divinations, as the [land] of the Philistines,* and many strange children were born to them.

Isaiah 2:7 (Tanakh)	Isaiah 2:7 (KJV)	Isaiah 2:7 (NET)
Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:	Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:	Their land is full of gold and silver; there is no end to their wealth. Their land is full of horses; there is no end to their chariots.

Isaiah 2:7 (Septuagint BLB)	Isaiah 2:7 (Septuagint Elpenor)
ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν καὶ ἐνεπλήσθη ἡ γῆ ἵππων καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν	ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν· καὶ ἐνεπλήσθη ἡ γῆ ἵππων, καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν
Isaiah 2:7 (NETS)	Isaiah 2:7 (English Elpenor)
For their country was filled with silver and gold, and there was no number to their treasures, and the land was filled with horses, and there was no number to their chariots.	For their land is filled with silver and gold, and there was no number of their treasures; their land also is filled with horses, and there was no number of chariots.

Isaiah 2:8 (Tanakh)	Isaiah 2:8 (KJV)	Isaiah 2:8 (NET)
Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:	Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:	Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned.

Isaiah 2:8 (Septuagint BLB)	Isaiah 2:8 (Septuagint Elpenor)
καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν	καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν, καὶ προσεκύνησαν, οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν
Isaiah 2:8 (NETS)	Isaiah 2:8 (English Elpenor)
And the land is filled with abominations, the works of their hands, and they did obeisance to the things their own fingers had made.	And the land is filled with abominations, [even] the works of their hands; and they have worshipped [the works] which their fingers made.

Isaiah 2:9 (Tanakh)	Isaiah 2:9 (KJV)	Isaiah 2:9 (NET)
And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.	And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.	Men bow down to them in homage, they lie flat on the ground in worship. Don’t spare them!

Isaiah 2:9 (Septuagint BLB)	Isaiah 2:9 (Septuagint Elpenor)
καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ καὶ οὐ μὴ ἀνήσω αὐτούς	καὶ ἔκυψεν ἄνθρωπος, καὶ ἐταπεινώθη ἀνήρ, καὶ οὐ μὴ ἀνήσω αὐτούς
Isaiah 2:9 (NETS)	Isaiah 2:9 (English Elpenor)
And so a person bowed down, and a man was humbled—and I will not forgive them!	And the mean man bowed down, and the great man was humbled: and I will not pardon them.

Deuteronomy 31:6 (Tanakh)	Deuteronomy 31:6 (KJV)	Deuteronomy 31:6 (NET)
Be strong and of good courage, fear not, nor be affrighted at them; for HaShem thy G-d, He it is that doth go with thee; He will not fail thee, nor forsake thee.’	Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.	Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Deuteronomy 31:6 (Septuagint BLB)	Deuteronomy 31:6 (Septuagint Elpenor)
ἀνδρίζου καὶ ἴσχυε μὴ φοβοῦ μηδὲ δειλία μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν ὅτι κύριος ὁ θεός σου ὁ προπορευόμενος μεθ᾽ ὑμῶν ἐν ὑμῖν οὐ μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ	ἀνδρίζου καὶ ἴσχυε, μὴ φοβοῦ μηδὲ δειλιάσης μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν, ὅτι Κύριος ὁ Θεός σου ὁ προπορευόμενος μεθ᾿ ὑμῶν ἐν ὑμῖν, οὔτε μή σε ἀνῇ, οὔτε μή σε ἐγκαταλίπῃ
Deuteronomy 31:6 (NETS)	Deuteronomy 31:6 (English Elpenor)
Be manly and strong; have no fear, nor be frightened, nor be terrified from before them, because the Lord your God, he who goes with you among you, will not forsake you or abandon you.”	Be courageous and strong, fear not, neither be cowardly neither be afraid before them; for [it is] the Lord your God that advances with you in the midst of you, neither will he by any means forsake thee, nor desert thee.

Deuteronomy 31:8 (Tanakh)	Deuteronomy 31:8 (KJV)	Deuteronomy 31:8 (NET)
And HaShem, He it is that doth go before thee; He will be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.’	And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.	The Lord is indeed going before you—he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Deuteronomy 31:8 (Septuagint BLB)	Deuteronomy 31:8 (Septuagint Elpenor)
καὶ κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε οὐδὲ μὴ ἐγκαταλίπῃ σε μὴ φοβοῦ μηδὲ δειλία	καὶ Κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε, οὐδὲ μή σε ἐγκαταλίπῃ· μὴ φοβοῦ μηδὲ δειλία
Deuteronomy 31:8 (NETS)	Deuteronomy 31:8 (English Elpenor)
And the Lord, the one who goes with you, will not forsake you or abandon you. Do not fear, nor be frightened.	And the Lord that goes with thee shall not forsake thee nor abandon thee; fear not, neither be afraid.

Mark 8:16 (NET)	Mark 8:16 (KJV)
So they began to discuss with one another about having no bread.	And they reasoned among themselves, saying, It is because we have no bread.

Mark 8:16 (NET Parallel Greek)	Mark 8:16 (Stephanus Textus Receptus)	Mark 8:16 (Byzantine Majority Text)
καὶ διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους οὐκ ἔχουσιν	και διελογιζοντο προς αλληλους λεγοντες οτι αρτους ουκ εχομεν	και διελογιζοντο προς αλληλους λεγοντες οτι αρτους ουκ εχομεν

2 Corinthians 1:13 (NET)	2 Corinthians 1:13 (KJV)
For we do not write you anything other than what you can read and also understand. But I hope that you will understand completely	For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

2 Corinthians 1:13 (NET Parallel Greek)	2 Corinthians 1:13 (Stephanus Textus Receptus)	2 Corinthians 1:13 (Byzantine Majority Text)
οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλ᾿ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε· ἐλπίζω δὲ ὅτι ἕως τέλους ἐπιγνώσεσθε	ου γαρ αλλα γραφομεν υμιν αλλ η α αναγινωσκετε η και επιγινωσκετε ελπιζω δε οτι και εως τελους επιγνωσεσθε	ου γαρ αλλα γραφομεν υμιν αλλ η α αναγινωσκετε η και επιγινωσκετε ελπιζω δε οτι και εως τελους επιγνωσεσθε

Philippians 1:6 (NET)	Philippians 1:6 (KJV)
For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.	Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

Philippians 1:6 (NET Parallel Greek)	Philippians 1:6 (Stephanus Textus Receptus)	Philippians 1:6 (Byzantine Majority Text)
πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Χριστοῦ \|Ἰησοῦ\|	πεποιθως αυτο τουτο οτι ο εναρξαμενος εν υμιν εργον αγαθον επιτελεσει αχρις ημερας ιησου χριστου	πεποιθως αυτο τουτο οτι ο εναρξαμενος εν υμιν εργον αγαθον επιτελεσει αχρις ημερας χριστου ιησου

1 Thessalonians 5:2, 3 (NET)	1 Thessalonians 5:2, 3 (KJV)
For you know quite well that the day of the Lord will come in the same way as a thief in the night.	For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

1 Thessalonians 5:2 (NET Parallel Greek)	1 Thessalonians 5:2 (Stephanus Textus Receptus)	1 Thessalonians 5:2 (Byzantine Majority Text)
αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται	αυτοι γαρ ακριβως οιδατε οτι η ημερα κυριου ως κλεπτης εν νυκτι ουτως ερχεται	αυτοι γαρ ακριβως οιδατε οτι η ημερα κυριου ως κλεπτης εν νυκτι ουτως ερχεται

Now when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape.

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

1 Thessalonians 5:3 (NET Parallel Greek)	1 Thessalonians 5:3 (Stephanus Textus Receptus)	1 Thessalonians 5:3 (Byzantine Majority Text)
ὅταν \|δὲ\| λέγωσιν· εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς \|ἐφίσταται\| ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν	οταν γαρ λεγωσιν ειρηνη και ασφαλεια τοτε αιφνιδιος αυτοις εφισταται ολεθρος ωσπερ η ωδιν τη εν γαστρι εχουση και ου μη εκφυγωσιν	οταν γαρ λεγωσιν ειρηνη και ασφαλεια τοτε αιφνιδιος αυτοις εφισταται ολεθρος ωσπερ η ωδιν τη εν γαστρι εχουση και ου μη εκφυγωσιν

1 Thessalonians 5:5, 6 (NET)	1 Thessalonians 5:5, 6 (KJV)
For you all are sons of the light and sons of the day. We are not of the night nor of the darkness.	Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

1 Thessalonians 5:5 (NET Parallel Greek)	1 Thessalonians 5:5 (Stephanus Textus Receptus)	1 Thessalonians 5:5 (Byzantine Majority Text)
πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους	παντες υμεις υιοι φωτος εστε και υιοι ημερας ουκ εσμεν νυκτος ουδε σκοτους	παντες υμεις υιοι φωτος εστε και υιοι ημερας ουκ εσμεν νυκτος ουδε σκοτους

So then we must not sleep as the rest, but must stay alert and sober.

Therefore let us not sleep, as do others; but let us watch and be sober.

1 Thessalonians 5:6 (NET Parallel Greek)	1 Thessalonians 5:6 (Stephanus Textus Receptus)	1 Thessalonians 5:6 (Byzantine Majority Text)
ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί ἀλλὰ γρηγορῶμεν καὶ νήφωμεν	αρα ουν μη καθευδωμεν ως και οι λοιποι αλλα γρηγορωμεν και νηφωμεν	αρα ουν μη καθευδωμεν ως και οι λοιποι αλλα γρηγορωμεν και νηφωμεν

1 Thessalonians 2:12-15 (NET)	1 Thessalonians 2:12-15 (KJV)
exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.	That ye would walk worthy of God, who hath called you unto his kingdom and glory.

1 Thessalonians 2:12 (NET Parallel Greek)	1 Thessalonians 2:12 (Stephanus Textus Receptus)	1 Thessalonians 2:12 (Byzantine Majority Text)
παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν	και μαρτυρουμενοι εις το περιπατησαι υμας αξιως του θεου του καλουντος υμας εις την εαυτου βασιλειαν και δοξαν	και μαρτυρομενοι εις το περιπατησαι υμας αξιως του θεου του καλουντος υμας εις την εαυτου βασιλειαν και δοξαν

And so we too constantly thank God that when you received God’s message that you heard from us, you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe.

For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

1 Thessalonians 2:13 (NET Parallel Greek)	1 Thessalonians 2:13 (Stephanus Textus Receptus)	1 Thessalonians 2:13 (Byzantine Majority Text)
Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ᾿ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν \|ἀληθῶς\| λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν	δια τουτο και ημεις ευχαριστουμεν τω θεω αδιαλειπτως οτι παραλαβοντες λογον ακοης παρ ημων του θεου εδεξασθε ου λογον ανθρωπων αλλα καθως εστιν αληθως λογον θεου ος και ενεργειται εν υμιν τοις πιστευουσιν	δια τουτο και ημεις ευχαριστουμεν τω θεω αδιαλειπτως οτι παραλαβοντες λογον ακοης παρ ημων του θεου εδεξασθε ου λογον ανθρωπων αλλα καθως εστιν αληθως λογον θεου ος και ενεργειται εν υμιν τοις πιστευουσιν

For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews,

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

1 Thessalonians 2:14 (NET Parallel Greek)	1 Thessalonians 2:14 (Stephanus Textus Receptus)	1 Thessalonians 2:14 (Byzantine Majority Text)
ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων	υμεις γαρ μιμηται εγενηθητε αδελφοι των εκκλησιων του θεου των ουσων εν τη ιουδαια εν χριστω ιησου οτι ταυτα επαθετε και υμεις υπο των ιδιων συμφυλετων καθως και αυτοι υπο των ιουδαιων	υμεις γαρ μιμηται εγενηθητε αδελφοι των εκκλησιων του θεου των ουσων εν τη ιουδαια εν χριστω ιησου οτι τα αυτα επαθετε και υμεις υπο των ιδιων συμφυλετων καθως και αυτοι υπο των ιουδαιων

who killed both the Lord Jesus and the prophets and persecuted us severely. They are displeasing to God and are opposed to all people

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

1 Thessalonians 2:15 (NET Parallel Greek)	1 Thessalonians 2:15 (Stephanus Textus Receptus)	1 Thessalonians 2:15 (Byzantine Majority Text)
τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων καὶ θεῷ μὴ ἀρεσκόντων καὶ πᾶσιν ἀνθρώποις ἐναντίων	των και τον κυριον αποκτειναντων ιησουν και τους ιδιους προφητας και υμας εκδιωξαντων και θεω μη αρεσκοντων και πασιν ανθρωποις εναντιων	των και τον κυριον αποκτειναντων ιησουν και τους ιδιους προφητας και ημας εκδιωξαντων και θεω μη αρεσκοντων και πασιν ανθρωποις εναντιων

1 Thessalonians 1:9, 10 (NET)	1 Thessalonians 1:9, 10 (KJV)
For people everywhere report how you welcomed us and how you turned to God from idols to serve the living and true God	For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

1 Thessalonians 1:9 (NET Parallel Greek)	1 Thessalonians 1:9 (Stephanus Textus Receptus)	1 Thessalonians 1:9 (Byzantine Majority Text)
αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ	αυτοι γαρ περι ημων απαγγελλουσιν οποιαν εισοδον εχομεν προς υμας και πως επεστρεψατε προς τον θεον απο των ειδωλων δουλευειν θεω ζωντι και αληθινω	αυτοι γαρ περι ημων απαγγελλουσιν οποιαν εισοδον εσχομεν προς υμας και πως επεστρεψατε προς τον θεον απο των ειδωλων δουλευειν θεω ζωντι και αληθινω

and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath.

And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

1 Thessalonians 1:10 (NET Parallel Greek)	1 Thessalonians 1:10 (Stephanus Textus Receptus)	1 Thessalonians 1:10 (Byzantine Majority Text)
καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ρυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης	και αναμενειν τον υιον αυτου εκ των ουρανων ον ηγειρεν εκ νεκρων ιησουν τον ρυομενον ημας απο της οργης της ερχομενης	και αναμενειν τον υιον αυτου εκ των ουρανων ον ηγειρεν εκ των νεκρων ιησουν τον ρυομενον ημας απο της οργης της ερχομενης

The Day of the Lord, Part 2

Back to Christianity, Part 9

Back to The Day of the Lord, Part 3

Back to The Day of the Lord, Part 4

Back to The Day of the Lord, Part 5

Back to The Day of the Lord, Part 6

Back to The Day of the Lord, Part 7

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to The Day of the Lord, Part 8

¹ 2 Thessalonians 2:3 (NET)

² The NET parallel Greek text and NA²⁸ had ἔχουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εχομεν (KJV: we have).

³ Mark 8:16b (NET)

⁴ Mark 8:15b (NET)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: even) here. The NET parallel Greek text and NA²⁸ did not.

⁶ 1 Corinthians 1:9 (NET)

⁷ The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.

⁸ Philippians 1:6 (NET)

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding day. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For). The NA²⁸ had neither.

¹¹ The NET parallel Greek text and NA²⁸ had γὰρ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had ὡς και here, where the NET parallel Greek text and NA²⁸ had simply ὡς.

¹³ 1 Thessalonians 5:4 (NET)

¹⁴ 1 Corinthians 1:8b (NET)

¹⁵ 1 Corinthians 1:8a (NET)

¹⁶ 1 Thessalonians 4:9b-10a (NET)

¹⁷ The NET parallel Greek text had παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι (NET: exhorting and encouraging you) here. The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had it at the end of verse 11.

¹⁸ The NET parallel Greek text and NA²⁸ had περιπατεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had περιπατησαι (KJV: would walk).

¹⁹ The NET parallel Greek text and NA²⁸ had Καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τὰ αὐτὰ here, where the Stephanus Textus Receptus had ταυτα (KJV: like things).

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had ιδιους (KJV: their own) preceding prophets. The NET parallel Greek text and NA²⁸ did not.

²² 1 Thessalonians 2:12b (NET)

²³ 1 Thessalonians 2:15 (NET)

²⁴ 1 Thessalonians 2:14 (NET)

²⁵ 1 Thessalonians 2:13b (NET)

²⁶ 1 Thessalonians 1:6 (NET)

²⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔσχομεν here (NET note 19: “what sort of entrance we had to you”), where the Stephanus Textus Receptus had εχομεν.

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τῶν here. The Stephanus Textus Receptus did not.

²⁹ The NET parallel Greek text and NA²⁸ had ἐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο.

³⁰ Romans 1:18 (NET)

³¹ Romans 1:22, 23 (NET)

³² Romans 1:24 (NET) Table

³³ Romans 1:25 (NET)

³⁴ Romans 1:26, 27 (NET)

³⁵ Romans 1:28a (NET)

³⁶ Romans 1:28b-32 (NET)

³⁷ 1 Corinthians 1:4b-8 (NET)

³⁸ Isaiah 59:17b (Tanakh)

Condemnation or Judgment? – Part 16

Posted on July 4, 2016 by admin

Paul wrote believers in Colossae (Colossians 3:1-6 NET):

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your life) appears, then you too will be revealed in glory with him. So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. Because of these things the wrath of God is coming on the sons of disobedience.

A note (4) at the end of this passage in the NET reads:

The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (…“on the sons of disobedience”) are lacking in Ì⁴⁶ [correct symbol won’t display] B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en hois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ [ditto above] share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

Whether the words sons of disobedience were original or not is immaterial to me. I’m more concerned with δι᾿ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ (“Because of these things the wrath of God is coming”). First, ἔρχεται (a form of ἔρχομαι) is present tense; appears or shows itself might be a better translation. Though because is a possible translation of δι᾿^[1] (a form of διά), through would be more common (verse 17) and more in line with Paul’s teaching in the opening of Romans, the wrath of God…revealed from heaven. So I would translate it, “through these (e.g., sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry) the wrath of God appears” or “shows itself.” In other words, these are the evidence or symptoms of the depraved, unapproved, reprobate or debased mind to which God gave those over who did not like to retain God in their knowledge.^[2]

God’s wrath was to give them over to a depraved mind, to do what should not be done.^[3] Paul enumerated what should not be done for believers in Rome (Romans 1:29-32 NET):

They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

A young mother put it this way on Facebook:

Parent shaming. Judging. Close mindedness. Mass murders. Hate on Nationalities. Hate on skin colors. Hate on LGBT’s. Hate on parenting. Hate. I can honestly say I’m worried to bring my children up in the type of society we’ve become. What will it take to change? Will it get better before it gets worse? I have to believe there’s more love in this world than hate. Incredibly saddening that my happy, loving boys will one day learn the world is so ugly and destructive.

Even if sons of disobedience wasn’t original I don’t see why ἐν οἷς or ἐν τούτοις are “too hard” of a reading. Paul’s contrast was to the lives the Colossians lived before they died and [their] life [was] hidden with Christ in God, not to some mysterious others called the sons of disobedience. Even Ephesians reads διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (for because of these things God’s wrath comes on the sons of disobedience^[4]). But again διὰ could be through, ταῦτα refers back to the person who is immoral, impure, or greedy^[5] (probably immorality, impurity or greed) and ἔρχεται is present tense, appears or shows itself.

So I would understand it more like, “For through these [immoral, impure or greedy persons, or immorality, impurity or greed] the wrath of God shows itself upon the sons of disobedience.” The sons of disobedience are no longer a mystery. The Greek word translated disobedience is ἀπειθείας (a form of ἀπείθεια). God has consigned all people to disobedience (ἀπείθειαν, another form of ἀπείθεια) so that he may show mercy to them all. The sons of disobedience are old humans, they have not been born from above: Therefore do not be partakers with them, for you were at one time darkness, but now you are light in the Lord. Walk as children of the light…^[6]Paul made this same contrast between the old human (παλαιὸν ἄνθρωπον) and the new (νέον, a form of νέος) for the Colossians (3:7-11 NET):

You also lived your lives in this way at one time, when you used to live among them (ἐν τούτοις; literally “in these”). But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. Do not lie to one another since you have put off the old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it. Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

I think the Bible has been translated by those who expect most people to spend eternity in the lake of fire. I don’t intend to dispute that view. On the contrary, the idea I’m experimenting with here is that all old humans are condemned to spend eternity in the lake of fire. How many new humans spend eternity with Jesus and his Father? That depends on God’s mercy—I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion^[7]—up to and including all—For God has consigned all people to disobedience so that he may show mercy to them all.^[8]

I’m a long way, however, from accepting Universalism, demanding that He save all. Christ Jesus came into the world to save sinners,^[9] was a perfect opportunity to specify few, many or all. Neither Paul nor the Holy Spirit chose to do so. Enter through the narrow gate, Jesus said, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. But the gate is narrow and the way is difficult (τεθλιμμένη, a form of θλίβω) that leads to life, and there are few who find it.^[10] In the past I took this to mean that ultimately relatively few will be saved. Now I think differently.

Since y^ehôvâh informed Cain, you must subdue [sin],^[11] and Moses commanded Israel to choose life,^[12] salvation was determined by the desire, or willingness, of human beings, whosoever will. The result, there are few who find it, is what Jesus became human to change. Someone asked Him directly, “Lord, will only a few be saved?” Speaking in real time before his crucifixion and resurrection, He said, “Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able (ἰσχύσουσιν, a form of ἰσχύω) to. Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’” ^[13] I tell you the solemn truth, Jesus also said, I am the door for the sheep.^[14] As I considered both of these together I wondered what door the head of the house gets up and shuts.

Surely, it was not Jesus but whosoever will. The most immediate reason why the many could not enter was the shut door, but a survey of the word ἰσχύω suggests they were not good enough,^[15] not strong enough,^[16] not healthy enough,^[17] not vigilant enough^[18] and they would not endure long enough^[19] in their own strength. And so Jesus became the door. No one can come to me, He said, unless the Father who sent me draws him…^[20] And I, Jesus promised, when I am lifted up from the earth, will draw all people to myself.^[21]

I’ve written elsewhere what I think about the Greek words translated draws and draw relative to “Softly and tenderly Jesus is calling.” And I don’t think much of the old human’s free will in any sense beyond contingent choices. I certainly don’t think it is sacrosanct to God. It wasn’t sacrosanct when He gave old humans over in the desires of their hearts to impurity,^[22] to dishonorable passions,^[23] and to a depraved mind.^[24] Why should it be sacrosanct when one is born from above, not born by human parents or by human desire or a husband’s decision, but by God?^[25]

Nor can I embrace patristic universalism. I can’t believe in a purgatorial hell. In fact, I think the Old Testament narrates how God has gone out of his way to demonstrate over and over again that the best that is ever achieved by punishment, or by the fear of punishment, is hypocrisy. Jesus said (John 3:5-7, 10 NET):

I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’…Are you the teacher of Israel and yet you don’t understand these things?

J.W. Hanson painted the early universalist church fathers as elitists in his book Universalism, the Prevailing Doctrine of the Christian Church During Its First Five Hundred Years (p. 56):

Some of the fathers who had achieved a faith in Universalism, were influenced by the mischievous notion that it was to be held esoterically, cherished in secret, or only communicated to the chosen few,–withheld from the multitude, who would not appreciate it, and even that the opposite error would, with some sinners, be more beneficial than the truth….Origen said that “all that might be said on this theme is not expedient to explain now, or to all. For the mass need no further teaching on account of those who hardly through the fear of aeonian punishment restrain their recklessness.”

I’m not oblivious to Origen’s concern, though it seems to me that someone who would return to sin because God is merciful really hasn’t finished with sin yet. And I consider myself the rankest of the rank and file. On the other hand Mr. Hanson characterized many of the patristic fathers as liars whenever they taught endless punishment (p. 59):

There can be no doubt that many of the fathers threatened severer penalties than they believed would be visited on sinners, impelled to utter them because they considered them to be more salutary with the masses than the truth itself. So that we may believe that some of the patristic writers who seem to teach endless punishment did not believe it. Others, we know, who accepted universal restoration employed, for the sake of deterring sinners, threats that are inconsistent, literally interpreted, with that doctrine.

I began this second round considering condemnation or judgment after I read John F. Walvoord’s commentary on Revelation 20 online (Revelation 20:11, 12 NET).

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened – the book of life. So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds.

I’m not aware of ἐκρίθησαν translated condemned in any English Bible, but that is what Mr. Walvoord took it to mean: “Their standing posture means that they are now about to be sentenced.” John’s vision continued (Revelation 20:13-15 NET):

The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged (ἐκρίθησαν, a form of κρίνω) according to his deeds. Then Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

Mr. Walvoord wrote, “The summary judgment is pronounced in verse 14 that ‘death and hell were cast into the lake of fire.’ In a word, this means that all who died physically and were in Hades, the intermediate state, are here found unworthy and cast into the lake of fire.”

I was shocked that the doctrine I’ve heard my whole life was based on a rationalist assumption that death and hell, or Death and Hades, were not entities that might be thrown into the lake of fire but merely euphemisms for “all who died physically and were in Hades.” And this in an essay where literal was used 35 times, literally 12 times and literalness twice, mostly relative to the thousand years, but it was a consistent theme of Mr. Walvoord’s argument. He wrote for example:

[Barnes] further holds that Revelation 20 should not be taken literally, and interposes the words “as if” before the judgment and resurrection of 20:4 as well as with the binding of Satan. This would seem to be adding to the book, so strongly forbidden in 22:18.

But Mr. Walvoord’s understanding of Revelation 20:13-15 presents us with the following rewrite:

Revelation 20:14, 15 NET	Revelation 20:14, 15 John F. Walvoord
Then Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.	Then the dead that were in Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. No one’s name was found written in the book of life, so they were all thrown into the lake of fire.

Mr Walvoord concluded, without a Scripture quotation or any fear of contradiction:

If the point of view be adopted that the book of life was originally the book of all living from which have been expunged the names of those who departed from life on earth without salvation, it presents a sad picture of a blank space where their names could have been written for all eternity as the objects of divine grace. Though they are judged by their works, it is evident that their destiny is determined primarily by their lack of spiritual life. When the fact is contemplated that Jesus Christ in His death reconciled the world to Himself (2 Cor. 5:19) and that He died for the reprobate as well as for the elect, it is all the more poignant that these now raised from the dead are cast into the lake of fire. Their ultimate destiny of eternal punishment is not, in the last analysis, because God wished it but because they would not come to God for the grace which He freely offered.

What about the dead in the sea? I think we can accept that the sea is not an entity that might be thrown into the lake of fire. I would assume that the names of some, up to and including all, were written in the book of life. Mr. Walvoord changed the subject:

A special problem is introduced by the resurrection of those who were cast into the sea with the presumption that their bodies have disintegrated and have been scattered over a wide area geographically. The special mention of the sea is occasioned by the fact that resurrection usually implies resurrection from the grave. The resurrection of the dead from the sea merely reaffirms that all the dead will be raised regardless of the condition of their bodies.

I would assume though Death and Hades were thrown into the lake of fire, the names of some of their dead, up to and including all, were written in the book of life. The idea I’m experimenting with is that the new humans born of God are spared while the old humans, in a one for one correspondence, are judged according to their deeds and thrown into the lake of fire. And this, because the names in the book of life are not written there by some who came “to God for the grace which He freely offered” but by the mercy of God (Romans 9:15, 16 NET):

I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then, it does not depend on human desire or exertion [e.g., “whosoever will”], but on God who shows mercy.

Back to Romans, Part 54

Back to Sowing to the Flesh, Part 2

^[1] Enter through (διὰ) the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through (δι᾿, another form of διὰ) it (Matthew 7:13 NET).

^[2] Romans 1:28 (NKJV)

^[3] Romans 1:28b (NET)

^[4] Ephesians 5:6b (NET)

^[5] Ephesians 5:5b (NET)

^[6] Ephesians 5:7, 8 (NET)

^[7] Romans 9:15 (NET)

^[8] Romans 11:32 (NET)

^[9] 1 Timothy 1:15b (NET)

^[10] Matthew 7:13, 14 (NET)

^[11] Genesis 4:7b (NET)

^[12] Deuteronomy 30:19 (NET)

^[13] Luke 13:23-25 (NET)

^[14] John 10:7 (NET)

^[15] It is no longer good (ἰσχύει, another form of ἰσχύω) for anything except to be thrown out and trampled on by people (Matthew 5:13b NET).

^[16] No one was strong enough (ἴσχυεν, another form of ἰσχύω) to subdue him (Mark 5:4b NET).

^[17] Those who are healthy (ἰσχύοντες, another form of ἰσχύω) don’t need a physician… (Matthew 9:12b NET)

^[18] Couldn’t (ἴσχυσας, another form of ἰσχύω) you stay awake for one hour? (Mark 14:37b NET)

^[19] I am able (ἰσχύω) to do all things through the one who strengthens me (Philippians 4:13 NET).

^[20] John 6:44a (NET)

^[21] John 12:32 (NET)

^[22] Romans 1:24 (NET) Table

^[23] Romans 1:26 (NET)

^[24] Romans 1:28 (NET)

^[25] John 1:13 (NET)

Romans, Part 61

Posted on September 21, 2015 by admin

I’m continuing to look at Rejoice in hope, endure in suffering, persist in prayer,^[1] as a description of love rather than as rules to obey. I’m still focusing on the injustice (ἀδικίᾳ, a form of ἀδικία) love is not glad (or, does not rejoice)^[2] about. Two different things are revealed (ἀποκαλύπτεται, a form of ἀποκαλύπτω) in the first chapter of Romans.

Two Revelations

For the righteousness (δικαιοσύνη) of God is revealed in the gospel…

Romans 1:17a (NET)

For the wrath (ὀργὴ, a form of ὀργή) of God is revealed from heaven…

Romans 1:18a (NET)

…from faith to faith, just as it is written, “The righteous (δίκαιος) by faith will live.”

Romans 1:17b (NET)

…against all ungodliness and unrighteousness (ἀδικίαν, a form of ἀδικία) of people who suppress the truth by their unrighteousness (ἀδικίᾳ, a form of ἀδικία)…

Romans 1:18b (NET)

But I didn’t always think of these as two different things. As I became an atheist, though I doubt that I actually thought through these particular verses, I believed that God’s righteousness was God’s wrath, at least it was the nexus where his righteousness impacted human beings.

I returned from atheism to a semblance of faith believing that the wrath (e.g., God’s righteousness) I had not experienced had been deferred to a later time, the end, the Revelation (Ἀποκάλυψις, a form of ἀποκάλυψις). With this idea in mind I thought the wrath of God…revealed from heaven was some unspecified vengeance against every kind of unrighteousness (ἀδικίᾳ), wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table].^[3]

No matter what the Scripture said I wouldn’t or couldn’t hear that God’s wrath revealed from heaven was that God gave them over to a depraved mind, to do what should not be done.^[4] It was beyond my powers of comprehension that He did this so that they are filled with every kind of unrighteousness (ἀδικίᾳ), wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless.

As long as I refused to believe that it does not depend on human desire or exertion, but on God who shows mercy,^[5] I couldn’t fathom the depth of the riches and wisdom and knowledge of God;^[6] namely, that God has consigned all people to disobedience so that he may show mercy to them all.^[7] I couldn’t reason that if in his wrath He hands people over to every kind of ἀδικίᾳ, in his non-wrathful state he keeps us from that same ἀδικίᾳ. And I didn’t perceive that the true nexus of the righteousness of God revealed in the Gospel is his love in us,^[8] the love that is the fulfillment of the law,^[9] the fruit of his Spirit.^[10]

Half a millennium or so before Paul penned his letter to the Romans ἀδικίᾳ was a Greek goddess. “There is also a chest made of cedar, Pausanias wrote, “with figures on it, some of ivory, some of gold, others carved out of the cedar-wood itself. It was in this chest that Cypselus, the tyrant of Corinth, was hidden by his mother when the Bacchidae were anxious to discover him after his birth. In gratitude for the saving of Cypselus, his descendants, Cypselids as they are called, dedicated the chest at Olympia.”^[11] Carved on the chest are the figures of a “beautiful woman…punishing an ugly one, choking her with one hand and with the other striking her with a staff. It is Justice [δίκη] who thus treats Injustice [ἀδικίᾳ].”^[12]

I’ll explore some sayings about δίκη (Dike) as a revelation of the religious mind, making no attempt to distinguish the creative reasoning of human beings from lying spirits.^[13] “Next he [Zeus] led away bright Themis (Divine Law),” Hesiod wrote, “who bare the Horai (Horae, Seasons), and Eunomia (Good Order), Dike (Justice), and blooming Eirene (Peace), who mind the works of mortal men.”^[14] “[S]he sits beside her father, Zeus the son of Kronos (Cronus), and tells him of men’s wicked heart, until the people pay for the mad folly of their princes who, evilly minded, pervert judgement and give sentence crookedly.”^[15]

The latter saying sounds more like Satan the accuser than justice (Revelation 12:7-10 NET):

Then war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough to prevail, so there was no longer any place left in heaven for him and his angels. So that huge dragon – the ancient serpent, the one called the devil and Satan (Σατανᾶς), who deceives the whole world – was thrown down to the earth,^[16] and his angels along with him. Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser (κατήγωρ, a form of κατηγορέω) of our brothers and sisters, the one who accuses (κατηγορῶν, another form of κατηγορέω) them day and night before our God, has been thrown down.”

Perhaps δίκη gives a glimpse into how Satan perceives himself. It certainly gives me a different impression of Plato’s eulogy: “With [Zeus],” Plato wrote in Laws, “followeth Dike (Justice), as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior…”^[17] It sounds like a revelation of Satan’s own longing and ambition. “To thee revenge the punishment belong, chastising every deed unjust and wrong” says the Orphic Hymn 62 to Dike.^[18] This is essentially the meaning of δίκη in the New Testament (Acts 28:3, 4 NET).

When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. When the local people saw the creature hanging from Paul’s hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice (δίκη; KJV: vengeance) herself has not allowed him to live!”

Even when the goddess is forgotten the noun δίκη retains her meaning and purpose (2 Thessalonians 1:8-10a; Jude 1:6, 7 NET).

With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. They will undergo the penalty (δίκην, a form of δίκη; KJV: punished) of eternal destruction, away from the presence of the Lord and from the glory of his strength, when he comes to be glorified among his saints and admired on that day among all who have believed…

You also know that the angels who did not keep within their proper domain but abandoned their own place of residence, he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day. So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality (ἐκπορνεύσασαι, a form of ἐκπορνεύω) and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment (δίκην, a form of δίκη; KJV: vengeance) of eternal fire.

Philostratus tired of δίκη or the inability of vengeance to produce righteousness in, or secure justice among, human beings: “I am sure that Dike (Justice) will appear in a very ridiculous light; for having been appointed by Zeus and by the Moirai (Fates) to prevent men being unjust to one another, she has never been able to defend herself against injustice.” In the New Testament δίκη has nothing to do with overcoming ἀδικία in human beings. Rather, God’s mercy and his love in us through faith in Jesus’ faithfulness crucifies our ἀδικίαν (a form of ἀδικία) and resurrects our new lives into his righteousness through the death and resurrection of Jesus (Romans 7:5, 6 NET).

For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

For this reason we also, Paul wrote the Colossians, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding, so that you may live worthily of the Lord and please him in all respects – bearing fruit in every good deed, growing in the knowledge of God, being strengthened with all power according to his glorious might for the display of all patience and steadfastness, joyfully giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light. He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves…^[19]

The word translated righteousness in—the righteousness of God is revealed in the gospel—is δικαιοσύνη (Dikaiosyne), not a goddess but a daimona (δαίμων ^[20]). “In the ancient Greek religion, daimon designates not a specific class of divine beings, but a peculiar mode of activity: it is an occult power that drives humans forward or acts against them: since daimon is the veiled countenance of divine activity, every deity can act as daimon…”^[21] The Orphic Hymn 63 says, “O blessed Dikaiosyne, mankind’s delight, the eternal friend of conduct just and right: abundant, venerable, honoured maid, to judgements pure dispensing constant aid, and conscience stable, and an upright mind…”^[22]

To the religious mind Dikaiosyne merely dispenses “aid.” Of course in the New Testament the daimon does not merely “aid” but possesses and takes control, not for anything resembling righteousness: two demon-possessed (δαιμονιζόμενοι, a form of δαιμονίζομαι) men coming from the tombs met [Jesus]. They were extremely violent, so that no one was able to pass by that way.^[23] As Jesus stepped ashore, a certain man from the town met him who was possessed^[24] by demons (δαιμόνια, a form of δαιμόνιον). For a long time this man had worn no clothes and had not lived in a house, but among the tombs.^[25]

Ancient Greeks were not unaware of these phenomena, they attributed them to κακοδαίμων: “The Hellenistic Greeks divided daemons into good and evil categories: agathodaimōn (ἀγαθοδαίμων “noble spirit”), from agathós (ἀγαθός “good, brave, noble, moral, lucky, useful”), and kakódaimōn (κακοδαίμων “malevolent spirit”), from kakós (κακός “bad, evil”).”^[26] I assume this determination was made according to how well the daemons’ activities corresponded to the determiner’s own desires: the κακοδαίμων thwarted as the ἀγαθοδαίμων aided those desires. The derivation of δαίμων is “From δαίω daiō (to distribute fortunes)” according to Strong’s Concordance.

To the religious mind Dikaiosyne dispenses “aid” to those who make pure judgments. I’m reminded of Peter’s surprise that Cornelius summoned him because an angel appeared and told him to do so: I now truly understand that God does not show favoritism in dealing with people, but in every nation the person who fears him and does what is right is welcomed before him.^[27] That Christ Jesus came into the world to save sinners,^[28] –I have not come to call the righteous (δικαίους, a form of δίκαιος), but sinners to repentance,^[29] –is a difficult truth for the religious mind to accept.

It is the truth suppressed by unrighteousness (ἀδικίᾳ). The religious mind jealously guards its own righteousness as its own peculiar possession. In my opinion Paul experienced a theological crisis^[30] over this trustworthy saying that deserves full acceptance, and we read the Holy Spirit’s solution to that crisis when we read his letter to the Romans (Romans 3:5-9 NKJV).

But if our unrighteousness (ἀδικία) demonstrates the righteousness of God, what shall we say? Is God unjust (ἄδικος) who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world? For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, “Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their condemnation is just. What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

All unrighteousness (ἀδικίᾳ) is sin…^[31] God will reward each one according to his works…wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness (ἀδικίᾳ).^[32] The arrival of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders, and with every kind of evil (ἀδικίας, another form of ἀδικία) deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved. Consequently God sends on them a deluding influence so that they will believe what is false. And so all of them who have not believed the truth but have delighted in evil (ἀδικίᾳ) will be condemned.^[33]

What shall we say then? Is there injustice (ἀδικία) with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion, but on God who shows mercy.^[34]

For the gifts and the call of God are irrevocable. Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. For God has consigned all people to disobedience so that he may show mercy to them all.^[35]

This gives me a fairly extensive idea of the truth love rejoices about and the ἀδικία it does not. Love is not glad about injustice (ἀδικίᾳ), but rejoices in the truth.^[36] Do not extinguish the Spirit,^[37] Paul wrote the Thessalonians. I will suggest that the quickest way to extinguish the Spirit is to take credit for his fruit or to believe that his fruit is anything but the gift of righteousness.^[38] [W]hen the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.^[39]

I’ll continue in the next essay.

Romans, Part 62

Back to Romans, Part 65

^[1] Romans 12:12 (NET)

^[2] 1 Corinthians 13:6 (NASB)

^[3] Romans 1:29-31 (NET)

^[4] Romans 1:28b (NET)

^[5] Romans 9:16 (NET) Table

^[6] Romans 11:33a (NET)

^[7] Romans 11:32 (NET)

^[8] John 17:26 (NET)

^[9] Romans 13:10b (NET)

^[10] Galatians 5:22, 23 (NET)

^[11] Pausanias’ description of the Chest of Kypselos and other items at Olympia

^[12] Pausanias’ description of the Chest of Kypselos and other items at Olympia

^[13] 1 Kings 22:19-23; 2 Corinthians 4:3, 4; Ephesians 2:1-3 (NET)

^[14] http://www.theoi.com/Ouranios/HoraDike.html

^[15] ibid

^[16] I am very confused whether this is still future are already past: Then the seventy-two returned with joy, saying, “Lord, even the demons submit to us in your name!” So he said to them, “I saw Satan (σατανᾶν, a form of Σατανᾶς) fall like lightning from heaven.” (Luke 10:17, 18 NET)

^[17] http://www.theoi.com/Ouranios/HoraDike.html

^[18] ibid

^[19] Colossians 1:9-13 (NET)

^[20] Then the demons (δαίμονες, a form of δαίμων) begged him, “If you drive us out, send us into the herd of pigs.” (Matthew 8:31 NET)

^[21] https://en.wikipedia.org/wiki/Daemon_(classical_mythology)

^[22] http://www.theoi.com/Daimon/Dikaiosyne.html

^[23] Matthew 8:28 (NET)

^[24] ἔχων [2192] δαιμόνια (literally, “had demons”)

^[25] Luke 8:27 (NET)

^[26] https://en.wikipedia.org/wiki/Daemon_(classical_mythology)

^[27] Acts 10:34, 35 (NET)

^[28] 1 Timothy 1:15 (NET)

^[29] Luke 5:32 (NET)

^[30] https://religiousmind.net/2012/10/07/romans-part-23/; https://religiousmind.net/2012/08/04/romans-part-7/; https://religiousmind.net/2012/06/12/pauls-religious-mind/; https://religiousmind.net/2013/04/17/romans-part-42/

^[31] 1 John 5:17a (NET)

^[32] Romans 2:6, 8 (NET)

^[33] 2 Thessalonians 2:9-12 (NET)

^[34] Romans 9:14-16 (NET)

^[35] Romans 11:29-32 (NET)

^[36] 1 Corinthians 13:6 (NET)

^[37] 1 Thessalonians 5:19 (NET)

^[38] Romans 5:17 (NET)

^[39] Titus 3:4-6 (NET)

Romans, Part 59

Posted on September 3, 2015 by admin

The most obvious translation of Do not lag in zeal^[1] (τῇ σπουδῇ μὴ ὀκνηροί) is something like “this haste not slothful.” Thus we urged Titus, Paul wrote the Corinthians, that, just as he had previously begun this work, so also he should complete this act of kindness for you. But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too. I am not saying this as a command, but I am testing the genuineness of your love by comparison with the eagerness (σπουδῆς, a form of σπουδή) of others.^[2]

The translation of σπουδῇ and σπουδῆς as eagerness above is not wrong if I recognize that Paul’s concern was the timeliness of completing this act of kindness rather than an emotional affect. Certainly Paul was also interested in the Corinthians’ emotional affect, but he used a different word for that (2 Corinthians 8:10b-12 NET):

It is to your advantage, since you made a good start last year both in your giving and your desire to give, to finish what you started, so that just as you wanted to do it eagerly (προθυμία), you can also complete it according to your means. For if the eagerness (προθυμία) is present, the gift itself is acceptable according to whatever one has, not according to what he does not have.

The Greek words σπουδῇ and σπουδῆς seem to refer here to the fact that the Corinthians made a good start last year but had failed thus far to finish what [they] started. I know your eagerness (προθυμίαν, a form of προθυμία) to help,^[3] Paul assured them. The Corinthians’ προθυμία and προθυμίαν were not at issue. It was σπουδῇ and σπουδῆς they lacked or needed to address (2 Corinthians 9:2b-4 NET):

I keep boasting to the Macedonians about this eagerness of yours, that Achaia has been ready to give since last year, and your zeal (ζῆλος) to participate has stirred up most of them. But I am sending these brothers so that our boasting about you may not be empty in this case, so that you may be ready just as I kept telling them. For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated (not to mention you) by this confidence we had in you.

As a description of love “this haste not slothful” makes a good deal of sense. A feigned or hypocritical love, the love of an actor, wearing a false face, speaking another’s lines, will tend to be too fast or too slow in action. While the Love…without hypocrisy (ἀνυπόκριτος),^[4] the fruit of the Holy Spirit, is timely, at a measured pace, this haste not slothful, full of the recognition that love unfeigned lasts a lifetime and beyond.

“This haste not slothful,” however, makes a terrible rule. Here is a listing of various English translations.

Romans 12:11a	Bible Version
Never be lacking in zeal…	New International Version
Never be lazy…	New Living Translation
Do not be slothful in zeal…	English Standard Bible
Do not become apathetic…	Berean Study Bible
not lagging in diligence…	Berean Literal Bible
not lagging behind in diligence…	New American Standard Bible, NASB 1977
Not slothful in business…	King James Bible, KJV 2000, American KJV, Webster’s Bible Translation
Do not lack diligence…	Holman Christian Standard Bible
Never be lazy in showing such devotion.	International Standard Version
Be diligent and do not be lazy…	Aramaic Bible in Plain English, GOD’S WORD Translation
not slothful in earnest care…	Jubilee Bible 2000
in diligence not slothful…	American Standard Version, English Revised Version
In carefulness not slothful.	Douay-Rheims Bible
as to diligent zealousness, not slothful…	Darby Bible Translation
Do not be indolent when zeal is required.	Weymouth New Testament
not lagging in diligence…	World English Bible
in the diligence not slothful…	Young’s Literal Translation

I won’t take issue with translating σπουδῇ (a form of σπουδή) abstractly as diligent or diligence: if it is leadership, he must do so with diligence (ὁ προϊστάμενος ἐν σπουδῇ).^[5] I do question translating it zeal or zealousness. Paul did not write ζῆλος. Matthew, Mark and John recounted two different occasions when Jesus demonstrated a godly zeal.

Matthew

Mark

John

Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts, and turned over the tables of the money changers and the chairs of those selling doves.

Matthew 21:12 (NET)

Then they came to Jerusalem. Jesus entered the temple area and began to drive out those who were selling and buying in the temple courts. He turned over the tables of the money changers and the chairs of those selling doves, and he would not permit anyone to carry merchandise through the temple courts.

Mark 11:15, 16 (NET)

Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem. He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables. So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.

John 2:13-15 (NET)

And he said to them, “It is written, ‘My house will be called a house of prayer,’ but you are turning it into a den of robbers!”

Matthew 21:13 (NET)

Then he began to teach them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have turned it into a den of robbers!”

Mark 11:17 (NET)

To those who sold the doves he said, “Take these things away from here! Do not make my Father’s house a marketplace!”

John 2:16 (NET)

The chief priests and the experts in the law heard it and they considered how they could assassinate him, for they feared him, because the whole crowd was amazed by his teaching.

Mark 11:18 (NET)

His disciples remembered that it was written, “Zeal (ζῆλος) for your house will devour me.”

John 2:17 (NET)

Paul actually distinguished between this kind of zeal and love: Shall I come to you with a rod of discipline or with love (ἀγάπῃ, a form of ἀγάπη) and a spirit of gentleness?^[6] And though I have no doubt that Jesus consciously fulfilled Scripture, the incidents were also remarkable because they were uncharacteristic and atypical of Him. The religious mind is all too eager to consider hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying^[7] righteous indignation or zeal for God. Paul gave no law encouraging the religious mind not to lag in this kind of zeal.

The description continues, be enthusiastic in spirit (τῷ πνεύματι ζέοντες [a form of ζέω]), literally “this spirit boils” or “this boiling spirit.” If I put it back together I have, this haste not slothful, this boiling spirit. These words make sense if applied to a Jew named Apollos, a native of Alexandria.^[8] He was an eloquent speaker, well-versed in the scriptures. He had been instructed in the way of the Lord, and with great enthusiasm (ζέων, another form of ζέω) he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John.^[9]

The danger of this kind of enthusiasm wasn’t actually revealed until the next chapter of Acts: Paul found some disciples in Ephesus and said to them, “Did you receive the Holy Spirit when you believed?” They replied, “No, we have not even heard that there is a Holy Spirit.”^[10] It gives me a different impression when Apollos began to speak out fearlessly (παρρησιάζεσθαι, a form of παῤῥησιάζομαι) in the synagogue.^[11] I contrast it to Paul and Barnabas in Iconium, παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ (literally, “speaking freely upon the Lord”). Here, I think, Paul and Barnabas relied on the Lord rather than their own “fearlessness” and He testified to the message of his grace, granting miraculous signs and wonders to be performed through their hands.^[12]

Priscilla and Aquila, who had spent time with Paul,^[13] slowed Apollos’ haste (without dampening his enthusiasm): when Priscilla and Aquila heard him [speak out fearlessly in the synagogue], they took him aside and explained the way of God to him more accurately.^[14] Apollos traveled from Ephesus to Achaia. When he arrived, he assisted greatly those who had believed by grace,^[15] the sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers^[16] who had responded to Paul’s presentation of the Gospel.^[17] (No one can come to me unless the Father who sent me draws him, Jesus said, and I will raise him up at the last day.^[18]) Apollos greatly assisted them, not by browbeating them to live better lives, but by preoccupying those who might have done so: for he refuted the Jews (Ἰουδαίοις, a form of Ἰουδαῖος) vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.^[19]

This haste not slothful, this boiling spirit, serve (δουλεύοντες, a form of δουλεύω) the Lord,^[20] or serving the Lord,^[21] or “this Lord enslaved,” or “enslaved to this Lord.” Ordinarily I might think of being enslaved as a negative thing. But Paul compared the slavery of righteousness to the slavery of sin (admittedly, speaking in human terms because of the weakness of your flesh), just as you once presented your members as slaves (δοῦλα, a form of δοῦλος) to impurity and lawlessness leading to more lawlessness, so now present your members as slaves (δοῦλα, a form of δοῦλος) to righteousness leading to sanctification.^[22]

For we too were once foolish, Paul wrote to Titus, disobedient, misled, enslaved (δουλεύοντες, a form of δουλεύω) to various passions and desires, spending our lives in evil and envy, hateful and hating one another.^[23] If I think of serving (δουλεύοντες, a form of δουλεύω) the Lord or being enslaved to the Lord as something like the work I do to please my employer, I will think that I am obeying a rule: serve the Lord. If on the other hand I think of serving (δουλεύοντες, a form of δουλεύω) the Lord or being enslaved to the Lord as something more like being enslaved (δουλεύοντες, a form of δουλεύω) to various passions and desires, well, that’s more like what I did on the weekends after work.

And I think that is more like the δουλεύοντες Paul described here, the natural (super-natural) outpouring of this boiling spirit. In fact, I should work for my employer in this same way and not like I used to work before I was enslaved to the Lord. Slaves, obey (ὑπακούετε, a form of ὑπακούω) your human masters with fear and trembling, Paul wrote the Ephesians, in the sincerity (ἁπλότητι, a form of ἁπλότης) of your heart (καρδίας, a form of καρδία) as to Christ, not like those who do their work only when someone is watching – as people-pleasers – but as slaves (δοῦλοι, a form of δοῦλος) of Christ doing the will of God from the heart (ψυχῆς, a form of ψυχή). Obey with enthusiasm (εὐνοίας, a form of εὔνοια), as though serving (δουλεύοντες, a form of δουλεύω) the Lord and not people…^[24]

Part of the definition of ἁπλότητι in the NET is “free from pretence and hypocrisy,” “not self seeking.” This ἁπλότητι comes from the love that is not self-serving.^[25] All of this is accomplished as slaves (δοῦλοι, a form of δοῦλος) of Christ, not as someone in some wretched social condition but as one whose attitudes and actions are produced by the fruit of the Holy Spirit: For the love of Christ controls (συνέχει, a form of συνέχω) us…^[26] Doing the will of God from the heart^[27]…with enthusiasm (or, good will), as^[28]… serving (or, enslaved to) the Lord and not people. We have died to what controlled (κατειχόμεθα, a form of κατέχω) us, so that we may serve (δουλεύειν, a form of δουλεύω) in the new life of the Spirit and not under the old written code.^[29]

And so I have, “this haste not slothful, this boiling spirit, enslaved to the Lord.” Transforming a description of Love…without hypocrisy into three rules—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—may be equivalent to the παρρησιάζεσθαι of Apollos in the synagogue, but it will never rival the παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ of Paul and Barnabas in Iconium. For it lacks all the power of God.

Romans, Part 60

Back to Condemnation or Judgment? – Part 11

Back to Romans, Part 87

Back to My Deeds, Part 3

^[1] Romans 12:11a (NET)

^[2] 2 Corinthians 8:6-8 (NET)

^[3] 2 Corinthians 9:2a (NET)

^[4] Romans 12:9a (NET)

^[5] Romans 12:8 (NET)

^[6] 1 Corinthians 4:21b (NET)

^[7] Galatians 5:19, 20 (NET)

^[8] Acts 18:24a (NET)

^[9] Acts 18:24b, 25 (NET) Table

^[10] Acts 19:2 (NET)

^[11] Acts 18:26a (NET)

^[12] Acts 14:3 (NET)

^[13] Acts 18:2, 3 (NET)

^[14] Acts 18:26b (NET)

^[15] Acts 18:27b (NET)

^[16] 1 Corinthians 6:9b, 10a (NET) Table

^[17] 1 Corinthians 6:11 (NET)

^[18] John 6:44 (NET)

^[19] Acts 18:28 (NET)

^[20] Romans 12:11 (NET) Table

^[21] Romans 12:11 (NAS)

^[22] Romans 6:19 (NET)

^[23] Titus 3:3 (NET)

^[24] Ephesians 6:5-7 (NET)

^[25] 1 Corinthians 13:5 (NET)

^[26] 2 Corinthians 5:14a (NET)

^[27] The NET note on obey in verse 7: “Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.”

^[28] I don’t see anything to translate though in the Greek. This is not something to be faked as though, but is the real righteousness of God, the love that is the fulfillment of the law..

^[29] Romans 7:6b (NET)

Romans, Part 49

Posted on December 13, 2013 by admin

If [the gift] is showing mercy (ἐλεῶν, a form of ἐλεέω),^[1] he must do so with cheerfulness.^[2] This is my gift, the one given to me. It is the way I see Jesus and his Father. It is the way I see the world. It is my bias. Blessed are the merciful (ἐλεήμονες, a form of ἐλεήμων),^[3] for they will be shown mercy (ἐλεηθήσονται, a form of ἐλεέω).^[4] Given that bias it is probably good to start with something I do not mean by mercy.

“Have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”^[5] two blind men shouted. Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” Then he touched their eyes saying, “Let it be done for you according to your faith.” And their eyes were opened.^[6]

The blind men asked Jesus for mercy, believed He was able to do what they asked, and received the mercy they asked for, according to [their] faith. And I don’t want anything to do with this kind of faith or this kind of mercy.

Jesus sternly warned (ἐνεβριμήθη, a form of ἐμβριμάομαι)^[7] them, “See that no one knows about this.”^[8] But they disobeyed Him; they went out and spread the news about him throughout that entire region.^[9]

As he was entering a village, ten men with leprosy met him. They stood at a distance, raised their voices and said, “Jesus, Master, have mercy (ἐλέησον, a form of ἐλεέω) on us.” When he saw them he said, “Go and show yourselves to the priests.”^[10] It took some faith to obey Jesus, to go back to priests who were likely to tell them what they already knew, that they were leprous. And as they went along, they were cleansed.^[11] You see that [their] faith was working together with [their] works and [their] faith was perfected by works.^[12]

Then one of them, when he saw he was healed, turned back, praising God with a loud voice. He fell with his face to the ground at Jesus’ feet and thanked him. (Now he was a Samaritan.) Then Jesus said, “Were not ten cleansed? Where are the other nine? Was no one found to turn back and give praise to God except this foreigner?”^[13]

Assuming that the other nine were descendants of Israel, they may have been too busy to turn back and give praise to God, too busy trying to make themselves worthy of the mercy Jesus had shown them, too busy obeying the law (Leviticus 14:1-20 NET):

The Lord spoke to Moses: “This is the law of the diseased person on the day of his purification, when he is brought to the priest. The priest is to go outside the camp and examine the infection. If the infection of the diseased person has been healed, then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed. The priest will then command that one bird be slaughtered into a clay vessel over fresh water. Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.

“The one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. Then afterward he may enter the camp, but he must live outside his tent seven days. When the seventh day comes he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean.

“On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil, and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the Lord at the entrance of the Meeting Tent.

“The priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the Lord. He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy. Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot. The priest will then take some of the log of olive oil and pour it into his own left hand. Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord. The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

“The priest must then perform the sin offering and make atonement for the one being cleansed from his impurity. After that he is to slaughter the burnt offering, and the priest is to offer the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.^[14]

Get up and go your way, Jesus said to the foreigner who returned to Him and gave praise to God. Your faith has made you well.^[15] This is better, perhaps, but still not the mercy I want.

The next example is found in three gospel accounts:

Matthew

Mark

Luke

As they were leaving Jericho, a large crowd followed them. Two blind men were sitting by the road.

Matthew 20:29, 30a (NET)

They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 10:46 (NET)

As Jesus approached Jericho, a blind man was sitting by the road begging.

Luke 18:35 (NET)

If someone wants to impeach the witnesses the discrepancies in these accounts seem very important. They sound like the limited perceptions and faulty memories of eye witnesses who didn’t necessarily understand what they were seeing, and the alterations that naturally occur when favorite stories are passed on by word of mouth. The more I want to know God, however, the less important they seem.

Matthew

Mark

Luke

When they heard that Jesus was passing by, they shouted, “Have mercy (ἐλέησον, a form of ἐλεέω) on us, Lord, Son of David!” The crowd scolded them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”

Matthew 20:30b, 31 (NET)

When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!” Many scolded him to get him to be quiet, but he shouted all the more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Mark 10:47-48 (NET)

When he heard a crowd going by, he asked what was going on. They told him, “Jesus the Nazarene is passing by.” So he called out, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!” And those who were in front scolded him to get him to be quiet, but he shouted even more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Luke 18:36-39 (NET)

Though the accounts differ regarding when and how many blind men asked for Jesus’ mercy, they agree that the crowd scolded him/them but couldn’t silence him/them.

Matthew

Mark

Luke

Jesus stopped (στὰς, a form of ἵστημι),^[16] called (ἐφώνησεν, a form of φωνέω)^[17] them…

Matthew 20:32a (NET)

Jesus stopped (στὰς) and said, “Call (φωνήσατε, another form of φωνέω) him.” So they called (φωνοῦσιν, a form of φωνέω) the blind man and said to him, “Have courage! Get up! He is calling (φωνεῖ, a form of φωνέω) you.” He threw off his cloak, jumped up, and came to Jesus.

Mark 10:49, 50 (NET)

So Jesus stopped (σταθεὶς, another form of ἵστημι) and ordered (ἐκέλευσεν, a form of κελεύω)^[18] the beggar to be brought to him.

Luke 18:40a (NET)

This is new^[19] relative to the first two stories of mercy. In each of these accounts Jesus stopped (στὰς in Matthew and Mark, σταθεὶς in Luke) and called (ἐφώνησεν, a form of κελεύω) them (Matthew). Mark offered detail to that call: Jesus stopped (στὰς) and said, “Call (φωνήσατε) him” to those who traveled with Him, presumably his disciples. So they called (φωνοῦσιν) the blind man and said to him, “Have courage! Get up! He is calling (φωνεῖ) you.” The blind man threw off his cloak, jumped up, and came to Jesus. Luke, the historian, resolved these accounts with, So Jesus stopped (σταθεὶς) and ordered (ἐκέλευσεν, a form of κελεύω)^[20] the beggar to be brought to him.

These are not the words Paul used to describe God’s calling, but together they form a vivid picture of what he meant by them. And we know that all things work together for good for those who love God, who are called (κλητοῖς, a form of κλητός)^[21] according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called (ἐκάλεσεν, a form of καλέω);^[22] and those he called (ἐκάλεσεν, a form of καλέω), he also justified; and those he justified, he also glorified.^[23]

Matthew

Mark

Luke

…and said, “What do you want me to do for you?” They said to him, “Lord, let our eyes be opened.” Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed (ἠκολούθησαν, a form of ἀκολουθέω) him.

Matthew 20:32b-34 (NET)

Then Jesus said to him, “What do you want me to do for you?” The blind man replied, “Rabbi, let me see again.” Jesus said to him, “Go, your faith has healed you.” Immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) him on the road.

Mark 10:51, 52 (NET)

When the man came near, Jesus asked him, “What do you want me to do for you?” He replied, “Lord, let me see again.” Jesus said to him, “Receive your sight; your faith has healed you.” And immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) Jesus, praising God.

Luke 18:40b-43a (NET)

When all the people saw it, they too gave praise to God.

Luke 18:43b (NET)

In the first story two blind men thought it was more important to tell others about Jesus than to obey Him themselves. In the second story obedience was not at issue. There is no indication that the lepers were doing anything other than obeying Jesus’ command, Go and show yourselves to the priests. At issue was the matter of gratitude, demonstrated in praise for God. Jesus raised the question whether the other nine lepers were praising God or, perhaps, praising themselves for their adherence to the works of the law. For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.^[24]

Yet the blind man/men called by Jesus followed Him, not because he/they were given a law. Jesus did not say, Follow Me. Yet the work of the law [was] written in their hearts.^[25] They were doers, poets, of the law, speaking their own lines from their own hearts, as opposed to actors (hypocrites), wearing a false face and speaking a poet’s lines. They not only praised God themselves, When all the people saw it, they too gave praise to God.

This is more like it, mercy that causes me to follow Jesus, praising God, a mercy that causes others, when they see me following Jesus, to praise, not me, but God. I will have mercy (ἐλεήσω, another form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion. So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).^[26] This is the mercy I want to receive. This is the mercy I long to extend to all around me. This is the mercy Paul found in the Lord when he had great sorrow and unceasing anguish in [his] heart.^[27]

Just as you were formerly disobedient to God, but have now received mercy (ἠλεήθητε, a form of ἐλεέω) due to their disobedience, so they too have now been disobedient in order that, by the mercy (ἐλέει, a form of ἔλεος)^[28] shown to you, they too may now receive mercy (ἐλεηθῶσιν, a form of ἐλεέω). For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, a form of ἐλεέω) to them all.^[29]

This mercy is to be shown with cheerfulness (ἱλαρότητι, a form of ἱλαρότης),^[30] not reluctantly or under compulsion, because God loves a cheerful (ἱλαρὸν, a form of ἱλαρός)^[31] giver.^[32] I fall down here because of the gospel presented as law rather than grace handed down to me from my religion that still adheres to my religious mind: “Believe in the Lord Jesus Christ before you die, or burn in hell for all eternity.” I am the dark side of the proverb, Train a child in the way that he should go, and when he is old he will not turn from it.^[33] To counteract that darkness I want to look at two instances when Jesus didn’t want to show someone mercy.

A Canaanite woman from [the region of Tyre and Sidon] came and cried out, “Have mercy (ἐλέησον, a form of ἐλεέω) on me, Lord, Son of David! My daughter is horribly demon-possessed!”^[34]

This woman was a living remnant of the people Jesus, as Yahweh, had commanded Israel to exterminate with extreme prejudice—because the Canaanites were wicked idolaters? Yes, as a matter of legal justification, but more to the point, for the faithfulness of his chosen people: for when they prostitute themselves to their gods and sacrifice to their gods, and someone invites you, you will eat from his sacrifice; and you then take his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.^[35]

So Jesus ignored the woman’s persistent plea. Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.”^[36]

So Jesus began to explain to the woman the obligations of righteousness, the law He was under from his Father: I was sent only to the lost sheep of the house of Israel.^[37]

But she came and bowed down before him and said, “Lord, help me!”^[38]

“It is not right to take the children’s bread and throw it to the dogs,” he said.^[39]

The Canaanite woman might have said, “I’m as good as any Jew here!” And Jesus might have agreed with her, but I don’t think that response would have moved him from the law of his Father.

“Yes, Lord,” she said instead, “but even the dogs eat the crumbs that fall from their masters’ table.”^[40]

When Jesus said, Blessed are the poor in spirit, for the kingdom of heaven belongs to them,^[41] He meant what He said. So He answered the Canaanite woman, “Woman, your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.^[42]

So, did Jesus sin by disobeying the law of his Father? No, because Jesus and his Father knew, long before Paul wrote any letter to the Galatians, that if you are led by the Spirit, you are not under the law,^[43] and regarding the fruit of the Spirit: Against such things (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) there is no law.^[44]

The second instance deserves its own essay. I’ll conclude this one with Paul’s words of gratitude because it seems fitting in the context of the gift of showing mercy. My religion teaches me to present the gospel with Paul’s words from his letter to the Romans (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them. For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people are without excuse.

But privately in his letter to the young preacher Timothy, Paul wrote (1 Timothy 1:12-17 NET):

I am grateful (Χάριν, a form of χάρις)^[45] to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful (πιστόν, a form of πιστός)^[46] in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy (ἠλεήθην, a form of ἐλεέω) because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω)^[47] in unbelief (ἀπιστίᾳ),^[48] and our Lord’s grace (χάρις) was abundant, bringing faith (πίστεως, a form of πίστις)^[49] and love (ἀγάπης, a form of ἀγάπη)^[50] in Christ Jesus. This saying is trustworthy (πιστὸς) and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! But here is why I was treated with mercy (ἠλεήθην, a form of ἐλεέω): so that in me as the worst, Christ Jesus could demonstrate his utmost patience (μακροθυμίαν, a form of μακροθυμία),^[51] as an example for those who are going to believe in him for eternal life. Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.

Romans, Part 50

Back to Condemnation or Judgment? Part 7

Back to Paul’s Religious Mind Revisited, Part 6

Back to To Make Holy, Part 4

Back to Forgiven or Passed Over? Part 6

Back to Who Am I? Part 9

^[2] Romans 12:8 (NET)

^[4] Matthew 5:7 (NET)

^[5] Matthew 9:27 (NET)

^[6] Matthew 9:28-30a (NET)

^[8] Matthew 9:30b (NET)

^[9] Matthew 9:31 (NET)

^[10] Luke 17:12-14a (NET)

^[11] Luke 17:14b (NET)

^[12] James 2:22 (NET)

^[13] Luke 17:15-18 (NET)

^[14] Leviticus 14:1-20 (NET)

^[15] Luke 17:19 (NET)

^[19] In Luke’s account the lepers stood (ἔστησαν, another form of ἵστημι) at a distance (Luke 17:12b NET).

^[23] Romans 8:28-30 (NET)

^[24] Romans 3:20 (NET)

^[25] Romans 2:15 (NET)

^[26] Romans 9:15, 16 (NET)

^[27] Romans 9:2 (NET)

^[29] Romans 11:30-32 (NET)

^[32] 2 Corinthians 9:7b (NET)

^[33] Proverbs 22:6 (NET)

^[34] Matthew 15:22 (NET)

^[35] Exodus 34:15, 16 (NET)

^[36] Matthew 15:23 (NET)

^[37] Matthew 15:24 (NET)

^[38] Matthew 15:25 (NET)

^[39] Matthew 15:26 (NET)

^[40] Matthew 15:27 (NET)

^[41] Matthew 5:3 (NET)

^[42] Matthew 15:28 (NET)

^[43] Galatians 5:18 (NET)

^[44] Galatians 5:22, 23 (NET)

Romans, Part 48

Posted on November 24, 2013 by admin

I want to continue with the next item in Paul’s list of the different gifts (χαρίσματα, a form of χάρισμα) we have according to the grace given to us.^[2] If [the gift] is leadership (προϊστάμενος, a form of προΐστημι), he must do so with diligence (σπουδῇ)…^[4]

I want προϊστάμενος to mean προηγούμενοι (a form of προηγέομαι), go first and leave a trail. That’s what the Holy Spirit says to me about leadership. Follow me, Jesus said. Paul wrote, Be devoted to one another with mutual love, showing eagerness (προηγούμενοι, a form of προηγέομαι) in honoring one another.^[6] So when Paul used προηγούμενοι he wanted me to “lead the way” in honoring others. When he wrote about leadership he used the word προϊστάμενος (a form of προΐστημι), which seems to imply a less itinerant existence, the good shepherd who lays down his life for the sheep by living among them and protecting them rather than dying for them.

To overcome my own bias I’ll start with things Paul didn’t mean about προϊστάμενος (leadership). He certainly didn’t mean πλανάω, “to lead astray.” Do you not know that the unrighteous will not inherit the kingdom of God? Paul asked rhetorically. Do not be deceived (πλανᾶσθε, a form of πλανάω)! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not^[7] inherit the kingdom of God.^[8] And the implication is that some claiming the gift of leadership were teaching these very things.

I don’t want this to come down disproportionately hard on those who favor the “Side A” position discussed on the Gay Christian Network website.^[9] My reasons can wait for another essay. For now I will simply quote Paul’s own words (1 Corinthians 6:11 NET):

Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

In other words, despite his assertion that such sinners will not inherit the kingdom of God, Paul did not dispute that God called, sanctified, and justified them in the name of the Lord Jesus Christ and by the Spirit of our God. The most anyone can assert about this passage is the Apostle’s fervent belief that sinners who were washed…sanctified and justified in the name of the Lord Jesus Christ and by the Spirit of our God would not continue in sin.

Do not be deceived (πλανᾶσθε, a form of πλανάω): “Bad company corrupts good morals.” Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!^[10] Do not be deceived (πλανᾶσθε, a form of πλανάω). God will not be made a fool. For a person will reap what he sows, because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.^[11] But evil people and charlatans will go from bad to worse, deceiving (πλανῶντες, another form of πλανάω) others and being deceived (πλανώμενοι, another form of πλανάω) themselves.^[12]

Still, for Paul it was not a simple matter of “we” the good guys versus “they” the evil deceivers leading themselves and others astray: For we too were once foolish, disobedient, misled (πλανώμενοι, another form of πλανάω), enslaved to various passions and desires, spending our lives (διάγοντες, a form of διάγω) in evil and envy, hateful and hating one another.^[14] Here we are introduced to ἄγω, the primary verb to lead. I’ll look at that after I finish with πλανάω.

The difference between Paul in his past as Saul along with others who were led astray, and Paul in his present as an Apostle of Christ, was the Father’s call through the resurrected Jesus and the indwelling Holy Spirit, God, in a word and not something intrinsic in Paul himself. For the appeal we make does not come from error (πλάνης, a form of πλάνη) or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.^[17]

For Paul the word πλάνη (one led astray) not only described his former life but the natural state of all humanity. Hear, for instance, how he described God’s wrath^[18] on those who worshiped and served the creation rather than the Creator:^[19] God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error (πλάνης, a form of πλάνη) [Table].^[20]

But in Christ we are all empowered to overcome our natural state: So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes (μεθοδείαν τῆς πλάνης).^[22] While there is nothing particularly wrong with translating πλάνης error or deceitful, it implies awareness and ill-purpose. And we might be led astray by the earnest sincerity of one led astray, one who does not know that his method or way leads others astray, one who wasn’t gifted with leadership (προϊστάμενος, a form of προΐστημι).

Paul also wrote (2 Corinthians 2:4-11 NET Table1 Table2):

For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love (ἀγάπην, a form of ἀγάπη) that I have especially for you. But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well. This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive (χαρίσασθαι, a form of χαρίζομαι) and comfort (παρακαλέσαι, a form of παρακαλέω) him. This will keep him from being overwhelmed by excessive grief to the point of despair. Therefore I urge (παρακαλῶ, a form of παρακαλέω) you to reaffirm your love (ἀγάπην, a form of ἀγάπη) for him. For this reason also I wrote you: to test you to see if you are obedient in everything. If you forgive (χαρίζεσθε, a form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what I have forgiven (κεχάρισμαι, a form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, a form of χαρίζομαι] anything) I did so for you in the presence of Christ, so that we may not be exploited by Satan (for we are not ignorant of his schemes [νοήματα, a form of νόημα]).

I can’t help but think that the forgiveness, comfort and love that played such an important role in keeping the Corinthians from being exploited by Satan’s schemes might be key as well to thwarting people’s methods or ways that lead astray (μεθοδείαν τῆς πλάνης).

As I turn here to ἄγω it is possible to glean what the gift of leadership (προϊστάμενος, a form of προΐστημι) is like. God’s kindness leads (ἄγει, a form of ἄγω) you to repentance.^[27] It is not too much to expect one with the gift of leadership to exhibit God’s kindness, forbearance, and patience. The gifted leader exhorts us with: all who are led (ἄγονται, a form of ἄγω) by the Spirit of God are the sons of God,^[28] and teaches us: if you are led (ἄγεσθε, a form of ἄγω) by the Spirit, you are not under the law.^[29] The gifted leader is not overly interested in money. For the love of money is the root of all evils. Some people in reaching for it have strayed (ἀπεπλανήθησαν, a form of ἀποπλανάω) from the faith and stabbed themselves with many pains.^[31]

Now we ask you, brothers and sisters, Paul wrote the Thessalonians, to acknowledge those who labor among you and preside over (προϊσταμένους, another form of προΐστημι) you in the Lord and admonish you, and to esteem them most highly in love because of their work.^[32] [The overseer] must manage (προϊστάμενον, another form of προΐστημι) his own household well and keep his children in control without losing his dignity.^[33] Though the overseer may be an itinerant position, one must exhibit that lay-down-his-life leadership at home first with his family.

Paul’s exhortation, Do not lag (σπουδῇ) in zeal, be enthusiastic in spirit, serve the Lord,^[34] gives me a picture of the diligence (σπουδῇ) one should demonstrate in the exercise of God’s gift of leadership. It is translated eagerness in, But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.^[35]

Romans, Part 49

Back to My Reasons and My Reason, Part 1

^[2] Romans 12:6a (NET)

^[4] Romans 12:8 (NET)

^[6] Romans 12:10 (NET)

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had οὐ here. The NET parallel Greek text and NA²⁸ did not.

^[8] 1 Corinthians 6:9, 10 (NET) Table

^[9] http://www.gaychristian.net/greatdebate.php

^[10] 1 Corinthians 15:33, 34 (NET)

^[11] Galatians 6:7, 8 (NET)

^[12] 2 Timothy 3:13 (NET)

^[14] Titus 3:3 (NET)

^[17] 1 Thessalonians 2:3, 4 (NET)

^[18] Romans 1:18 (NET)

^[19] Romans 1:25 (NET)

^[20] Romans 1:26, 27 (NET)

^[22] Ephesians 4:14 (NET)

^[27] Romans 2:4b (NET)

^[28] Romans 8:14 (NET)

^[29] Galatians 5:18 (NET)

^[31] 1 Timothy 6:10 (NET)

^[32] 1 Thessalonians 5:12, 13 (NET)

^[33] 1 Timothy 3:4 (NET)

^[34] Romans 12:11 (NET) Table

^[35] 2 Corinthians 8:7 (NET)

Romans, Part 47

Posted on October 11, 2013 by admin

If [the gift] is contributing (μεταδιδοὺς, a form of μεταδίδωμι),^[1] Paul continued to list the different gifts (χαρίσματα, a form of χάρισμα) we have according to the grace given to us,^[2] he must do so with sincerity (ἁπλότητι, a form of ἁπλότης).^[3] In the fifteenth year of the reign of Tiberius Caesar,^[4] Luke recounted in his Gospel narrative, the word of God came to John the son of Zechariah in the wilderness. He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins.^[5] He included what seems like a sample of John’s preaching to the crowds that came out to be baptized by him^[6] (Luke 3:7-9 NET):

“You offspring of vipers! Who warned you to flee from the coming wrath? Therefore produce fruit that proves your repentance, and don’t begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.”

In Mathew’s Gospel account however this tirade was ignited when John saw many Pharisees^[7] and Sadducees^[8] coming to his baptism,^[9] the religious and political leaders at the time Jesus began his earthly ministry. For I can testify that they are zealous for God, Paul wrote of at least his fellow Pharisees, but their zeal is not in line with the truth. For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. For Christ is the end of the law, with the result that there is righteousness for everyone who believes.^[10]

So the crowds were asking, Luke’s Gospel narrative continued, “What then should we do?” John answered them, “The person who has two tunics must share (μεταδότω, another form of μεταδίδωμι) with the person who has none, and the person who has food must do likewise.”^[11] It is a beautiful contrast. Those who ignored the righteousness that comes from God and sought instead to establish their own righteousness were given a rule and an ultimatum, “Share or be cut down and thrown into the fire!” Those who receive the Lord Jesus, the righteousness that comes from God, are given a gift of contributing, to make Israel jealous.^[12]

The one who steals must steal no longer, Paul wrote the church at Ephesus, rather he must labor, doing good with his own hands, so that he may have something to share (μεταδιδόναι, another form of μεταδίδωμι) with the one who has need.^[13] There is an implicit assumption here that the believing thief in Ephesus would have the gift of contributing, and that he should acquire something to satisfy that God-given desire to share by doing good with his own hands rather than stealing from others. That this gift of contributing comes from God was very important to Paul (1 Thessalonians 2:3-5 NET).

For the appeal (παράκλησις)^[14] we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. For we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness…

This appeal Paul mentioned (literally, exhortation) is nothing less than the ministry of reconciliation: all these things are from God, Paul wrote the Corinthians, who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation. Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled to God!”^[15]

For Paul to accept financial support (even food and shelter) from anyone, he needed to know that that gift came from God through the gift of contributing. There could be no suspicion that the giver was attempting to pay, or felt obligated to pay, Paul for salvation, reconciliation to God through Christ. This idea of a man standing before a congregation saying, “Give money to me and God will give money to you,” is a pyramid scam, a crime and a lie that has no place in the ministry of reconciliation, all “success stories” notwithstanding. In fact, the “success stories” shill for the scam artist not for God, and bring equal shame to the ministry. But I suspect that those who fall for such things also care more for money than they do for reconciliation with God.

Jesus said, “don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well.”^[16] I notice that Jesus did not say above all pursue his kingdom and righteousness and give money to a religious scam artist and all these things will be given to you as well. So I trust Jesus rather than religious scam artists.

My point is certainly not that all clergy are scam artists or that all giving is a religious work to be assiduously avoided. So it’s probably only fair to comment how I decide to give. How do I distinguish between a desire to pay, or payback, and the gift of contributing? First, I pay for many things. That is much more on the path of righteousness than stealing them, for instance. And I pay back many things. If a coworker takes me to lunch I pick up the check next time. But I don’t consider these activities as giving or contributing. I don’t even consider giving to causes or ministries contributing in this sense. I care about certain things, I give money to those things I care about. It is a matter of self-interest. The real issue for me was alms-giving.

I travel quite a bit into urban areas where there are many people seeking alms. (I’m using this archaic term deliberately because beggar has such a nasty derogatory connotation.) Actually, the problem became more acute when I moved into an urban area. I carry cash for tips when I travel but generally do not at home. I quickly learned to carry some but often faced the very same people on the same corner of the street.

Give to the one who asks you, and do not reject the one who wants to borrow from you,^[17] Jesus said. Given all we’d been through together, I didn’t want to turn that into a law I obeyed without thought or spiritual input. But neither did I want to become one of the judges with evil motives^[18] James warned about. Paul’s attitude helped me out here. The gift of contributing is apparently not limited to financial giving. Like a nursing mother caring for her own children, with such affection for you we were happy to share (μεταδοῦναι, another form of μεταδίδωμι) with you not only the gospel of God but also our own lives, because you had become dear to us.^[19]

Though here Paul was happy to share…the gospel of God with the Thessalonians, I was familiar with a different take on this subject that I related to the gift of contributing: For if I preach the gospel, I have no reason for boasting, because I am compelled to do this.^[20] So, if I can walk by someone on the street without giving alms, I do so. If I can’t, I give. If I have a moment’s doubt about it, I err on the side of giving. Maybe I just bought someone more drugs or alcohol, but if I passed by without contributing I might have deprived someone (or their child) of a meal. And more often than not the recipient—no matter how shabbily dressed, dirty or smelly—has prayed aloud that God would bless me for the relative pittance I handed him or her.

For I long to see you, Paul wrote the Romans before he had been to Rome, so that I may impart (μεταδῶ, another form of μεταδίδωμι) to you some spiritual gift (χάρισμα) to strengthen you…^[21] I included this because it shocked me at first, as if Paul were claiming authority to give χάρισμα to people. But he went on to explain, that is, that we may be mutually comforted (συμπαρακληθῆναι, a form of συμπαρακαλέω)^[22] by one another’s faith, both yours and mine.^[23] So I saw it as a further expansion of the meaning of the gift of contributing. Even that desire to be with others of faith, to encourage them and be encouraged by them, comes from God’s χάρισμα.

Through the evidence of this service (διακονίας, a form of διακονία),^[24] Paul wrote the Corinthians, they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity (ἁπλότητι, a form of ἁπλότης) of your sharing with them and with everyone.^[25] I included this to begin to look at ἁπλότητι, translated sincerity in—if [the gift] is contributing, he must do so with sincerity^[26]—and generosity here. At first I wondered why ἁπλότητι wasn’t translated generosity in Romans, but as I studied the ninth chapter of 2 Corinthians that question reversed.

For it is not necessary for me to write you about this service (διακονίας, another form of διακονία) to the saints,^[27] Paul began this portion of his letter to the Corinthians. And, the service (διακονία) of this ministry (λειτουργίας, a form of λειτουργία,^[28] literally “a public office which a citizen undertakes to administer at his own expense”) is not only providing for the needs of the saints but is also overflowing with many thanks to God.^[29] Three times (in 2 Corinthians 9:1, 12, 13 NET) he described the gift of contributing as a ministry not unlike the ministry (διακονίαν, another form of διακονία) of reconciliation.^[30] In other words, it should be taken seriously.

I know your eagerness to help (προθυμίαν, a form of προθυμία),^[31] he wrote again about that inner compulsion from God. Paul had boasted about them to the Macedonians, and your zeal to participate (ζῆλος)^[32] has stirred up most of them.^[33] But he was concerned if some from Macedonia accompanied him to Corinth whether the boast would prove to be true. Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution (εὐλογίαν, a form of εὐλογία)^[34] you had promised, so this may be ready as a generous gift (εὐλογίαν, a form of εὐλογία) and not as something you feel forced to do (πλεονεξίαν, a form of πλεονεξία).^[35]

The Greek word εὐλογίαν was translated generous contribution and generous gift. Paul was surely talking about the money the Corinthians were gathering, or wanted to gather, to contribute to others. But he used a word that meant praise, commendation or adoration. It is the root of our word eulogy. He said this because his eye was fixed on the thanksgiving to God (v. 11) resulting from their promised gift, which was overflowing with many thanks to God (v. 12), and through which they will glorify God because of your obedience to your confession in the gospel of Christ (v. 13). Even with that in view, especially with that in view, he desired that their giving flowed out from God’s gift of contributing rather than a sense of greediness (πλεονεξίαν, a form of πλεονεξία), not the greediness of others nor their own.

My point is this, Paul continued, The person who sows sparingly will also reap sparingly, and the person who sows generously (εὐλογίαις, another form of εὐλογία) will also reap generously (εὐλογίαις, another form of εὐλογία).^[36] In other words, one who sows with a view toward the praise, commendation or adoration of God will reap the same from God. Each one of you should give just as he has decided in his heart [as compelled by the gift of contributing], not reluctantly (λύπης, a form of λύπη)^[37] or under compulsion (ἀνάγκης, a form of ἀναγκή),^[38] because God loves a cheerful giver. And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.^[39]

So giving out of that inner compulsion from the Holy Spirit, the gift of contributing, is good. But giving out of the compulsion of “1) necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument 2) calamity, distress, straits” with “sorrow, pain, grief, or annoyance” was not what Paul was seeking from the Corinthians. The latter would be merely money. Perhaps it would provide for some of the needs of the saints, but it would never be the obedience to your confession in the gospel of Christ and the generosity (ἁπλότητι, a form of ἁπλότης) of your sharing with them and with everyone that would glorify God. So, I now think sincerity would have been a better translation here as well. For it is that sincerity of giving out of God’s gift of contributing that secures the promise (2 Corinthians 9:10 NET):

Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.

Romans, Part 48

Back to Throwing Their Weight Around

Back to Romans, Part 69

Back to Sowing to the Flesh, Part 2

Back to Romans, Part 89

Back to Romans, Part 90

Back to Believers

Back to Father, Forgive Them – Part 6

^[2] Romans 12:6 (NET)

^[3] Romans 12:8 (NET)

^[4] Luke 3:1 (NET)

^[5] Luke 3:2, 3 (NET)

^[6] Luke 3:7 (NET)

^[7] NET note 10: “Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.”

^[8] NET note 11: “The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.”

^[9] Matthew 3:7 (NET)

^[10] Romans 10:2-4 (NET)

^[11] Luke 3:10, 11 (NET)

^[12] Romans 11:11 (NET)

^[13] Ephesians 4:28 (NET)

^[15] 2 Corinthians 5:18-20 (NET)

^[16] Matthew 6:31-33 (NET)

^[17] Matthew 5:42 (NET) Table

^[18] James 2:1-10 (NET)

^[19] 1 Thessalonians 2:7b, 8 (NET)

^[20] 1 Corinthians 9:16a (NET)

^[21] Romans 1:11 (NET)

^[23] Romans 1:12 (NET)

^[25] 2 Corinthians 9:13 (NET)

^[26] Romans 12:8 (NET)

^[27] 2 Corinthians 9:1 (NET)

^[29] 2 Corinthians 9:12 (NET)

^[30] 2 Corinthians 5:18 (NET)

^[31] 2 Corinthians 9:2a (NET)

^[33] 2 Corinthians 9:2b (NET)

^[35] 2 Corinthians 9:5 (NET)

^[36] 2 Corinthians 9:6 (NET)

^[39] 2 Corinthians 9:7, 8 (NET)

Romans, Part 46

Posted on August 25, 2013 by admin

If it is service (διακονίαν, a form of διακονία),^[1] Paul wrote, to continue considering the different gifts (χαρίσματα, a form of χάρισμα)^[2] that comprise the diversity of oneness,, he must serve (διακονίᾳ).^[3] Paul wrote to the Corinthians about different gifts (χαρισμάτων, another form of χάρισμα) and different ministries (διακονιῶν, another form of διακονία): the message of wisdom…the message of knowledge…faith…gifts (χαρίσματα) of healing…performance of miracles…prophecy…discernment of spirits…different kinds of tongues, and…the interpretation of tongues.^[4] Yet in the previous chapter of Romans Paul wrote, Seeing that I am an apostle (ἀπόστολος)^[5] to the Gentiles, I magnify my ministry (διακονίαν, a form of διακονία)…^[6] As I consider this and the historical fact that most of the different ministries (διακονιῶν, another form of διακονία) listed in 1 Corinthians above were associated with Jesus’ apostles, I assume that the ministry (διακονίαν, a form of διακονία) of an apostle was the service (διακονίαν, a form of διακονία) Paul had primarily in mind in Romans 12.

Still, the service (διακονίαν, a form of διακονία) most associated with the apostles is the ministry (διακονία) of reconciliation: God…reconciled us to himself through Christ, and…has given us the ministry (διακονία) of reconciliation.^[7] And the ministry (διακονία) of reconciliation is nothing less than the ministry (διακονία) of the Spirit, the ministry (διακονία) that produces righteousness (2 Corinthians 3:7-9 NET).

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

It was [Jesus], Paul wrote the Ephesians, who gave some as apostles (ἀποστόλους, another form of ἀπόστολος)…^[8] And God has placed in the church first apostles^[9] (ἀποστόλους, another form of ἀπόστολος), he wrote the Corinthians. Not all are apostles (ἀπόστολοι, another form of ἀπόστολος), are they?^[10] Paul asked rhetorically.

If [the gift] is teaching (διδάσκων, a form of διδάσκω),^[11] Paul continued in Romans, he must teach (διδασκαλίᾳ).^[12] In Corinth the Lord said to Paul by a vision in the night, “Do not be afraid,but speak and do not be silent, because I am with you, and no one will assault you to harm you, because I have many people in this city” [Table]. So he stayed there a year and six months, teaching (διδάσκων, a form of διδάσκω) the word of God among them.^[13] Paul^[14] lived^[15] [in Rome] two whole years in his own rented quarters and welcomed all who came to him, proclaiming the kingdom of God and teaching (διδάσκων, a form of διδάσκω) about the Lord Jesus Christ with complete boldness and without restriction.^[16]

I was appointed, Paul wrote Timothy, a preacher and apostle (ἀπόστολος) and teacher (διδάσκαλος)^[17] of the fact that our Savior Christ Jesus…has broken the power of death and brought life and immortality to light through the gospel.^[18] Apparently Timothy was also appointed as a teacher. Until I come, Paul wrote to him, give attention to the public reading of scripture, to exhortation, to teaching (διδασκαλίᾳ).^[19] And he continued (1 Timothy 4:14-16 NET):

Do not neglect the spiritual gift (χαρίσματος, another form of χάρισμα) you have, given to you and confirmed by prophetic words (προφητείας, another form of προφητεία) when the elders laid hands on you. Take pains with these things; be absorbed in them, so that everyone will see your progress. Be conscientious about how you live and what you teach (διδασκαλίᾳ). Persevere in this, because by doing so you will save both yourself and those who listen to you.

It was [Jesus], Paul wrote the Ephesians, who gave some…as pastors and teachers (διδασκάλους, another form of διδάσκαλος), to equip the saints for the work of ministry (διακονίας, another form of διακονία), that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.^[20] And God has placed in the church…third teachers^[21] (διδασκάλους, another form of διδάσκαλος), he wrote the Corinthians. Not all are teachers (διδάσκαλοι, another form of διδάσκαλος), are they? He asked rhetorically. He also gave Timothy the following prophetic warning (2 Timothy 4:3 NET):

For there will be a time when people will not tolerate sound (ὑγιαινούσης, a form of ὑγιαίνω) teaching (διδασκαλίας, another form of διδασκαλία). Instead, following their own desires, they will accumulate teachers (διδασκάλους, another form of διδάσκαλος) for themselves, because they have an insatiable curiosity to hear new things.

In other words, the teachers most honored by people and the teachers spiritually gifted to equip the saints for the work of ministry, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature, may not be one and the same. But the next gift to consider may provide a method for distinguishing between the two.

If [the gift] is exhortation (παρακαλῶν, a form of παρακαλέω), Paul continued in Romans, he must exhort (παρακλήσει, a form of παράκλησις)…^[23] Blessed is the God and Father of our Lord Jesus Christ, Paul began his second letter to the Corinthians, the Father of mercies and God of all comfort (παρακλήσεως, another form of παράκλησις), who comforts (παρακαλῶν, a form of παρακαλέω) us in all our troubles so that we may be able to comfort (παρακαλεῖν, another form of παρακαλέω) those experiencing any trouble with the comfort (παρακλήσεως, another form of παράκλησις) with which we ourselves are comforted (παρακαλούμεθα, another form of παρακαλέω) by God.^[24]

Paul wrote again about receiving God’s exhortation through the message brought by Titus: But God, who encourages (παρακαλῶν, a form of παρακαλέω) the downhearted, encouraged (παρεκάλεσεν, another form of παρακαλέω) us by the arrival of Titus. We were encouraged not only by his arrival, but also by the encouragement (παρακλήσει, a form of παράκλησις) you gave (παρεκλήθη, another form of παρακαλέω) him, as he reported to us your longing, your mourning, your deep concern for me, so that I rejoiced more than ever.^[25]

The Corinthians’ longing, mourning and deep concern for Paul also exhorted him: I have great confidence in you; I take great pride on your behalf. I am filled with encouragement (παρακλήσει, a form of παράκλησις); I am overflowing with joy in the midst of all our suffering.^[26] Therefore we have been encouraged (παρακεκλήμεθα, another form of παρακαλέω). And in addition to our own encouragement (παρακλήσει, a form of παράκλησις), we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit.^[27] And Paul told Timothy not only to teach but to comfort and encourage his people in a similar manner: Until I come, give attention to the public reading of scripture, to exhortation (παρακλήσει, a form of παράκλησις), to teaching (διδασκαλία).^[28]

A teacher’s exhortation reveals that teacher’s knowledge and faith. It may even be another valid way to test the spirits to determine if they are from God.^[29] Surely the Spirit from God knows the depth (βάθος)^[30] of the riches and wisdom and knowledge of God,^[31] that from him and through him and to him are all things.^[32] For the Spirit searches all things, even the deep (βάθη, another form of βάθος) things of God.^[33] Every spirit that confesses Jesus as the Christ who has come in the flesh is from God,^[34] John wrote. Does a given teacher comfort me with the knowledge of the love that God has in us, or encourage me to believe the love that God has in us^[35] in Jesus, the Christ who has come in the flesh, the Son of God, through his Holy Spirit? Or does that teacher rob me of such comfort, and encourage me to know or to believe or to do something else instead?

Romans, Part 47

Back to Saving Demon, Part 2

Back to Fear – Exodus, Part 7

Back to Fear – Exodus, Part 8

Back to Romans, Part 87

^[3] Romans 12:7a (NET)

^[4] 1 Corinthians 12:4, 5, 8-10 (NET)

^[6] Romans 11:13b (NET)

^[7] 2 Corinthians 5:18 (NET)

^[8] Ephesians 4:11a (NET)

^[9] 1 Corinthians 12:28a (NET)

^[10] 1 Corinthians 12:29a (NET)

^[12] Romans 12:7b (NET)

^[13] Acts 18:9-11 (NET)

^[14] The Stephanus Textus Receptus and Byzantine Majority Text had ο παυλος (Paul) here. The NET parallel Greek text and NA²⁸ did not.

^[15] The NET parallel Greek text and NA²⁸ had Ἐνέμεινεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εμεινεν (KJV: dwelt).

^[16] Acts 28:30, 31 (NET) Table

^[17] 2 Timothy 1:11 (NET)

^[18] 2 Timothy 1:10 (NET)

^[19] 1 Timothy 4:13 (NET)

^[20] Ephesians 4:11-13 (NET)

^[21] 1 Corinthians 12:28 (NET)

^[23] Romans 12:8 (NET)

^[24] 2 Corinthians 1:3, 4 (NET)

^[25] 2 Corinthians 7:6, 7 (NET)

^[26] 2 Corinthians 7:4 (NET)

^[27] 2 Corinthians 7:13 (NET)

^[28] 1 Timothy 4:13 (NET)

^[29] 1 John 4:1 (NET)

^[31] Romans 11:33a (NET)

^[32] Romans 11:36a (NET)

^[33] 1 Corinthians 2:10b (NET)

^[34] 1 John 4:2 (NET)

^[35] 1 John 4:16a (NET) Table

Romans, Part 6

Posted on August 2, 2012 by admin

The children who came of age in a population where the worship of created things was firmly established know better than anyone that the worship of created things is a waste of time and effort. At that moment they have an opportunity to turn back to the worship of the living God, but if their ἀσέβεια (ungodliness) is not overcome by the Spirit of God, the word of God, faith in the Lord Jesus, and being born from above they are more likely to take the next logical step.

Unrighteous Worship

The Wrath of God Revealed from Heaven

And just as they did not see (ἐδοκίμασαν, a form of δοκιμάζω) fit (ἔχειν, a form of ἔχω) to acknowledge (ἐπιγνώσει, a form of ἐπίγνωσις) God…

Romans 1:28a NET

God gave them over (παρέδωκεν, a form of παραδίδωμι) to a depraved (ἀδόκιμον, a form of ἀδόκιμος) mind, to do what should not be done.

Romans 1:28b NET

I think the King James translation of the first part of Romans 1:28a can really help here: And even as they did not like (ἐδοκίμασαν, a form of δοκιμάζω) to retain (ἔχειν, a form of ἔχω) God in their knowledge (ἐπιγνώσει, a form of ἐπίγνωσις)… Paul used the word ἐχέτω (another form of ἔχω) in the sense of having a wife or a husband in 1 Corinthians 7:2 (KJV): let every man have (ἐχέτω) his own wife, and let every woman have (ἐχέτω) her own husband. Considering where all this is leading—you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God¹—the double entendre of ἔχω intrigues me. It is something like, even as they did not approve of having God in their knowledge.

Approve is both a possible and likely meaning for ἐδοκίμασαν (a form of δοκιμάζω) in Romans 1:28. It comes from δόκιμος. And the negation of δόκιμος, ἀδόκιμος (ἀδόκιμον), is the unapproved (NET, depraved; KJV, reprobate) mind the Lord gave those who did not approve of having Him in their minds. All of that beautiful logical symmetry is lost in both translations in favor of emotionally charged language that fails to communicate that the mind He gave them over to is unapproved, perhaps even untested, by God. If the lake of fire,² or the outer darkness,³ is the place where the omnipresent God is not, this unapproved mind is as close as a human being can come to it here and now.

Romans 1:28 is the first usage in the New Testament of ἐπιγνώσει (a form of ἐπίγνωσις). Paul used it two other times in this letter: 1) For no one is declared righteous before him by the works of the law, for through the law comes the knowledge (ἐπίγνωσις) of sin;⁴ and, 2) For I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth⁵ (ἐπίγνωσιν, another form of ἐπίγνωσις). Though Paul doesn’t say it directly I think he has used ἐπίγνωσις⁶ in Greek for the Hebrew word יָדַע (yâdaʽ).

The early history of יָדַע (yâdaʽ) must have been in Paul’s thoughts as he penned Romans.⁷ The first occurrence of יָדַע (yâdaʽ) is from the mouth of the cunning serpent: The serpent said to the woman, “Surely you will not die, for God knows (yâdaʽ, ידע) that when you eat from it⁸ your eyes will open and you will be like divine beings who know (yâdaʽ, ידעי) good and evil.”⁹ Adam and Eve believed the serpent and ate the forbidden fruit. Then the eyes of both of them opened, and they knew (yâdaʽ, וידעו) they were naked; so they sewed fig leaves together and made coverings for themselves.¹⁰ And the Lord God said, “Now that the man has become like one of us, knowing (yâdaʽ, לדעת) good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.” So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.¹¹

It seems to me that Paul must have been thinking about God’s promises through Jeremiah as he wrote Romans 9-11. I will give them the desire to acknowledge (yâdaʽ, לדעת) that I am the Lord. I will be their God and they will be my people. For they will wholeheartedly return to me.¹² “People will no longer need to teach their neighbors and relatives to know (yâdaʽ, דעו) me. For all of them, from the least important to the most important, will know (yâdaʽ, ידעו) me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”¹³ So while the desire for the ידעי (yâdaʽ) of good and evil led to sin and death, the ידעו (yâdaʽ) of God is the way back to righteousness and life.

One more thing about יָדַע (yâdaʽ) bears mentioning and bundles everything together with Paul’s understanding—you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.¹⁴ Now the man had marital relations (yâdaʽ, ידע) with his wife Eve, and she became pregnant and gave birth to Cain.¹⁵ So יָדַע (yâdaʽ) (and ἐπίγνωσις, I think,) describes an intimate form of knowing, much more than a casual acquaintance.

God gave them over to a depraved, reprobate or unapproved (ἀδόκιμον, a form of ἀδόκιμος) mind, and this led inexorably to the social situation we all know intimately (Romans 1:29-31 NET):

They are filled with every kind of unrighteousness,¹⁶ wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless,¹⁷ ruthless.

One final thing should be noted about this unapproved mind. Left to our own devices we not only practice this worship of unrighteousness, we promote it with missionary zeal. Although they fully know (ἐπιγνόντες, a form of ἐπιγινώσκω) God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.¹⁸

Addendum: May 29, 2020
Tables comparing Genesis 3:4; 3:5; 3:7; 3:22; 3:23; Jeremiah 24:7; 31:34; Genesis 4:1; 2:16 and 2:17 in the Tanakh, KJV and NET, and Genesis 3:4; 3:5; 3:7; 3:22; 3:23; Jeremiah 24:7; 31:34 (38:34); Genesis 4:1; 2:16 and 2:17 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Romans 1:29 and 1:31 in the NET and KJV.

Genesis 3:4 (Tanakh)	Genesis 3:4 (KJV)	Genesis 3:4 (NET)
And the serpent said unto the woman: ‘Ye shall not surely die;	And the serpent said unto the woman, Ye shall not surely die:	The serpent said to the woman, “Surely you will not die,

Genesis 3:4 (Septuagint BLB)	Genesis 3:4 (Septuagint Elpenor)
καὶ εἶπεν ὁ ὄφις τῇ γυναικί οὐ θανάτῳ ἀποθανεῗσθε	καὶ εἶπεν ὁ ὄφις τῇ γυναικί· οὐ θανάτῳ ἀποθανεῖσθε
Genesis 3:4 (NETS)	Genesis 3:4 (English Elpenor)
And the snake said to the woman, “You will not die by death,	And the serpent said to the woman, Ye shall not surely die.

Genesis 3:5 (Tanakh)	Genesis 3:5 (KJV)	Genesis 3:5 (NET)
for G-d doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d, knowing good and evil.’	For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.	for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil.”

Genesis 3:5 (Septuagint BLB)	Genesis 3:5 (Septuagint Elpenor)
ᾔδει γὰρ ὁ θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί καὶ ἔσεσθε ὡς θεοὶ γινώσκοντες καλὸν καὶ πονηρόν	ᾔδει γὰρ ὁ Θεός, ὅτι ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν
Genesis 3:5 (NETS)	Genesis 3:5 (English Elpenor)
for God knew that on the day you eat of it, your eyes would be opened, and you would be like gods knowing good and evil.”	For God knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods, knowing good and evil.

Genesis 3:7 (Tanakh)	Genesis 3:7 (KJV)	Genesis 3:7 (NET)
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.	And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.	Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Genesis 3:7 (Septuagint BLB)	Genesis 3:7 (Septuagint Elpenor)
καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῗς περιζώματα	καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν, καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα
Genesis 3:7 (NETS)	Genesis 3:7 (English Elpenor)
And the eyes of the two were opened, and they knew that they were naked, and they sewed fig leaves together and made loincloths for themselves.	And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.

Genesis 3:22 (Tanakh)	Genesis 3:22 (KJV)	Genesis 3:22 (NET)
And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’	And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:	And the Lord God said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”

Genesis 3:22 (Septuagint BLB)	Genesis 3:22 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα	καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα
Genesis 3:22 (NETS)	Genesis 3:22 (English Elpenor)
Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and live forever.”	And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Tanakh)	Genesis 3:23 (KJV)	Genesis 3:23 (NET)
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken.	Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.	So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.

Genesis 3:23 (Septuagint BLB)	Genesis 3:23 (Septuagint Elpenor)
καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη	καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη
Genesis 3:23 (NETS)	Genesis 3:23 (English Elpenor)
And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken.	So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Jeremiah 24:7 (Tanakh)	Jeremiah 24:7 (KJV)	Jeremiah 24:7 (NET)
And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.	And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.	I will give them the desire to acknowledge that I am the Lord. I will be their God and they will be my people. For they will wholeheartedly return to me.’

Jeremiah 24:7 (Septuagint BLB)	Jeremiah 24:7 (Septuagint Elpenor)
καὶ δώσω αὐτοῗς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμὲ ὅτι ἐγώ εἰμι κύριος καὶ ἔσονταί μοι εἰς λαόν καὶ ἐγὼ ἔσομαι αὐτοῗς εἰς θεόν ὅτι ἐπιστραφήσονται ἐπ᾽ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν	καὶ δώσω αὐτοῖς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμέ, ὅτι ἐγώ εἰμι Κύριος, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν, ὅτι ἐπιστραφήσονται ἐπ’ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν
Jeremiah 24:7 (NETS)	Jeremiah 24:7 (English Elpenor)
And I will give them a heart that they may know me, that I am the Lord, and they shall become a people to me, and I shall become a god to them, because they shall return to me with their whole heart.	And I will give them a heart to know me, that I am the Lord: and they shall be to me a people, and I will be to them a God: for they shall turn to me with all their heart.

Jeremiah 31:34 (Tanakh)	Jeremiah 31:34 (KJV)	Jeremiah 31:34 (NET)
And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.	And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.	“People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”

Jeremiah 31:34 (Septuagint BLB)	Jeremiah 38:34 (Septuagint Elpenor)
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῗς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι	καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι
Jeremiah 38:34 (NETS)	Jeremiah 38:34 (English Elpenor)
And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great, because I will be gracious regarding their injustices, and remember their sins no more.	And they shall not at all teach every one his [fellow] citizen, and every one his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them: for I will be merciful to their iniquities, and their sins I will remember no more.

Genesis 4:1 (Tanakh)	Genesis 4:1 (KJV)	Genesis 4:1 (NET)
And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have gotten a man with the help of HaShem.’	And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.	Now the man was intimate with his wife Eve, and she became pregnant and gave birth to Cain. Then she said, “I have created a man just as the Lord did!”

Genesis 4:1 (Septuagint BLB)	Genesis 4:1 (Septuagint Elpenor)
Αδαμ δὲ ἔγνω Ευαν τὴν γυναῗκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Καιν καὶ εἶπεν ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ	ΑΔΑΜ δὲ ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν καὶ εἶπεν· ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ
Genesis 4:1 (NETS)	Genesis 4:1 (English Elpenor)
Now Adam knew his wife Heua, and after she had conceived she bore Kain and said, “I have acquired a man through God.”	AND Adam knew Eve his wife, and she conceived and brought forth Cain and said, I have gained a man through God.

Genesis 2:16 (Tanakh)	Genesis 2:16 (KJV)	Genesis 2:16 (NET)
And HaShem G-d commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat;	And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:	Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard,

Genesis 2:16 (Septuagint BLB)	Genesis 2:16 (Septuagint Elpenor)
καὶ ἐνετείλατο κύριος ὁ θεὸς τῷ Αδαμ λέγων ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ	καὶ ἐνετείλατο Κύριος ὁ Θεὸς τῷ ᾿Αδὰμ λέγων· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγῇ
Genesis 2:16 (NETS)	Genesis 2:16 (English Elpenor)
And the Lord God commanded Adam, saying, “You shall eat for food of every tree that is in the orchard,	And the Lord God gave a charge to Adam, saying, Of every tree which is in the garden thou mayest freely eat,

Genesis 2:17 (Tanakh)	Genesis 2:17 (KJV)	Genesis 2:17 (NET)
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’	But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.	but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”

Genesis 2:17 (Septuagint BLB)	Genesis 2:17 (Septuagint Elpenor)
ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν οὐ φάγεσθε ἀπ᾽ αὐτοῦ ᾗ δ᾽ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ θανάτῳ ἀποθανεῗσθε	ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ φάγεσθε ἀπ᾿ αὐτοῦ· ᾗ δ᾿ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, θανάτῳ ἀποθανεῖσθε
Genesis 2:17 (NETS)	Genesis 2:17 (English Elpenor)
but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death.”	but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

Romans 1:29 (NET)	Romans 1:29 (KJV)
They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips,	Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας, ψιθυριστάς	πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας	πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας

Romans 1:31 (NET)	Romans 1:31 (KJV)
senseless, covenant-breakers, heartless, ruthless.	Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀσυνέτους ἀσυνθέτους ἀστόργους ἀνελεήμονας	ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας	ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας

Romans, Part 7

Back to Romans, Part 5

Back to David’s Forgiveness, Part 4

Back to Romans, Part 24

Back to Condemnation or Judgment? – Part 16

Back to Father, Forgive Them, Part 3

Back to Son of God – 1 John, Part 2

Back to Fear – Exodus, Part 6

Back to A Monotonous Cycle Revisited, Part 1

Back to A Monotonous Cycle Revisited, Part 2

Back to Romans, Part 42

Back to Apostles and Prophets, Part 1

Back to Romans, Part 58

Back to To Make Holy, Part 2

Back to Romans, Part 88

Back to Atonement, Part 1

Back to Romans, Part 61

Back to Westworld, Part 3

Back to Westworld, Part 4

Back to The New Covenant, Part 1

Back to Father, Son and Holy Spirit – Part 6

Back to The Day of the Lord, Part 1

Back to Father, Son and Holy Spirit, Part 7

Back to Father, Son and Holy Spirit, Part 9

Back to Father, Son and Holy Spirit – Part 10

Back to Keep Yourselves from Idols, Part 1

Back to Father, Son and Holy Spirit – Part 11

¹ Romans 7:4 (NET)

² Revelation 19:20; 20:10, 14, 15 (NET)

³ Matthew 8:12; 22:13; 25:30 (NET)

⁴ Romans 3:20 (NET)

⁵ Romans 10:2 (NET)

⁶ The Septuagint used forms of εἴδω and γινώσκω for the verses quoted in Genesis (3:5 ᾔδει, γινώσκοντες; 3:7 ἔγνωσαν; 3:22 γινώσκειν) and in Jeremiah (24:7 εἰδέναι; 31:34 γνῶθι, εἰδήσουσίν). I think Paul used forms of ἐπίγνωσις to add that intimate sense of knowing, following 1 Corinthians 13:12b (NET): Now I know (γινώσκω) in part, but then I will know fully (ἐπιγνώσομαι, a form of ἐπιγινώσκω), just as I have been fully known (ἐπεγνώσθην, another form of ἐπιγινώσκω).

⁷ cf. Romans 5:12-21

⁸ Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard, but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” Genesis 2:16, 17 (NET)

⁹ Genesis 3:4, 5 (NET)

¹⁰ Genesis 3:7 (NET)

¹¹ Genesis 3:22, 23 (NET)

¹² Jeremiah 24:7 (NET)

¹³ Jeremiah 31:34 (NET)

¹⁴ Romans 7:4 (NET)

¹⁵ Genesis 4:1 (NET)

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had πορνεια (KJV: fornication) following unrighteousness. The NET parallel Greek text and NA²⁸ did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ασπονδους (KJV: implacable) following heartless (KJV: without natural affection). The NET parallel Greek text and NA²⁸ did not.

¹⁸ Romans 1:32 (NET)

Romans, Part 3

Posted on July 26, 2012 by admin

I want to consider παραδίδωμι as used by Paul in Romans and 1 Corinthians. The wrath of God…revealed from heaven against all ungodliness (ἀσέβειαν, a form of ἀσέβεια) and unrighteousness of people¹ was revealed in three stages:

1) God gave them over (παρέδωκεν, a form of παραδίδωμι) in the desires of their hearts to impurity.

2) God gave them over (παρέδωκεν, a form of παραδίδωμι) to dishonorable passions.

3) God gave them over (παρέδωκεν, a form of παραδίδωμι) to a depraved mind.

This usage of παραδίδωμι is virtually identical to that of Paul encouraging the Corinthians to turn over the man who had his father’s wife to Satan.

When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, turn this man over (παραδοῦναι, another form of παραδίδωμι) to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

1 Corinthians 5:4, 5 (NET) Table

Therefore God gave them over (παρέδωκεν, a form of παραδίδωμι) in the desires of their hearts to impurity…

Romans 1:24 (NET) Table

For this reason God gave them over (παρέδωκεν, a form of παραδίδωμι) to dishonorable passions.

Romans 1:26a (NET)

God gave them over (παρέδωκεν, a form of παραδίδωμι) to a depraved mind…

Romans 1:28b (NET)

I’ve already indicated that Paul’s reaction to this man seems disproportionate when compared with his reaction to the sin he addressed in his letter to the Galatians. But if I accept Paul’s second explanation in 2 Corinthians as the more appropriate, then Paul was not reacting to this man’s sin as much as he was responding to the Corinthians’ reactions to it (2 Corinthians 2:9-11; 7:11, 12 NET):

For this reason also I wrote you: to test (δοκιμὴν, a form of δοκιμή) you to see if you are obedient (ὑπήκοοι, a form of ὑπήκοος) in everything. If you forgive (χαρίζεσθε, a form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what I have forgiven (κεχάρισμαι, another form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, another form of χαρίζομαι] anything) I did so for you in the presence of Christ [Table], so that we may not be exploited by Satan (for we are not ignorant of his schemes)…
For see what this very thing, this sadness [e.g., caused by Paul’s original letter, cf. 2 Corinthians 7:8 (NET)] as God intended, has produced (κατειργάσατο, a form of κατεργάζομαι) in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what punishment! In everything you have proved yourselves to be innocent in this matter. So then, even though I wrote to you, it was not on account of the one who did wrong (ἀδικήσαντος, a form of ἀδικέω), or on account of the one who was wronged (ἀδικηθέντος, a form of ἀδικέω), but to reveal to you your eagerness on our behalf before God [Table].

And Paul questioned their reaction right from the beginning: And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you?² In my opinion, yes, they should have been sorrowful, but whether they should have removed him from their midst or not is open to question by Paul’s own subsequent writings.

And knowing that Paul passed on (παρεδίδοσαν, another form of παραδίδωμι) the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey³ as he traveled on his second missionary journey, I have an even better idea why he called the man’s sin πορνεία. If I examine the list of James’ abbreviated version of the law—abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from πορνείας (a form of πορνεία)⁴—it was the only thing left to Paul that even came close to describing the man’s sin.

All of this is based on my assumption that the man Paul encouraged the Corinthians to forgive in 2 Corinthians 2:5-8 was the same man he told them to turn over to Satan in 1 Corinthians 5:4, 5. It is not the only assumption I could make. I might take Paul’s phrase, the destruction of the flesh, literally and assume that the man died, or that he simply left, or that he moved on to the Baptist church down the street.⁵ I know that Paul wrote a letter to the Corinthians before 1 Corinthians, I wrote you in my letter not to associate with sexually immoral (πόρνοις, a form of πόρνος) people.⁶ The unspecified man in 2 Corinthians could be some other sinner Paul had the church shun in any number of unknown letters he wrote between 1 and 2 Corinthians.

For me it all comes down to my account (λόγον, a form of λόγος).⁷ Assuming the man is one and the same is an honest mistake (if that’s what it proves to be) that I can live with. But if I stand before the Lord with all kinds of imaginary excuses—the first man died, left the church, moved on to the Baptist church down the street, and the second man was introduced in an imaginary letter I don’t have access to—all He has to say is, “What does it say, Dan?” and I have no λόγον to offer Him. I can honestly say that I thought Paul was talking about the same man in both letters. The Lord already knows better than anyone how bright I’m not. I would like, by his grace, to keep the willful ignorance to a minimum from here on out.

After people were given over (παρέδωκεν, a form of παραδίδωμι) in the desires of their hearts to impurity, to dishonorable passions, and to a depraved mind by God, the rest of the occurrences of παραδίδωμι in Romans form a mini-Gospel lesson. [Jesus] was given over (παρεδόθη, another form of παραδίδωμι) because of our transgressions and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).⁸ The word is used in a similar way in 1 Corinthians, If⁹ I give away everything I own, and if I give over (παραδῶ, another form of παραδίδωμι) my body in order to boast,¹⁰ but do not have love, I receive no benefit.¹¹

The next step of the mini-Gospel lesson is, But thanks be to God that though you were slaves to sin, you obeyed from the heart that pattern of teaching you were entrusted to (παρεδόθητε, another form of παραδίδωμι), and having been freed from sin, you became enslaved to righteousness.¹² There is a similar reference to a message that was passed on and a similar theme in 1 Corinthians: For I passed on (παρέδωκα, another form of παραδίδωμι) to you as of first importance what I also received – that Christ died for our sins according to the scriptures…¹³

Another usage in 1 Corinthians corroborated this idea of a message that was passed on and introduced the related word παράδοσις which is that message. I praise you¹⁴ because you remember me in everything and maintain the traditions (παραδόσεις, a form of παράδοσις) just as I passed them on (παρέδωκα, another form of παραδίδωμι) to you.¹⁵ And another usage of παραδίδωμι is both the idea of a message passed on and Jesus given over or given up. For I received from the Lord what I also passed on (παρέδωκα, another form of παραδίδωμι) to you, that the Lord Jesus on the night in which he was betrayed¹⁶ (παρεδίδετο, another form of παραδίδωμι) took bread…¹⁷

In Romans the mini-Gospel lesson continued: Indeed, he who did not spare his own Son, but gave him up (παρέδωκεν, a form of παραδίδωμι) for us all – how will he not also, along with him, freely give us all things?¹⁸ And I suppose the final occurrence in 1 Corinthians adds the finishing touch to this lesson: Then comes the end, when [Jesus] hands over (παραδιδῷ, another form of παραδίδωμι) the kingdom to God the Father, when he has brought to an end all rule and all authority and power.¹⁹

Below is a copy of this mini-Gospel lesson in tabular form.

Paul’s usage of παραδίδωμι in Romans / 1 Corinthians as a Mini-Gospel Lesson

Therefore God gave them over (παρέδωκεν, a form of παραδίδωμι) in the desires of their hearts to impurity…

Romans 1:24 (NET)

For this reason God gave them over (παρέδωκεν, a form of παραδίδωμι) to dishonorable passions.

Romans 1:26a (NET)

God gave them over (παρέδωκεν, a form of παραδίδωμι) to a depraved mind…

Romans 1:28b (NET)

[Jesus] was given over (παρεδόθη, another form of παραδίδωμι) because of our transgressions and was raised for the sake of our justification.

Romans 4:25 (NET)

But thanks be to God that though you were slaves to sin, you obeyed from the heart that pattern of teaching you were entrusted to (παρεδόθητε, another form of παραδίδωμι), and having been freed from sin, you became enslaved to righteousness.

Romans 6:17, 18 (NET)

Indeed, he who did not spare his own Son, but gave him up (παρέδωκεν, a form of παραδίδωμι) for us all – how will he not also, along with him, freely give us all things?

Romans 8:32 (NET)

Then comes the end, when [Jesus] hands over (παραδιδῷ, another form of παραδίδωμι) the kingdom to God the Father, when he has brought to an end all rule and all authority and power.

1 Corinthians 15:24 (NET)

Addendum: May 1, 2020
Tables comparing 1 Corinthians 13:3; 11:2; 11:23 and Acts 18:25 in the NET and KJV follow.

1 Corinthians 13:3 (NET)	1 Corinthians 13:3 (KJV)
If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit.	And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κὰν ψωμίσω πάντα τὰ ὑπάρχοντα μου \|καὶ ἐὰν\| παραδῶ τὸ σῶμα μου ἵνα καυχήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι	και εαν ψωμισω παντα τα υπαρχοντα μου και εαν παραδω το σωμα μου ινα καυθησωμαι αγαπην δε μη εχω ουδεν ωφελουμαι	και εαν ψωμισω παντα τα υπαρχοντα μου και εαν παραδω το σωμα μου ινα καυθησωμαι αγαπην δε μη εχω ουδεν ωφελουμαι

1 Corinthians 11:2 (NET)	1 Corinthians 11:2 (KJV)
I praise you because you remember me in everything and maintain the traditions just as I passed them on to you.	Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καί, καθὼς παρέδωκα ὑμῖν, τὰς παραδόσεις κατέχετε	επαινω δε υμας αδελφοι οτι παντα μου μεμνησθε και καθως παρεδωκα υμιν τας παραδοσεις κατεχετε	επαινω δε υμας αδελφοι οτι παντα μου μεμνησθε και καθως παρεδωκα υμιν τας παραδοσεις κατεχετε

1 Corinthians 11:23 (NET)	1 Corinthians 11:23 (KJV)
For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread,	For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον	εγω γαρ παρελαβον απο του κυριου ο και παρεδωκα υμιν οτι ο κυριος ιησους εν τη νυκτι η παρεδιδοτο ελαβεν αρτον	εγω γαρ παρελαβον απο του κυριου ο και παρεδωκα υμιν οτι ο κυριος ιησους εν τη νυκτι η παρεδιδοτο ελαβεν αρτον

Acts 18:25 (NET)	Acts 18:25 (KJV)
He had been instructed in the way of the Lord, and with great enthusiasm he spoke and taught accurately the facts about Jesus, although he knew only the baptism of John.	This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάννου	ουτος ην κατηχημενος την οδον του κυριου και ζεων τω πνευματι ελαλει και εδιδασκεν ακριβως τα περι του κυριου επισταμενος μονον το βαπτισμα ιωαννου	ουτος ην κατηχημενος την οδον του κυριου και ζεων τω πνευματι ελαλει και εδιδασκεν ακριβως τα περι του κυριου επισταμενος μονον το βαπτισμα ιωαννου

Romans, Part 4

Back to Romans, Part 7

Back to Romans, Part 13

Back to Romans, Part 87

Back to Romans, Part 53

Back to Romans, Part 59

Back to Romans, Part 79

Back to Who Am I? Part 13

¹ Romans 1:18 (NET)

² 1 Corinthians 5:2 (NET) Table

³ Acts 16:4 (NET) Table

⁴ Acts 15:29a (NET) Table

⁵ I’m only half joking. As I consider Acts 18:24-28 it is not too hard to imagine others like Apollos who spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John (Acts 18:25 NET).

⁶ 1 Corinthians 5:9 (NET)

⁷ Romans 14:12 (NET)

⁸ Romans 4:25 (NET)

⁹ The NET parallel Greek text and NA²⁸ had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: And though).

¹⁰ The NET parallel Greek text and NA²⁸ had καυχήσωμαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had καυθησωμαι (KJV: to be burned). See NET Note 1.

¹¹ 1 Corinthians 13:3 (NET)

¹² Romans 6:17, 18 (NET)

¹³ 1 Corinthians 15:3 (NET)

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had αδελφοι (KJV: brethren) here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ 1 Corinthians 11:2 (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had παρεδίδετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρεδιδοτο.

¹⁷ 1 Corinthians 11:23 (NET)

¹⁸ Romans 8:32 (NET) Table

¹⁹ 1 Corinthians 15:24 (NET) Table

The Gospel and the Religious Mind

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

Tag Archives: Romans 1:28

The Day of the Lord, Part 1

Condemnation or Judgment? – Part 16

Romans, Part 61

Romans, Part 59

Romans, Part 49

Romans, Part 48

Romans, Part 47

Romans, Part 46

Romans, Part 6

Romans, Part 3