Tag Archives: Biblical Greek

A Brief Hiatus…

29 Monday Apr 2024

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I have begun looking at the word “Truth” as I continue my study on the Whole Armor of God with particular focus on “having girded your waist with truth”.

Unfortunately, circumstances were such that I could not devote the time I had planned to study. Therefore, there isn’t a blog post ready this week.

I hope to continue in my study and have something for next but, until then, I invite you to read a post from 2021.

Until next week!

I Die Daily

Receiving What’s Mine

11 Monday Sep 2023

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Image by Gerd Altmann from Pixabay

Hello Readers and welcome-or welcome back-to Renaissance Woman where, this week, I continue my study of The Whole Armor of God as described by the Apostle Paul in Ephesians 6:10-18a. 

In last week’s post, I looked at the Greek word translated “take up” in Ephesians 6:13.  The word is analambano (G353) and is defined in the Strong’s as “to take up-receive up, take (in, unto, up).” Analambano is a compound word formed of ana (G303) and lambano (G2983).  The Strong’s defines Ana as “properly up but (by extension) used (distributively) severally, or (locally) at:–and, apiece, by, each, every (man), in, through.  In compounds (as a prefix) it often means (by implication) repetition, intensity, reversal.”  Lambano is defined as “to get hold of, accept, be amazed, assay, attain, bring, when I call, catch, come on (unto), forget, have, hold, obtain, receive (after), take (away, up).” 

As I attempted to take all of the entirety of the definitions into consideration, I wondered if analambano couldn’t be defined as “to constantly take hold of that which we have received in our inner being.”  I see no problem with that definition based on what I found in the Strong’s.  However, my definition needed to be tested both by looking analambano up in other resources and by seeing how it is used in other passages of scripture.  According to The New Koine Greek Textbook, analambano appears 13 times in scripture.  I’ll include a list at the end of this post in case anyone is interested in looking up the occurrences.  The Strong’s said that ana, when used in compounds as a prefix, often meant repetition, intensity, or reversal.  I found no sense of repetition as I looked up the other occurrences of analambano: intensity and reversal where another matter.

Five of the passages containing analambano had to deal with Jesus being “received” or “taken up” into heaven or, as 1 Timothy 3:16 has it, “received up into glory”.  I can only imagine how intense of a time this was for the disciples.  So intense was it that two men clad in white had to come to them and ask why they were just standing staring up into heaven (see Acts 1).  There is also a sense of reversal here though I wonder if the Disciples were fully aware of it until the giving of the Holy Spirit on the Day of Pentecost.

There were other passages where I could see the idea of reversal.  Analambano is used to describe the Apostle Paul traveling on foot but then being “taken up” into a ship.  Perhaps “reversal” is too strong of a word to describe the usage here but, at the very least, there was a change in how Paul was travelling.  Analambano also appears in the story of Peter’s vision before he goes to see the Centurion Cornelius (see Acts 10:16).  The vessel in his vision is “received up” into heaven.  This was definitely a reversal in how Peter was to think and act toward those who were previously excluded under the Law of Moses but were now included in the Life of Christ.    

I discovered something else I found interesting.  Analambano is the word used in Ephesians 6:16: “above all taking (or having taken up) the shield of faith”.  It is NOT the Greek word translated as “take” in verse 17: “and take the helmet of salvation…” That word is dechomai (G1209) and, in order to understand the subtle difference in definition, I looked up both words in the Greek-English Lexicon (BDAG).  Here, analambano is defined as, “to lift up, carry away, take up, to take up in order to carry, to make something someone’s own by taking, with a focus on moral or transcendent aspects, to take to one’s self, adopt, take someone along on a journey, to take something up for scrutiny, take in hand” (BDAG, Page 66).  Dechomai is defined as, “to receive something offered or transmitted by another, to take something in hand, to be receptive of someone, to overcome obstacles in being receptive, to indicate approval or conviction by accepting” (BDAG, Page 221,222). 

My attention was focused on “to make something someone’s own” as opposed to “to receive something offered or transmitted by another.”  I wrote last week on how I pay attention to the mental pictures that form during studies.  When it comes to the helmet of salvation and the sword of the Spirit, I picture a soldier standing clad in the full armor.  A fellow soldier stands alongside and hands the first soldier both the helmet and sword and then the first heads into battle.  I want to spend more time exploring this as I look at the pieces of armor.  For now, I hope I am making clear the difference in intensity.  Both words do mean “to take up” or “to receive” but there is a difference in taking in hand something another offers to you and making something your own by taking it to yourself.

This is a massive subject I will be meditating on in the upcoming days: perhaps for years.  I am still a bit gob smacked that the same word used to describe the receiving of Jesus into heaven is the same word used to describe our taking up the whole armor of God.  There are depths here I have only begun to plumb.  I am also meditating on the Strong’s definition of ana: specifically repetition and reversal.

I have already experienced a reversal in my understanding of the Whole Armor of God.  I have always thought it something I had to mentally arm myself with before I left my house in the morning.  It was Christ Himself, of course, but still something external from me I had to attain to.  And, perhaps saddest of all, there was always the fear of; could I really consider myself clad in the whole armor of God if I didn’t quote that passage every day?  This passage was invoked like a talisman against evil.  I don’t remember every being taught to rest in the covenant I participated in by sheer gift and trust that Jesus Christ who is my armor would be my protection no matter what I faced. 

I have experienced a reversal in the direction of Spiritual Warfare.  Instead of going out and engaging who or whatever I perceive my enemy to be in attempt to advance the Kingdom of God here on earth, I rest in the finished work of Christ, I live out of His victory, and trust I am made more than a conqueror through Him who loves me. 

Perhaps there is no sense of repetition in the way analambano is used in my study passage.  After all, Christ died once for all and all authority in heaven and earth is His so the armor that He is isn’t ever going to change in composition or intensity.  However, there is a repetition in that, as my understanding changes, so is there a return and a reclamation and a receiving of all that is mine.  I can only receive to the extent my eyes have been opened to understand who Jesus Christ is, who He is in me, and who I am in Him.  As that understanding deepens, so too do I once more take up the Whole Armor of God and make it even more my own.  In this sense, I do constantly take hold of that which I have received in my inner being.

There is a passage in Revelation I will close with.  It is Revelation 22:12: “And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work.”  The Greek words for “coming quickly” are erchomai tachy.  Erchomai is a verb and its tense in this passage is present indicative.  Present is self-explanatory: it means NOW!  Indicative means it is telling a fact.  Translating tachy as “quickly” is perfectly fine although it is important to know it means “speedily” and “without delay”.  I have heard it said this passage could be rendered as “And, Behold, I am ever coming to you…” which I find beautiful.

Constancy is a better word than repetition and so is faithfulness.  He is ever coming to us.  He dwells within us by His Spirit.  Repetition can be a limiting idea-generating the mental picture of some sort of spiritual hamster wheel-and there is no limit in Jesus Christ: the steadfast love of the Lord never ceases; His mercies never come to an end, they are new every morning.

Great is His faithfulness!

Unless noted otherwise, all Scriptures are quoted from The Holy Bible, New King James Version, Thomas Nelson Publishers, Nashville, Tennessee, 1982

List of passages containing analambano: Mark 16:19, Acts 1:2, Acts 1:11, Acts 1:22, Acts 7:43, Acts 10:16, Acts 20:13, Acts 20:14, Acts 23:31, Ephesians 6:13, Ephesians 6:16, 1 Timothy 3:16, 2 Timothy 4:11

References

livelingua.com/blog/present-indicative-english/#:~:text=Indicative means to tell the,in all the basic tenses.

Danker, Frederick William, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition (BDAG), The University of Chicago Press, Chicago and London, 1957, 2000

Green, Jay P., The Interlinear Hebrew-Greek-English Bible, Volume 4, Authors for Christ, Inc. Lafayette, Indiana, 1796, 2000

Strong, James, LL.D., S.T.D., The New Strong’s Exhaustive Concordance of the Bible, Thomas Nelson Publishers, Nashville Tennessee, 1990

Walker, Allen G., The New Koine Greek Textbook, Volumes II/III, 2014-2019

The Way He Has Made

07 Monday Aug 2023

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Hello Readers and welcome-or welcome back-to Renaissance Woman!

This week’s post is a continuation of my study on Ephesians 6:10-18a; the passage which contains the Apostle Paul’s description of the Whole Armor of God.  I have not yet delved into the pieces of armor as there has been so much to learn from the word “stand” as it appears in this passage.  The Greek word translated “stand” is histemi.  “Stand” is a perfectly good translation for histemi but it doesn’t fully express the intent of the word.  Histemi means “to stand, abide, appoint, bring, continue, covenant, establish, hold up, lay, present, set up, staunch, stand”.  It is not standing in the sense of perseverance or holding fast but rather carries the idea of being made to stand.  I have been thinking of verse 10 of my study passage in terms of defining histemi: “Finally, my brethren, be strong in the Lord, and in the power of His might”.  We do not stand in our own strength or merit but are made to stand in the power of His might.  The other word that has grabbed hold of my attention is “covenant”.  I have not ever thought of the whole armor of God in terms of covenant before and doing so now makes me feel as though I am approaching this passage for the first time.

Ever since I looked up the meaning of histemi, I have been thinking about covenants.  It never ceases to fascinate me how, when my attention is focused on something, I begin to see that same thing everywhere.  In last week’s post I quoted from an article published in an issue of Biblical Archeology Review.  I’ve had this issue for months but I just happen to open it and read on article on covenants in the ancient world at the exact time I have begun to meditate on covenants.  During this Sunday’s sermon, the Teacher just happened to mention the phrase “blood is thicker than water” is a shortened version of “the blood of the covenant is thicker than the water of the womb”.  There is no getting away from covenants.

And, what is a covenant?  It is not what I hear it defined as from a great number of believers.  They define covenant in terms of if Person A does this then Person B will do that which is not a covenant but a contract. Of course, I cannot blame my fellow believers for thinking in these terms because THE COVENANT in the minds of believers is the Mosaic Covenant i.e. The Law given at Mount Sinai.  Before Moses and Israelites ever get to Mount Sinai, there is this word from the Lord: “…If you will diligently hearken to the voice of the Lord your God, and will do what is right in His sight, and will listen to and obey His commandments and keep all His statues, I will put none of the diseases up you which I brought upon the Egyptians; for I am the Lord Who Heals You” (Exodus 15:26, AMP).  Reading on through the giving of the law and the description of the results of failing to keep it, I understand why the language of if/then has been drug into this Day.

The Covenants of the Old Testament is a subject worthy of a devoted study.  For the sake of staying on the track of my current study, I point out the Mosaic Covenant is not the only covenant of the Old Testament nor is it the most important.  There is a fascinating passage in Galatians which speaks of a covenant made before and one which takes precedence over the covenant of Moses: “…just as Abraham “believed God, and it was accounted to him for righteousness.” Therefore know that only those who are of faith are sons of Abraham.  And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham.  For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” Yet the law is not of faith but “the man who does them shall live by them.” 

“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.  Brethren, I speak in the manner of men; Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it.  Now to Abraham and his Seed were the promises made.  He does not say, And to seeds,” as of many but as of one, “And to your Seed,” who is Christ.  And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect.  For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise” (Galatians 3:6-18).

This passage is referring to the covenant described in Genesis 15: 9-21.  The animals are brought and split in half but Abraham (though he is still Abram at this time) falls into a deep sleep.  God speaks to Abraham but it is a smoking oven and burning torch which pass through the carcasses and blood of the animals.  Abraham certainly took part in the preparation of the animals and he drove vultures away from the carcasses but, when the sun comes down, Abraham falls into a deep sleep.  He is a spectator rather than a participant.  I wholeheartedly agree this is a covenant God makes with Abraham but the keeping of it didn’t depend on Abraham in any way as he did not pass through the pieces himself but slept and saw as if in a dream or vision the smoking oven and burning torch pass through the pieces.

I think of this covenant when I think of the New Covenant which we all live under.  It is not a covenant of keeping laws and rules, or moderating behaviors so God will be pleased with us and bless us.  Like that covenant made while Abraham slept, this New Covenant was not made with our participation.  Like that covenant described in the Galatians passage, this New Covenant is not one of law but one of promise.  Hebrews 12: 18-24 says: “For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words, so that those who hear it begged that the word should not be spoken to them anymore. (For they could not endure what was commanded: “And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow”. And so terrifying was the sight that Moses said,”I am exceedingly afraid and trembling.”) But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.”

“In Christ” is such a small phrase.  It’s only two words but they refer to a life and an inheritance that surpasses anything we’ve been taught to expect.  In the crucifixion of Jesus we see “God in Christ reconciling the world to Himself” (2 Corinthians 5:19).  Human hands participated in the making of the New Covenant by preparing the sacrifice but, again, humans could only watch as the New Covenant was established.  But now, we are In Christ!  Every promise of God is “yes” in Christ Jesus.  We are raised from death to life in Christ Jesus and we are seated with Him in heavenly places.  His life in us is the life of the New Covenant.  Life, not keeping rules and laws.

How does this pertain to the Whole Armor of God?  I see so many believers engaging in “spiritual warfare” by attempting to animate the Mosaic Covenant with the keeping of rules and laws and adhering to standards of behavior.  I rarely if ever hear fellow believers exulting in passages like the ones I’ve shared from Galatians and Hebrews or Paul’s beautiful description of Christ’s fulfilling the law as related in Romans 8. 

I came across an interesting entry in my New Koine Greek Textbook Series Supplements.  In the collection of George Ricker Berry’s Synonyms under “Covenant”, I found: “Asynthetos, occurring only in Romans 1:31, is “covenant-breaker”, one who interrupts a state of peace and brings on war by disregarding an agreement by which peace is maintained.  Aspondos is “implacable”, one who refuses to agree to any terms of suggestions of peace.  It implies a state of war, and a refusal of covenant or even of armistice to end it permanently or temporarily”.

This struck me because God has, by His own desire, established a New Covenant in Christ Jesus.  It is one where He chose not to impute our trespasses against us.  It is one where Jesus put away sin by the sacrifice of Himself and one where He has destroyed the devil who had the power of death.  He has come that we would have life and that abundantly!  Now, this New Covenant cannot be broken because it does not depend on us.  However, calling anything but the life and inheritance that is now ours in Jesus Christ “good news” is a refusal to partake of the covenant.  It is a rejection of the peace that is ours in Christ Jesus.  The result is a warfare that is carnal rather than spiritual because it is warfare that seeks to gain a victory over a perceived enemy when the reality is, in Christ Jesus, the victory is already won.

We put on the Whole Armor of God and our feet are shod with the Preparation of the Gospel of Peace.  I look forward to gaining understanding of just what this means. 

To be continued…

Unless noted otherwise, all Scriptures are quoted from The Holy Bible, New King James Version, Thomas Nelson Publishers, Nashville, Tennessee, 1982

References

 4 quotes that you have been terribly misquoting. | by Josiah Ross | Student Voices (mystudentvoices.com)

Strong, James, LL.D., S.T.D., The New Strong’s Exhaustive Concordance of the Bible, Thomas Nelson Publishers, Nashville Tennessee, 1990

Walker, G. Allen, New Koine Greek Textbook Series Supplements, 2014-2018, Page 64

He Loves the World

22 Monday May 2023

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Hello Readers!  Welcome to the start of a new week and a new post on Renaissance Woman.  I am continuing my study of the Parable of the Wheat and the Tares and Jesus’ explanation of said Parable.  Both are found in the 13th chapter of Matthew’s Gospel. 

There are two mainstream interpretations of this Parable and the Explanation.  These interpretations say the Wheat and the Tares represent Believers and Unbelievers who are left to grow together until Jesus returns.  Then the Wheat People/Believers will go to heaven and the Tare People/Unbelievers will go to hell where they will experience eternal torment.  These two interpretations differ from each other only in the respect that some say the Wheat and Tares are side by side in the church pews every Sunday while others say the Wheat and Tares grow together in the world.

I’ve shared in previous posts why I don’t think the wheat and tares in the parable do represent two different groups of people.  My main point has been that the wheat and tares never convert each other.  It is not possible for the wheat to become tares nor for the tares to become wheat.  Since the call of both of John the Baptist and Jesus was to Metanoia! Change your mind!, I agree with a third interpretation of this parable and its explanation.  Rather than two different groups of people, the wheat and the tares represent thoughts planted in our minds through spiritual influence meaning they are inspired by God Himself or the enemy.  The reason I am inclined to this third interpretation is because, as I studied both the parable and the explanation, I found the clincher in Jesus words: “The field is the world.”

Reading Jesus’ explanation in the King James Version can be confusing as Matthew 13:38-40 says; “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.  As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.”

I’ve already shared how the Greek word translated “world” in verses 39 and 40-the harvest at the end of the world and so it shall be in the end of this world-is aion which means “age”.  The Greek word translated “world” in verse 38-the field is the world-is kosmos.  Without knowing the different Greek words and their meanings, I can understand how the interpretations of wheat and tares growing together in the world until the world ends arose.  It’s obvious to any thinking mind the world has not come to an end so Jesus must be talking about some far off future date.  Other translations have chosen to use “age” in place of world in these passages but I don’t find it’s had much of an effect on how this parable and Jesus’ explanation is interpreted.  I find understanding the difference between aion and kosmos is crucial to understanding this parable and its explanation.  Again, I’ve covered aion in previous posts so encourage anyone interested to read those.  This week, let us look at kosmos.

The Strong’s Concordance defines kosmos (G2889) as “orderly arrangement, decoration, the world (in a wide or narrow sense including its inhabitants) adorning, world.  Kosmos is related to the verb kosmeo (G2885) which means “to put in proper order, decorate, adorn, trim (to snuff a wick)”.  The Greek-English Lexicon defines kosmeo as “to put in order so as to appear neat or well organized” and “to cause something to have an attractive appearance through decoration, adorn, decorate”.  Indeed, kosmos is translated as “adornment” in 1 Peter 3:3.  The word kosmos has a variety of nuances, especially when translated as “world” and the context in which kosmos appears must be carefully considered.

Let us consider a few such passages and substitute back in the Greek. 1 Corinthians 11:32 says, “But when we are judged, we are chastened by the Lord, that we may not be condemned with the kosmos.”  Galatians 4:3 says, “Even so we, when we were children, were in bondage under the elements of the kosmos.”  1 John 5:19 says, “We know we are of God and the whole kosmos lies under the sway of the wicked one.”  Reading these passages does not give one a positive sense of the world/kosmos and this is reinforced by 1 John 5:4 where those who are born of God are described as those who “overcome the kosmos.”  Kosmos does not seem like a very good thing at all and, bearing this in mind, I can understand why the parable and explanation are interpreted the way they are.  If the field is the world/kosmos then it is condemned along with the tares and the wheat people are thus plucked from the field and safely gathered into the barn.  I understand the why of the interpretation but I don’t agree with it because kosmos appears in so many more passages.

John 3:16-17: “For God so loved the kosmos that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting (aionios) life.  For God did not send His Son into the kosmos to condemn the kosmos, but that the kosmos through Him might be saved.”  John 4:42: “…we know this this is indeed the Christ, the Savior of the kosmos.”  John 6:33: “For the bread of God is He who comes down from heaven and gives life to the kosmos.”  2 Corinthians 5:19: “…God was in Christ reconciling the kosmos to Himself, not imputing their trespasses to them…” and finally 1 John 2:2: “He Himself is the propitiation for our sins, and not for ours only but also for the whole kosmos.”

There are so many other passages containing kosmos and I don’t have the space to quote them all.  I encourage everyone to get a good reference and look up the passages for yourself.  I have the New Koine Greek Textbook because it lists every instance of a Greek word, regardless of how it has been translated in English.  I find the Strong’s Concordance to be invaluable but it is tied to the King James Version of the Bible so only those passages where kosmos was translated “world” were easily searchable.  I do hope the few passages I have shared reveal to you, as they did to me, that when we return to the parable and its explanation, it is obvious the wheat and the tares are not describing people in the sense that the Wheat represent believers and the Tares unbelievers. The field is the kosmos.  Jesus did not give Himself for wheat and tares: He gave Himself for the field. 

Now, I do accept the wheat and tares represent people in the sense that who and what we allow to influence our minds i.e. planting seeds which grow to fruition, do determine what sort of people we are because, paraphrasing Proverbs 23:7; as we think in our hearts, so are we.  Yet I do believe the wheat and the tares are describing the thoughts of God and the thoughts sown by the devil.  Mark 8:33 records Jesus saying to Peter, “Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.”  The New English Bible renders this as, “‘Away with you, Satan,’ he said; ‘you think as men think, not as God thinks.”  This is just one passage but it shows our minds are capable of hosting thoughts that stem from different sources.

Our thoughts are so important.  It is crucial that we are vigilant and take great care just who we are allowing to sow into the fields of our minds.  However, just because we have had moments where the fruit of our lives have been tares mixed with the wheat does not mean we are condemned to have both continue to grow inside of us until some far off future time when Jesus comes back to earth.  The word Paul uses is aion but his message in Romans 12:2 is the same: we ought not to be conformed to this world but are to be transformed by the renewing of our minds.  Jesus Christ is the consummation of the ages and, because we are in Him, we are being transformed into His image.  We undergo several “harvests” and each one is an opportunity to recognize any tares that might have grown and just who sowed them.

 The fire is already kindled in the earth and we can consign our tares to it and trust our fields will only yield wheat.  Perhaps the occasional tare sneaks in from time to time but that does not change that Jesus is the savior of the world and, “For by one offering He has perfected forever those who are being sanctified” (Hebrews 10:14).  The 10th Chapter of Hebrews goes on to quote Jeremiah 31:33: “This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them.”  This echoes the promise given in Ezekiel 36:24-28.  His Spirit is in us.  The day of a new heart and mind, a healthy field, good ground, is now. 

I do not say there is not an experience of processing.  There is and this transformation into His image is from glory to glory (2 Corinthians 3:18).  The truth remains we are being transformed and His image is clearer every day.  Let us not look at other people as wheat or tares but let us look at them as a precious field for which Jesus shed His blood and has sown the good seeds of His life.  Let us not look at ourselves as those with no other option but to have wheat and tares growing together in the fields of our lives.  Let us not stagnate.  Let us instead, keep our hearts with all diligence and trust His word is true: We are those who are born of God therefore we do not sin but we keep ourselves and the wicked one does not touch us (1 John 5:18).

What a glorious promise!  Believe it!

Amen.

Unless noted otherwise, all Scriptures are quoted from The Holy Bible, New King James Version, Thomas Nelson Publishers, Nashville, Tennessee, 1982

References

World – Kosmos (Greek Word Study) | Precept Austin 

Matthew 13 – Barclay’s Daily Study Bible – Bible Commentaries – StudyLight.org

KINGDOM BIBLE STUDIES: THE FIRSTFRUITS, THE HARVEST, AND THE VINTAGE by J. Preston Eby (godfire.net)

The Comparative Study Bible, The Zondervan Corporation, Grand Rapids, Michigan, 1984

The New Testament in Four Versions, Christianity Today Edition, The Iversen-Ford Associates, New York, New York, 1963

Danker, Frederick William, Walter Bauer’s A Greek-English Lexicon of the New Testament and Early Christian Literature, Third Edition, The University of Chicago Press, Chicago and London, 1957, 2000

Strong, James, LL,D., S.T.D., The New Strong’s Exhaustive Concordance of the Bible, Thomas Nelson Publishers, Nashville, Tennessee, 1990

Alive in the Fire

15 Monday May 2023

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Image by Adina Voicu from Pixabay

Hello and welcome to another post on Renaissance Woman!

This week I am continuing my study of the Parable of the Wheat and the Tares and Jesus’ explanation thereof.  The Parable is found in Matthew Chapter 13 verses 24-30 and the explanation is found in verses 36-43 of the same chapter.  There are two mainstream interpretations of both the parable and the explanation.  Both say the wheat and the tares represent believers and unbelievers, the end of the age is whenever Jesus comes again, the angels who reap the harvest are angelic beings, the believers are gathered into the barn which represents heaven, and the unbelievers are taken away to be burned which represents the eternal torment that awaits in hell.  The only respect in which these two interpretations differ is a belief as to where the wheat people and tare people are located.  One group say the wheat and the tares are the people within the Church.  They sit side by side with each other and it’s impossible to tell them apart until the time comes to reap the harvest.  The second group says the wheat people and tare people are believers and unbelievers in the world.

There is a third interpretation which is not as widely accepted.  I first came across it in an article by J. Preston Eby where he was quoting Dora Van Assen.  As I went looking, I found echoes of it in a few Bible Commentaries (there’s a link to Barclay’s Study Bible below) but there are very few lending this interpretation any weight.  Even so, the more I study this parable and Jesus’ explanation, it is the interpretation I believe is true.  The wheat and tares are not separate groups of people but are rather thoughts planted in our minds.  The good seed is sown by the Son of God and the bad seed sown by the Enemy.  Both grow together and come to fruition in the same field.  I have written in depth on this interpretation in previous studies so won’t repeat myself here but did want to share at least this much so you know where I’m coming from in this week’s post.

I do want to devote a post to the meaning of Jesus’ words “the field is the world” and why this statement is a major reason why I believe the seeds as thoughts rather than people interpretation is correct: I plan to do that next week.  I have already written posts on why I don’t think there is any reason to insist “the end of the age” Jesus speaks of in His interpretation has to be pushed into some far-off future.  I have also written on why there is also no need to think of the “angels” in this passage as heavenly beings when Jesus tells His followers many times to pray for laborers to go into the field and even calls His disciples reapers (See John 4:35-38).  In this week’s post, I want to show why there is no reason to think of the tares being burned in the furnace of fire as a symbol for eternal torment in hell.

For one thing, the Greek word translated as “eternal” or “everlasting”, as in “eternal life” or “everlasting fire” or “everlasting punishment” is aionios.  It is the adjective form of the word aion and doesn’t appear anywhere in this passage.  Aion does and the more accurate translations have the English word “age” as the translation for it: “the harvest is the end of the age (aion)” and “so it will be at the end of this age (aion).  The argument can be made that, because the terms “everlasting fire” do appear in passages like Matthew 18:8 and 25:41, it’s what Jesus meant in His explanation.  I agree: the word aionios is used to describe fire in these two passages.  It does not appear in the parable or the explanation of it. My argument is let us look at all of the many other passages describing “fire” before attempting to determine what Jesus meant in His explanation of the parable.  There are many mentions of “fire” in the New Testament and it is obvious none of these passages mean “fire” to be in any way negative.

John the Baptizer is speaking of Jesus and describes Him as the One who will “baptize you with the Holy Spirit and fire” (Matthew 3:1, Luke 3:16).  Luke’s gospel records Jesus saying, “I came to send fire on the earth, and how I wish it were already kindled!” (Luke 12:49).  This cannot possibly be referencing eternal torment in hell because firstly, it is a fire that burns on the earth; and secondly, it is a fire that Jesus is excited about.  I cannot see the same Jesus who loved each one of us so deeply He chose the cross being thrilled with the idea of certain people burning in Hell for all eternity (see Hebrews 12:2).  No, these passages have to mean something else and I am convinced they are speaking of a fire which none of us is exempt from passing through.

The 9th Chapter of Mark is fascinating as a great deal happens in it.  Jesus is transfigured before Peter, James, and John, He casts out the mute spirit, makes His eye-opening statement about little children, and then speaks of the fire that will not be quenched.  Verse 49 is the last verse in the chapter and it begins with Jesus saying, “For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.”

This same concept is found later in the New Testament.  Paul writes to the Corinthians that, “each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.  If anyone’s work which he has built on it (the foundation of Jesus Christ, see verse 11) endures, he will receive a reward.  If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire” (Verses 13-15).  Revelation 21:8 says, “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.”

“That’s hell” some insist but I don’t see how the lake which burns with fire and brimstone can possibly be hell because both death and hell are cast into it as related in Revelation 20:14.  And, Revelation 21:8 says this lake which burns with fire and brimstone is the second death.  Revelation 2:11 records Jesus saying, “He who has an ear, let him hear what the Spirit says to the churches.  He who overcomes shall not be hurt by the second death.”  There are great promises to the overcomers in these letters to the churches but, even so, they are not spared the second death which is later revealed to be the lake which burns with fire and brimstone.  Rather, they are not hurt by it.

Fire is used to describe God Himself.  Hebrews 12:29 states, “Our God is a consuming fire.”  Jesus’ eyes are described like a flame of fire in Revelation 1:14, 2:18, and 19:12.  Revelation 19:13 says “His name is called the Word of God” and Jeremiah 23:29 records God saying, “Is not My word like fire…”  Malachi 3:3 describes Jesus as the One who “is like a refiner’s fire and like launderers’ soap.  He will sit as a refiner and a purifier of silver.”  When the Holy Spirit was poured out He appeared as tongues of fire (Acts 2:3).  Oftentimes, when the New Testament is speaking of fire, it is speaking of the living fire that is the presence of God in our lives now testing, purifying, and refining each one of us.  His fire burns away the dross and we can say like Job that, “when He has tried me, I will come forth as gold” (Job 23:10).

There will, of course, be those who remain unconvinced.  That’s okay, it’s the Holy Spirit’s job to convince each one of us of the truth.  I do hope that I have shown there are enough passages of scripture that give reason to doubt the mainstream interpretation of this parable and its explanation.  Question whether the meaning you’ve been given is in fact true.  Look up the scriptures that speak of fire for yourself.  Dare to believe this parable is speaking of the Kingdom within us and that which burns is everything in us that is not of Him.  Dare to believe that the Bible we read is telling us the truth.  Believe that God made Jesus “who knew no sin to be sin on our behalf so that in Him we might become the righteousness of God” (2 Corinthians 5:21).  Let us remember that the Chapters and verses were put in by the translators and, if we just read a bit further, we find Paul writing, “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2b).  Let us realize that now is when “as he is so are we in this world” (1 John 4:17).  Let us dare to believe that we don’t have to wait for some far off future date but, even as the fire of His life burns in us now, we are the righteous who will shine forth as the sun in the kingdom of our Father (Matthew 13:43).

Behold, we are the light of the world! (Matthew 5:14). 

Hallelujah!  Hallelujah!  Amen!

Unless noted otherwise, all Scriptures are quoted from The Holy Bible, New King James Version, Thomas Nelson Publishers, Nashville, Tennessee, 1982

References

Matthew 13 – Barclay’s Daily Study Bible – Bible Commentaries – StudyLight.org

KINGDOM BIBLE STUDIES: THE FIRSTFRUITS, THE HARVEST, AND THE VINTAGE by J. Preston Eby (godfire.net)

Strong, James, LL,D., S.T.D., The New Strong’s Exhaustive Concordance of the Bible, Thomas Nelson Publishers, Nashville, Tennessee, 1990