Saturday, March 16, 2024

Jerome on Galatians 4:4-5

St. Jerome, Commentary on Galatians, Fathers of the Church Series, transl. Andrew Cain, (pp. 156-157), at Galatians 4:4-5

4-4-5. But when the fullness of time came, God sent his Son, made of a woman and put under the Law to redeem those under the Law, so that we might receive the full rights of [adopted] sons.

Take note that he did not say “made through a woman”— phrasing opted for by Marcion and other heresies which pretend that the flesh of Christ was imaginary—but “made of a woman,” in order to support the belief that Christ was born of a woman and not through her. As for his calling the holy and blessed mother of the Lord a woman instead of a virgin, this same thing is written both in the Gospel according to Matthew, where she is referred to as the wife of Joseph, and [in the Gospel according to John, where] the Lord himself scolds her as a woman. It was not necessary always to use the term “virgin,” as if being circumspect and cautious, for the word “woman” denotes gender more than it does union with a man, and the Greek γυνή can be translated as either “wife” or “woman.”

Latin from Migne, Patrologia Latinae, Tomus XXVI (of Jerome, vol. 7), col. 572 A-B: 

(Vers. 4) At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub Lege: ut eos qui sub Lege erant, redimeret, ut adoptionem filiorum reciperemus. 

Diligenter attendite quod non dixerit, factum per mulierem, quod Marcion et cæteræ hæreses volunt, quæ putativam Christi carnem simulant: sed ex muliere, ut non per illam, sed ex illa natus esse credatur. Quod autem sanctam et beatam Matrem Domini, mulierem, non Virginem nominavit, hoc idem et in Evangelio κατά Ματθαίον scriptum est: quando uxor appellatur Joseph (Luc. II), et ab ipso Domino quasi mulier increpatur (Joan. II). Non enim necesse erat semper quasi caute et timide Virginem dicere, cum mulier sexum magis significet quam copulam viri: et secundum intelligentiam Græcitatis, γυνή tam uxor, quam mulier valeat interpretari.

Alternative translation:

Diligently pay attention to the fact that he did not say, 'made through a woman,' as Marcion and the other heresies want, which feign the assumed flesh of Christ: but 'from a woman,' so that it is believed not through her, but from her he was born. That he called the holy and blessed Mother of the Lord, a woman, not a Virgin, the same is also written in the Gospel according to Matthew: when she is called the wife of Joseph, and by the Lord himself is almost reproached as a woman. For it was not necessary always to say Virgin as if cautiously and timidly, since woman more signifies sex than the union with a man: and according to the understanding of Greek, γυνή can be interpreted both as wife and as woman.

I've highlighted the place where Jerome acknowledges that Jesus use of woman in John 2 was, to put it gently, not positive. Jerome's focus in his response was not to suggest that "woman" here points to Mary as some new Eve, but rather to focus on the true humanity of Christ and to reject a flawed argument against Mary's virginity on the ground that she is called here, "woman," which presumably was used by the Latins to refer to a female who was married (or at least had engaged in copulation).

Tuesday, March 12, 2024

Will Kinney's Space Argument

Will Kinney sometimes argues that one of the signs that the King James is the perfect word is that a portion of it was read in space by the Apollo 8 astronauts.  In a recent debate he stated:

"... reasons why the King James Bible is God's inerrant book and there are many reasons not just Blind Faith but there are a lot of reasons historical things that God has done with it in history it's the only Bible read from from outer space that'll never happen again they'll go up and read out of the Bible not going to happen not in today's society" 

(source)


I'm sure Will means well, but may be unaware of the fact that during the Apollo 11 mission, the Vatican had the following placed on the Moon:


 And at the same time, Israel had the following placed on the Moon:

(source of the above clips)

In 1996, the Torah was read in Hebrew in Space (link to source with photo).  Likewise, in 2003, Ilan Ramon brought a miniatured version of scriptures with him to space (link to source) during the final mission of the Columbia

It's a terrible, terrible argument that Will offers.  Love the brother, but avoid the argument.

Friday, March 08, 2024

Synagogue as the Model of the Apostolic Church

Synagogue Rule in First Century Palestine

The Greek word, συναγωγή (sunagogi aka synagogue), comes from the idea of gathering.  Although the King James translators aimed to avoid using the cognate word for Christian assemblies, the Greek word is used of Christian assemblies in James 2:2 (For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;).

Furthermore, we see that the early Christians continued to meet in synagogues during the time of the Sauline persecution:

Acts 22:19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:

Acts 26:11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

"Synagogue-Ruler"

The documentation on synagogue leadership during second temple Judaism is more limited than one might like.  There is, however, one role that stands out among others, the ἀρχισυνάγωγος (archisunagogos), usually translated in the KJV as "ruler of the synagogue."  The translation is defensible from the evident etymology from ἄρχων ("archon" or a similar word denoting source or primacy) and συναγωγή (sunagogi aka synagogue).

This "ruler of the synagogue" role is described using the term archisunagogos in five passages (two of which are synoptic):

Mark 5:21-23&35-39 

21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. 22 And, behold, there cometh one of the rulers of the synagogue (ἀρχισυναγώγων), Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: [I pray thee], come and lay thy hands on her, that she may be healed; and she shall live. [24-34 Jesus heals the woman with the issue of blood] 35 While he yet spake, there came from the ruler of the synagogue's (ἀρχισυναγώγου) [house certain] which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue (ἀρχισυναγώγῳ), Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue (ἀρχισυναγώγου), and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

A small but important point is this: the phrase in English is a bit ambiguous as it seems to imply that "the synagogue" (singular) has "rulers" (plural).  Even if that's true, the Greek doesn't imply it.  The Greek is just saying that one of the archisunagogos came to Jesus.  Perhaps a more clear wording would be "one of the synagogue rulers cometh ..." or the like.  

There is no similar issue in the synoptic account in Luke:

Luke 8:40-50 

40 And it came to pass, that, when Jesus was returned, the people [gladly] received him: for they were all waiting for him. 41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue (ἄρχων τῆς συναγωγῆς): and he fell down at Jesus' feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. [43-48 Jesus heals the woman with the issue of blood] 49 While he yet spake, there cometh one from the ruler of the synagogue's (ἀρχισυναγώγου) [house], saying to him, Thy daughter is dead; trouble not the Master. 50 But when Jesus heard [it], he answered him, saying, Fear not: believe only, and she shall be made whole.

Luke also contains another reference, in a very different context, to this synagogue ruler position:

Luke 13:10-17 

10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself]. 12 And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid [his] hands on her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue (ἀρχισυνάγωγος) answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, [Thou] hypocrite, doth not each one of you on the sabbath loose his ox or [his] ass from the stall, and lead [him] away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Notice carefully that this synagogue rulership role was consistent with Jesus teaching there, although this leader seems to have considered it appropriate to correct Jesus' work as a healer.

Acts 13:13-15 

13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue (συναγωγὴν) on the sabbath day, and sat down. 15 And after the reading of the law and the prophets the rulers of the synagogue (ἀρχισυνάγωγοι) sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on.

Notice that in this case there are multiple synagogue-rulers of one synagogue.  The next passage in Acts suggests the same kind of arrangement in another city:

Acts 18:7-17 

7 And he departed thence, and entered into a certain [man's] house, named Justus, [one] that worshipped God, whose house joined hard to the synagogue (συναγωγῇ). 8 And Crispus, the chief ruler of the synagogue (ἀρχισυνάγωγος), believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11 And he continued [there] a year and six months, teaching the word of God among them. 12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13 Saying, This [fellow] persuadeth men to worship God contrary to the law. 14 And when Paul was now about to open [his] mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O [ye] Jews, reason would that I should bear with you: 15 But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such [matters]. 16 And he drave them from the judgment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue (ἀρχισυνάγωγον), and beat [him] before the judgment seat. And Gallio cared for none of those things.

Notice that both Crispus and Sosthenes have the same title, presumably in the same Corinthians synagogue.  This, admittedly, is less clear than Acts 13, but seems to suggest the same arrangement, particularly when read after Acts 13.

"Ruler"

Returning to the account of Jairus, recorded in Mark 5 and Luke 8, Matthew also has an account. In Matthew, however, Jairus is just referred to as a "ruler" (ἄρχων) without the "synagogue" qualification:

Matthew 9:18-24 

18 While he spake these things unto them, behold, there came a certain ruler (ἄρχων), and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and [so did] his disciples. [20-22 Jesus heals the woman with the issue of blood] 23 And when Jesus came into the ruler's (ἄρχοντος) house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

Of course, not all New Testament uses of ἄρχων (archon) are necessarily shorthand for one of the ἀρχισυνάγωγοι (archisunagogoi).  For example, Βεελζεβοὺλ (Beelzeboul aka Beelzebub) is described as being the ἄρχων (archon) of the demons (Matthew 12:24 & Luke 11:15, cf. Matthew 9:34 & Mark 3:22 where he is referenced but not named).  Presumably this is the same ἄρχων (archon) of the world mentioned in John 12:31, 14:30, and 16:11. Likewise, this may be the same ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος (prince of the power of the air) that is mentioned in Ephesians 2:2. There is also reference to the leaders of the heathen, which I discuss below.

Focusing on the references within the Jewish word, there is reference to an ἄρχων (archon) as a judicial figure (Luke 12:58), where it seems to be a synonym for κριτής (kritis meaning judge).  

There are also several other uses of individual Israelites referred to as an ἄρχων (archon): 

Luke 14:1 And it came to pass, as he went into the house of one of the chief (ἀρχόντων) Pharisees to eat bread on the sabbath day, that they watched him.

Luke 18:18 And a certain ruler (ἄρχων) asked him, saying, Good Master, what shall I do to inherit eternal life?

John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler (ἄρχων) of the Jews:

Acts 7:27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler (ἄρχοντα) and a judge (δικαστὴν) over us?

Acts 7:35 This Moses whom they refused, saying, Who made thee a ruler (ἄρχοντα) and a judge (δικαστὴν)? the same did God send to be a ruler (ἄρχοντα) and a deliverer (λυτρωτὴν) by the hand of the angel which appeared to him in the bush.

Acts 23:1-5 

1 And Paul, earnestly beholding the council (συνεδρίῳ), said, Men [and] brethren, I have lived in all good conscience before God until this day. 2 And the high priest (ἀρχιερεὺς) Ananias commanded them that stood by him to smite him on the mouth. 3 Then said Paul unto him, God shall smite thee, [thou] whited wall: for sittest thou (κάθῃ) to judge (κρίνων) me after the law, and commandest me to be smitten contrary to the law? 4 And they that stood by said, Revilest thou God's high priest (ἀρχιερέα)? 5 Then said Paul, I wist not, brethren, that he was the high priest (ἀρχιερεύς): for it is written, Thou shalt not speak evil of the ruler (Ἄρχοντα) of thy people.

The main takeaway from this study is that "ruler" itself was not necessarily a synonym for the ruler of the synagogue, but could broadly encompass any kind of authority figure.  It is interesting that Paul seems to recognize that Ananias is part of the Sanhedrin but did not consider him a "ruler" until he was informed that he was an arch-priest. 

The plural references are likewise somewhat inconsistent:

Luke 23:13 And Pilate, when he had called together the chief priests (ἀρχιερεῖς) and the rulers (ἄρχοντας) and the people (λαὸν),

Luke 23:35 And the people stood beholding. And the rulers (ἄρχοντες) also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

Luke 24:20 And how the chief priests (ἀρχιερεῖς) and our rulers (ἄρχοντες) delivered him to be condemned to death, and have crucified him.

John 7:26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers (ἄρχοντες) know indeed that this is the very Christ?

John 7:48 Have any of the rulers (ἀρχόντων) or of the Pharisees believed on him?

John 12:42 Nevertheless among the chief rulers (ἀρχόντων) also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue (ἀποσυνάγωγοι):

Acts 3:17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers (ἄρχοντες). 

Acts 4:1-8 

1 And as they spake unto the people (λαὸν), the priests (ἱερεῖς), and the captain of the temple (στρατηγὸς τοῦ ἱεροῦ), and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put [them] in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 5 And it came to pass on the morrow, that their rulers (ἄρχοντας), and elders (πρεσβυτέρους), and scribes (γραμματεῖς), 6 And Annas the high priest (ἀρχιερεὺς), and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest (ἀρχιερατικοῦ), were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers (Ἄρχοντες) of the people (λαοῦ), and elders (πρεσβύτεροι) of Israel,

Acts 4:26 The kings (βασιλεῖς) of the earth stood up, and the rulers (ἄρχοντες) were gathered together against the Lord (Κυρίου), and against his Christ (Χριστοῦ).

Acts 13:27 For they that dwell at Jerusalem, and their rulers (ἄρχοντες), because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

One observation comes from John 12:42, where people are identified as rulers but nevertheless are worried about being de-synagogued, a concept discussed further below. This implies that the leadership they exercised was not monarchical but either democratic (through consent of the people) or more likely synodal/presbyterian (as Jesus was popular among the people, but less so among the elite).

Another observation is that in some places there seems to be a line drawn between the archpriests and rulers and a second line between those two groups and the people.  

A further observation is the fact that Peter seems to use "rulers of the people" and "elders" in parallel.  It's hard to be dogmatic about whether he's using them distinctively or a rhetorical piling on.

As promised above, there are some references that are not necessarily to Israelites.  For example, there is a reference to rulers in Acts 14:5, which seems to be contextually ambiguous as to whether it means the specifically Jewish rulers or the rulers of Iconium.  There are some further references to the heathen rulers with the same word (with some additional discussion in the comparison to Christianity section farther below): 

Acts 16:19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers (ἄρχοντας), 

Romans 13:3 For rulers (ἄρχοντες) are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

There is also a case where presumably both Heathen and Israelites were intended:

1 Corinthians 2:6-8 

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes (ἀρχόντων) of this world (αἰῶνος), that come to nought: 7 But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory: 8 Which none of the princes (ἀρχόντων) of this world (αἰῶνος) knew: for had they known [it], they would not have crucified the Lord of glory.

I interpret this as saying that the wisdom of God was hidden from the Great Sanhedrin as well as Herod and Pontius Pilate, perhaps also intending to include Beelzebub among their number.

"De-Synagogued"

The term, ἀποσυνάγωγος (aposunagogos), which means to be expelled from the synagogue, is used thrice in John:

John 9:22 These words spake his parents, because they feared the Jews: for the Jews had agreed (συνετέθειντο) already, that if any man did confess that he was Christ, he should be put out of the synagogue (ἀποσυνάγωγος). 

John 12:42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue (ἀποσυνάγωγοι): 

John 16:2 They shall put you out of the synagogues (ἀποσυναγώγους): yea, the time cometh, that whosoever killeth you will think that he doeth God service.

This expulsion from the synagogue was a negative consequence that even ordinary people like the blind man's parents (in John 9:22) were worried about.  It was something that the rulers themselves feared (John 12:42).  It was serious to the point that it was mentioned in the same breath with martyrdom (John 16:2).  To the focus of this study, though, what is notable is that it seems to have been an exercise of authority by agreement, not monarchy.

"Captain of the Temple" 

Luke (in Luke and Acts) uses the term στρατηγός (strategos), which is a technical term for general or governor.   For example, without "of the temple," the term is used for the colonial leaders of Philippi:

Act 16:19-40 

19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers (ἄρχοντας), 20 And brought them to the magistrates (στρατηγοῖς), saying, These men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates (στρατηγοὶ) rent off their clothes, and commanded to beat [them]. 23 And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely: 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. [25-34 Philippian jailor conversion] 35 And when it was day, the magistrates (στρατηγοὶ) sent the serjeants (ῥαβδούχους), saying, Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates (στρατηγοὶ) have sent to let you go: now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. 38 And the serjeants (ῥαβδοῦχοι) told these words unto the magistrates (στρατηγοῖς): and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought [them] out, and desired [them] to depart out of the city. 40 And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed.

In this context, the strategois (governors/magistrates) seem to be a more specific designation for the archontas (rulers).

In the other three passages, the references are to the captain(s) of the temple:

Luke 22:4&52 And he went his way, and communed with the chief priests (ἀρχιερεῦσιν) and captains (στρατηγοῖς), how he might betray him unto them. ... Then Jesus said unto the chief priests (ἀρχιερεῖς), and captains of the temple (στρατηγοὺς τοῦ ἱεροῦ), and the elders (πρεσβυτέρους), which were come to him, Be ye come out, as against a thief, with swords and staves?

Acts 4:1 And as they spake unto the people, the priests, and the captain of the temple (στρατηγὸς τοῦ ἱεροῦ), and the Sadducees, came upon them,

[Act 5:24-26 KJV] 24 Now when the high priest and the captain of the temple (στρατηγὸς τοῦ ἱεροῦ) and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain (στρατηγὸς) with the officers (ὑπηρέταις), and brought them without violence: for they feared the people, lest they should have been stoned.

From the context, it seems that the "captain of the temple" is essentially a leader of physical security for the temple.  The "officers" seem to represent a subordinate role.    

"Officer"

The word ὑπηρέτης (huperetes), often translated as "officer," is portrayed as being a subordinate official in a variety of passages.  This makes sense from the etymology of "under" and "to row."  

In the majority of the passages, it refers to a subordinate military-type person (the terms "thugs," "henchmen," or "goons" would be too pejorative, while "police officer" would be too formal and limited):

Matthew 5:25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, (ὑπηρέτῃ) and thou be cast into prison.

Matthew 26:58 But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants (ὑπηρετῶν), to see the end.

Mark 14:54&65 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants (ὑπηρετῶν ), and warmed himself at the fire. ... And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants (ὑπηρέται) did strike him with the palms of their hands.

John 7:32&45-46 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers (ὑπηρέτας ) to take him. ... 45 Then came the officers (ὑπηρέται) to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers (ὑπηρέται) answered, Never man spake like this man.

John 18:3, 12, 18, 22, and 36 

3 Judas then, having received a band [of men] and officers (ὑπηρέτας) from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. ... 12 Then the band and the captain and officers (ὑπηρέται) of the Jews took Jesus, and bound him, ... 18 And the servants (δοῦλοι) and officers (ὑπηρέται) stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. ... 22 And when he had thus spoken, one of the officers (ὑπηρετῶν) which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? ... 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants (ὑπηρέται) fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

John 19:6 When the chief priests therefore and officers (ὑπηρέται) saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.

Act 5:22&26 But when the officers (ὑπηρέται) came, and found them not in the prison, they returned, and told, ... Then went the captain with the officers (ὑπηρέταις), and brought them without violence: for they feared the people, lest they should have been stoned.

As you can see from this summary, the "officers" were the one who, when push came to shove, were expected to do the pushing and shoving.  They were of a sufficiently low social class to be associating with the slaves in John 18:18.  Moreover, they were the ones entrusted with moving convicts from the judge to the jail, presumably at the judge's order.

Within the context of the synagogue, however, there was a different connotation or use of the word.  This sense is translated by the KJV translators as "minister," though presumably something like "assistant" might capture the sense well.  This use (unlike the preceding ones) seems to have spilled across into Christianity.

We can see this in five passages, one of which is from the Jewish synagogue:

Luke 1:2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers (ὑπηρέται) of the word;

Luke 4:20 And he closed the book, and he gave [it] again to the minister (ὑπηρέτῃ), and sat down. And the eyes of all them that were in the synagogue were fastened on him.

Acts 13:5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to [their] minister (ὑπηρέτην).

Acts 26:16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister (ὑπηρέτην) and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

1 Corinthians 4:1 Let a man so account of us, as of the ministers (ὑπηρέτας) of Christ, and stewards (οἰκονόμους) of the mysteries of God.

Like the role of deacon (servant), the role of "minister" is akin to that of a steward.  It's not a position of absolutely no authority or importance, in fact in the case of the minister in Luke 4:20, he seems to have been entrusted with the physical care of the Isaiah scroll.

"Scribes"

There are so many references to one or more scribe (γραμματεύς grammateus) in the New Testament, that it would be hard to discuss them all in detail.  The role was one associated with wisdom, erudition, and study.  For example, Paul says:

1 Corinthians 1:20 Where is the wise (σοφός)? where is the scribe (γραμματεύς)? where is the disputer (συζητητὴς) of this world? hath not God made foolish the wisdom of this world?

That, however, is the lone use of the word after Acts 23.  

"Elders"

The role of elder (πρεσβύτερος presbuteros) is referenced numerous times with reference to the Jewish order.  The "tradition of the elders" (Matthew 15:2; Mark 7:3&5) and "For by it the elders obtained a good report" (Hebrews 11:2) seem to be exceptional uses of meaning something like "men of old times."  Likewise, "elder son" in Luke 15:25 just means older son and "old men" in Acts 2:17 is just to distinguish from young men (probably the same is intended by Peter at 1 Peter 5:5 and 1 Timothy 5:1-2).  (I omit the otherwise exceptional usage at John 8:9 as not original.)  

In the Jewish system, the elders are consistently mentioned alongside the archpriests and/or scribes (Matthew 16:21, 21:23, 26:3,47,57,59, 27:1,3,12,&20, 28:11-12, Mark 8:31, 11:27, 14:43&53, 15:1, Luke 9:22, 20:1, 22:52, Acts 4:5,8&23, 6:12, Acts 23:14, 24:1, 25:15). Perhaps the lone exception to this principle is Luke 7:3, where a centurion sends to the "elders of the Jews" a request to heal his dying servant. The elders then asked Jesus to fulfil this request because the centurion loved Israel and had built a synagogue for them. 

In Acts, we see a transition to references to Christian elders, now usually alongside Apostles and always in the plural:

Acts 11:30 Which also they did, and sent it to the elders (πρεσβυτέρους) by the hands of Barnabas and Saul.

Acts 14:23 And when they had ordained them elders (πρεσβυτέρους) in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

Acts 15:2, 4, 6, 22-23 

2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders (πρεσβυτέρους) about this question. ... 4 And when they were come to Jerusalem, they were received of the church, and [of] the apostles and elders,(πρεσβυτέρων) and they declared all things that God had done with them. ... 6 And the apostles and elders (πρεσβύτεροι) came together for to consider of this matter. ... 22 Then pleased it the apostles and elders (πρεσβυτέροις), with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote [letters] by them after this manner; The apostles and elders (πρεσβύτεροι) and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

Acts 16:4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders (πρεσβυτέρων) which were at Jerusalem.

Acts 20:17 And from Miletus he sent to Ephesus, and called the elders (πρεσβυτέρους) of the church.

Acts 21:18 And the [day] following Paul went in with us unto James; and all the elders (πρεσβύτεροι) were present.

This pattern is consistent with Paul's James' and Peter's epistles:

1 Timothy 5:17, 19 Let the elders (πρεσβύτεροι) that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. ... Against an elder (πρεσβυτέρου) receive not an accusation, but before two or three witnesses.

Titus 1:5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders (πρεσβυτέρους) in every city, as I had appointed thee:

James 5:14 Is any sick among you? let him call for the elders (πρεσβυτέρους) of the church; and let them pray over him, anointing him with oil in the name of the Lord:

1 Peter 5:1 The elders (Πρεσβυτέρους) which are among you I exhort, who am also an elder (συμπρεσβύτερος), and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

Notice that the one time Paul refers to an elder in the singular it is in the context of charging him.  Likewise, Peter refers to himself as a co-elder.  John likewise appears to refer to himself either as an elder:

2 John 1:1 The elder (ΠΡΕΣΒΥΤΕΡΟΣ) unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

3 John 1:1 The elder (ΠΡΕΣΒΥΤΕΡΟΣ) unto the wellbeloved Gaius, whom I love in the truth.

Finally, there are the twenty-four elders referred to (usually collectively) at Revelation 4:4,10, 5:5,6,8,11&14, 7:11,13&16, 14:3, and 19:4.


"Chief-Seats"

The New Testament also references the concept of a "chief seat" (πρωτοκαθεδρία) four times (three are synoptic parallel accounts).  All four references are to chief-seats (plural).  All four references are negative.

Matthew 23:1-12 

1 Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses' (Μωϋσέως) seat (καθέδρας): 3 All therefore whatsoever they bid you observe, [that] observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay [them] on men's shoulders; but they [themselves] will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats (πρωτοκαθεδρίας) in the synagogues (συναγωγαῖς), 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi: for one is your Master, [even] Christ; and all ye are brethren. 9 And call no [man] your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, [even] Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

The other synoptic accounts are terser:

Mark 12:38-40 

38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and [love] salutations in the marketplaces, 39 And the chief seats (πρωτοκαθεδρίας) in the synagogues (συναγωγαῖς), and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.

Luke is quite similar:

Luke 20:45-47 

45 Then in the audience of all the people he said unto his disciples, 46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats (πρωτοκαθεδρίας) in the synagogues (συναγωγαῖς), and the chief rooms at feasts; 47 Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

Luke has one further mention of the chief-seats:

Luke 11:42-44 

42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees! for ye love the uppermost seats (πρωτοκαθεδρίαν) in the synagogues (συναγωγαῖς), and greetings in the markets. 44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].


By Contrast, First Century Christianity

Within the Christian community, ἄρχων (archon) is used only of Christ:

Revelation 1:5 And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince (ἄρχων) of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Jesus disparaged Christian leadership from being archon-ic with comments like those found in Matthew 20:24-28.

Matthew 20:24-28

24 And when the ten heard [it], they were moved with indignation against the two brethren. 25 But Jesus called them [unto him], and said, Ye know that the princes (ἄρχοντες) of the Gentiles exercise dominion over (κατακυριεύουσιν) them, and they that are great exercise authority upon (κατεξουσιάζουσιν) them. 26 But it shall not be so among you: but whosoever will be great (μέγας) among you, let him be your minister (διάκονος); 27 And whosoever will be chief (πρῶτος) among you, let him be your servant (δοῦλος): 28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

There is a slightly different wording, with the same general sense, in Mark:

Mark 10:41-45 

41 And when the ten heard [it], they began to be much displeased with James and John. 42 But Jesus called them [to him], and saith unto them, Ye know that they which are accounted (δοκοῦντες) to rule over (ἄρχειν) the Gentiles exercise lordship over (κατακυριεύουσιν) them; and their great ones (μεγάλοι) exercise authority upon (κατεξουσιάζουσιν) them. 43 But so shall it not be among you: but whosoever will be great (μέγας) among you, shall be your minister (διάκονος): 44 And whosoever of you will be the chiefest (πρῶτος), shall be servant (δοῦλος) of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Peter himself reiterates the Lord's point in describing the presbyters who "bishop" the flock of God:

1 Peter 5:1-4 

1 The elders (Πρεσβυτέρους) which are among you I exhort, who am also an elder (συμπρεσβύτερος), and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2 Feed the flock of God which is among you, taking the oversight [thereof] (ἐπισκοποῦντες), not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3 Neither as being lords over (κατακυριεύοντες) [God's] heritage, but being ensamples to the flock. 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

Likewise, Paul only uses ἄρχω (archo) to refer to Christ's rule:

Romans 15:12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over (ἄρχειν)  the Gentiles; in him shall the Gentiles trust.

Instead, Peter and Paul use terms like "minister" (see above) and "steward" (οἰκονόμος oikonomos).  The primary authoritative title after Apostle in the New Testament is "elder," which is used interchangeably with bishop (see my previous post). 

Thursday, March 07, 2024

The 1881/94 Scrivener Textus Receptus is not the King James in Greek

While Scrivener was aiming to provide the Greek upon which the KJV was based, he did not always do so accurately.  The most frequently cited example is Ephesians 6:24 where Scrivener omits the terminal Amen, presumably because the 1611 KJV omitted this word, although the Oxford/Blaney 1769 edition and the so-called Pure Cambridge Edition (1909) both include it.  On this point Scrivener's TR agrees with the NA28 and the 1611 against contemporary KJVs.   

There are other places where it is unclear whether the King James translators may have followed a different text.  The reason for this lack of clarity is that the King James is not a woodenly literal translation and because the process of translation is sometimes ambiguous.  

Revelation 15:4 provides two examples: (1) contemporary King James editions have "thou" and "art" in italics and (2) the English word, "holy," could refer to at least two different Greek words.  Scrivener provides no Greek work for "thou art" and provides only one of the at least two different Greek words for "holy."  On this point, Scrivener seems to have assumed that the KJ translators followed Beza's printed text.

The Complutensian polyglot was, however, also available to the KJ translators.  The CP inserts εἶ (thou art) and has a different (from Scrivener's choice) Greek synonym for holy.  

In the second case, it's unclear whether the King James translators would have even cared about this variant.  However, if one assumes that in the case of "thou art," they followed the CP, then it might make sense to assume that they secretly had in mind the CP synonym for holy rather than the Bezaean synonym for holy.

Ultimately, this attempt to perfectly divine the precise Greek behind the King James Version is an impossible task.  Scrivener did a good but imperfect job of it.  On the other hand, the KJ translators were not given the task of producing a Greek text, and - as far as we know - they did not do so.  Because of Archbishop Bancroft's rules for the translators, we cannot know which spelling of place/person names was "right" in the minds of the KJ translators because they were told to stick with traditional spellings.

Because the KJ translators did not woodenly follow Greek word order, we cannot read their minds to see if they thought the original Greek order was one way or another.

Because Greek article usage is significantly different from English article usage, we cannot always be sure about which articles the KJ translators read in the Greek.

Because the KJ translators sometimes translated with a dynamic equivalence instead of a formal equivalence, we cannot always determine which of several variants they were following.

This is not an exhaustive list of issues.

Tuesday, March 05, 2024

Standing for Truth Debates - Index Page

Upcoming (updated March 5, 2024):

[proposed - date not set] Debate | Dan Chapa vs. TurretinFan | Free Will and God's Foreknowledge

2024/04/08: Immaculate Conception Debate TurretinFan and CJ Cox vs. William Albrecht and Elijah Yassi

2024/03/11:   Bible Translation Debate | King James Only? || Will Kinney vs. TurretinFan

2024/03/08: DEBATE Was the Apostolic Church Monoepiscopal? TurretinFan vs. Craig Truglia


Completed 2024:

2024/03/02: Soteriology Double Header Night (DEBATE TWO) | 1 John - TurretinFan vs. Charles Jennings

2024/02/19: The Great 2 Peter 2:1 Debate | Pastor Anthony Aquino vs. TurretinFan

2024/01/06: DEBATE | Is Limited Atonement Biblical? - TurretinFan vs. Joshua Pettit


Completed 2023:

2023/12/09: DEBATE | What is the Relationship Between Faith and Works? || Chris Morrison vs. TurretinFan

2023/11/04: The Great Faith Alone Debate | TurretinFan vs. Seraphim Hamilton

2023/10/28: Debate on Original Sin: Romans 5 - TurretinFan vs. Layman Bible Lounge

2023/08/25: 2V2 DEBATE | The Assumption of Mary || William Albrecht & Sam Shamoun VS. TurretinFan & Dan Chapa

2023/07/31: DEBATE | Does Regeneration Precede Faith? || TurretinFan vs. Kevin's Biblical Discussions

2023/05/12: DEBATE | The Veneration of Religious Icons - TurretinFan vs. Craig Truglia

2023/05/20: Soteriology Showdown | 2V2 DEBATE - TurretinFan & Dan Chapa Vs. Charles Jennings & Eli Haitov

2023/04/11: King James Error Debate | Is "Easter" the Wrong Translation? || TurretinFan vs. Nick Sayers

2023/03/10: King James Error Debate | Is "Unicorn" the Wrong Translation? || Nick Sayers vs. TurretinFan

2023/02/08: CALVINISM DEBATE | Is Limited Atonement Biblical? - TurretinFan vs. Pastor Anthony Aquino

2023/02/06: Soteriology Debate | Free Grace Theology vs. Lordship Salvation - Eli Haitov vs. TurretinFan

2023/01/02: King James Only Debate | Is the KJB Free From All Errors? - Nick Sayers vs. TurretinFan


Completed 2022:

2022/12/19: Limited Atonement Debate | What is the True Meaning of 1 Timothy 4:10? - TurretinFan vs. Dan Chapa

2022/12/10: Salvation Debate | Do all Christians Persevere/Endure? - TurretinFan vs. Charles Jennings

2022/10/29: Does John 6 Teach the Calvinist Doctrine of Effectual Calling? - TurretinFan vs. Kelly Powers

2022/09/27: The Hell debate | Does Scripture Teach Eternal Conscious Torment? - TurretinFan vs. Praise IAM

2022/08/31: DEBATE | Annihilation vs Eternal Torment - C. Jay Cox vs. TurretinFan

2022/07/06: DEBATE | The King James Only Controversy || Will Kinney vs TurretinFan

2022/06/11: Soteriology Debate | Do All Christians Persevere to the End? || Francis Turretin vs. Joshua Gibbs



My Friend Dan's Episodes on the same channel:

2023/12/04: DEBATE | Is Only Initial Justification Required to be Saved? - Praise I AM vs. Dan Chapa

2023/08/25: 2V2 DEBATE | The Assumption of Mary || William Albrecht & Sam Shamoun VS. TurretinFan & Dan Chapa

2023/07/10: DISCUSSION | Limited Atonement - Matt Slick vs. Dan Chapa

2023/05/20: Soteriology Showdown | 2V2 DEBATE - TurretinFan & Dan Chapa Vs. Charles Jennings & Eli Haitov

2023/04/27: DEBATE | Is Total Depravity Biblical? - Dan Chapa vs. Warren McGrew

2023/03/22: Soteriology Debate | What is the best exegesis of James 2? || Dan Chapa vs. Eli Haitov

2023/02/25: DEBATE | Warning Passages of Hebrews - Charles Jennings (Free Grace) vs. Dan Chapa (Lordship)

2022/12/19: Limited Atonement Debate | What is the True Meaning of 1 Timothy 4:10? - TurretinFan vs. Dan Chapa


Sunday, March 03, 2024

Bishops in the Bible

While it may not sound much like it, the English word "bishop" comes from Late Latin episcopus, from Greek episkopos, presumably via the Old Saxon biscop rather than via the French évêque, both of which ultimately trace back to the same Greek root. (source)

In the New Testament, we see "ἐπισκοπή" (episkope), which is translated as the office of bishop (or bishopric), but is also translated as "visitation" in the sense of an inspection (Luke 19:44 and 1 Peter 2:12).  This word is related to the middle voice verb, ἐπισκέπτομαι (episkeptomai), which means to visit (often with the connotation of doing so to provide relief).  Thus, when Jesus says "I was sick, and ye visited me," this verb is used (Matthew 25:36) and James uses the same verb to describe pure religion as being "to visit the fatherless and widows" (James 1:27).  The verb seems to be derived from ἐπί (epi - meaning "upon") and σκοπός (skopos - "look/observe/watch").  There is a similar construction of "oversee" in English.  Peter also uses the related verb ἐπισκοπέω (episkopeo) to describe a similar action (1 Peter 5:2)

The noun, ἐπίσκοπος (episkopos), is used both of Jesus himself (1 Peter 2:25) and of the human leaders of the churches in the New Testament.  In the following, we consider all the relevant uses in the New Testament of each of these three words.  I will use "bishop," even though that has come to have a "high church" connotation in the 21st century.

Acts 20:17-31

17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20 [And] how I kept back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I [am] pure from the blood of all [men]. 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

The word translated "overseers" is our noun (ἐπισκόπους).  It appears just once in this passage, but provides us with several observations.

First we see that already in Acts 20, Ephesus had multiple bishops, as ἐπισκόπους is plural.  Thus, a polyepiscopal model is present already in Ephesus.

Second, these bishops are described in term of having a shepherding role, as they are portrayed in a shepherd-sheep metaphor with respect to the other members of the church.    

Third, Luke uses bishops interchangeably with presbyters (πρεσβυτέρους) translated as "elders" here.  Notice as well that "of the church (ἐκκλησίας)" in verse 17 is singular.  

Fourth, while the shepherd metaphor and the word itself suggests a service role, the abuse of men referred to as "wolves," suggests a teaching role ("to draw away disciples (μαθητὰς) after them"). Disciples are typically associated with a teacher (διδάσκαλος).    


Philippians 1:1&4:22 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: ...  All the saints salute you, chiefly they that are of Caesar's household.

Paul's letter to the Philippians provides a few other details to flesh out our understanding of bishops.  There may be some ambiguity as to whether Paul and Timothy mean that they themselves are with bishops and deacons or whether those at Philippi have bishops and deacons with them.  I think the latter is intended.  

First, this passage suggests that Philippi (or Rome if the former view is taken) has more than one bishop.

Second, this passage suggests that bishops and deacons are distinct roles in the church, with "saints" being the general designation for the church members.

1 Timothy 3:1-7

1 This [is] a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4 One that ruleth well his own house, having his children in subjection with all gravity; 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

This passage includes both the "office of a bishop" (ἐπισκοπῆς) and the word "bishop" itself (ἐπίσκοπον).  The passage lays out the requirements of a bishop.  These requirements include an aptitude for teaching (διδακτικόν) as well as for hospitality (φιλόξενον).  They also include the need to rule (προστῆναι) well domestically so he will be prepared to care (ἐπιμελήσεται) for God's church.  The verb for taking care of the church here is the same verb used of the good Samaritan in Luke 10:34 and the host he pays in the following verse.  Likewise, this discussion of the qualifications of a bishop are immediately followed (1 Timothy 3:8-13) by a discussion of the qualifications of a deacon.

Notice that the qualifications, as written, seem to assume (or perhaps even require) that bishops will be married men with experience raising children.

Titus 1:5-9 

5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: 6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Once again, "bishop" is used interchangeably with presbyter, and once again every city (singular) has elders (plural).  The qualifications are similar to those from 1 Timothy including a proclivity for hospitality and assumed experience as husband and father.

1 Peter 2:25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

While this reference by Peter is to Christ as the Shepherd and Bishop, it nevertheless reinforces the idea that the role of Bishop is one that is pastoral.

1 Peter 5:1-4 
1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2 Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3 Neither as being lords over [God's] heritage, but being ensamples to the flock. 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

This final example uses a verb (ἐπισκοποῦντες) to describe an action of the presbyters. Peter acknowledges the leadership role of elders, but exhorts the elders to lead by moral example and keeping in mind that they are under the chief shepherd, namely Christ.

Monday, February 19, 2024

The Master who Bought Them in 2 Peter 2:1

The Apostle Peter, writing 2 Peter 2:1, used the interesting phrase, "the Master who bought them," to refer to false teachers.  Translated in the KJV by, "the Lord that bought them," this verse has occasionally been brought out as a proof text against the Biblical doctrine of Limited atonement.

The Greek word, ἀγοράζω (agorazo), finds its entry in Strong's Concordance as G59.  The word refers to buying in the sense of a commercial transaction.  It's plainly derived from ἀγορά (agora), which means market.

Most of the New Testament uses are simply the plain commercial sense of buying something, such as food.  There are also some uses in which the buying is part of a parable.  In these cases, the usual sense of the Greek word is the literal meaning, though perhaps more is intended by the parable itself.  Likewise, nearly all the Old Testament Septuagint uses are in the sense of  plain commercial transaction, such as Joseph's buying (and selling) of corn/food. 

1. Two Illuminating Background Uses

One of the most interesting uses of agorazo is found in Isaiah 55:1 where there is an example of "buying" without money:

  • Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

This is an unusual or exceptional use of the term, because normally buying is conveying possession of something from the seller to the buyer in exchange for the purchase price.  However, in this case, there is no price, and yet it is still oddly described as buying.

The other interesting use of agorazo is found in Paul's first epistle to the Corinthians:

  • 1 Corinthians 7:30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, G59 as though they possessed not;

What's particularly interesting about Paul's usage is that through pairs of opposites, Paul is giving us a little further insight into the meaning of the word.  Specifically, Paul writes:

καὶ οἱ κλαίοντες (and who are weeping)

    ὡς μὴ κλαίοντες (as not weeping)

καὶ οἱ χαίροντες (and who are rejoicing)

    ὡς μὴ χαίροντες (as not rejoicing)

καὶ οἱ ἀγοράζοντες (and who are buying)

    ὡς μὴ κατέχοντες (as not possessing)

From Isaiah 55:1 and 1 Corinthians 7:30, it can be seen that the central feature of the verb agorazo is the transfer of possession.  In Isaiah 55, even without a price, it is still "buying."  How so? Because there is still a transfer of possession.  In 1 Corinthians 7:30 the negation of possession (of the thing being bought) is a negation of the buying.  Thus, while both the transfer of payment to the seller and transfer of possession of the purchased thing are components of the commercial transaction, it is the absence of transfer of possession that prevents something from being considered "bought."

In modern-day English, we can sometimes be a bit flexible in our usage, such that we speak of "buying," when we merely mean "paying."  I was unable to find any uses in this more flexible English sense in New Testament or Septuagint Greek (nor did such a meaning show up in the example of the Lexicons).

Thus, it is best to understand agorazo as being a word that is more specific than "obtain" in that it also expresses the way in which the thing "agorazo'ed" was obtained.

2. Redemption in Revelation Uses

In Revelation, there are three uses (in two passages) that appear to be soteriological and are translated with "redemption" language in the KJV. 

  • Revelation 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed G59 us to God by thy blood out of every kindred, and tongue, and people, and nation;
  • Revelation 14:3-4 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed G59 from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed G59 from among men, being the firstfruits unto God and to the Lamb.

In this context, the buying is of people (the purchased item) by Jesus (the purchaser) by his blood (the price).  There is no seller in the discussion.  The purchasing is exclusivistic: "out of every kindred, and tongue, and people, and nation" and "from the earth" and "from among men."  There is every indication that these people are presently possessed by the purchaser.

3. Buying in Paul

Paul uses agorazo twice more (in addition to the illuminating usage above).  In both cases, the purchased items are people.

  • 1 Corinthians 6:20 For ye are bought G59 with a price: therefore glorify God in your body, and in your spirit, which are God's.
  • 1 Corinthians 7:23 Ye are bought G59 with a price; be not ye the servants of men.

It's worthwhile considering each in context.

1 Corinthians 6:18-20

Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

In this case, Paul's argument is that fornication is a sin against one's own body, and that this body is the temple of the Holy Ghost.  It's no longer our own.  Why? Because we have been bought by God.  The argument made by Paul here depends on the possession having transferred.  Indeed Paul is explicit: your body and your spirit are "God's" (τοῦ Θεοῦ).

1 Corinthians 6:20 is the last verse of the chapter.  The next usage comes shortly after in the next chapter, on a slightly different issue:

1 Corinthians 7:20-24

Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called, therein abide with God.

In this passage that is so controversial these days, Paul reminds people that the ownership that matters for believers is being the Lord's (κυρίου) or Christ's (Χριστοῦ).  This is linked by Paul to the time of calling.  Thus, the possession of these people is already conveyed to Christ our Lord.  The price is not explained here, though a price is mentioned.

4. Agorazo in 2 Peter 2:1

This bring us to what is arguably the most surprising and unusual usage of the word in the New Testament.

2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought G59 them, and bring upon themselves swift destruction.

4A. Bought (Aorist Active Participle) in the Past

The main take-away from the above discussion is that whatever "bought" them here refers to, it is a transfer of possession.  In this case, the transfer of possession is described as a completed past action.  The specific form, ἀγοράσαντα (agorasanta), is an aorist active participle, similar to the past participle "bought" in English.  Given that agorazo is a result verb, we could convey this connotation of the verb by translating it as "obtained for a price."

The people obtained here are the ψευδοδιδάσκαλοι (pseudodidaskaloi), "false teachers."  But who obtained these people?  

4B. Obtained by the Lord or Someone Else?

4B-1. Despotes Semantic Range

The KJV capitalizes "Lord," but of course the original Greek did not make any capitalization distinctions, and δεσπότης (despotes) is not the usual word translated as "Lord" in the New Testament.  

Peter uses despostes to refer to masters (i.e. slave owners) 

  • 1 Peter 2:18 Servants, be subject to your masters (τοῖς δεσπόταις) with all fear; not only to the good and gentle, but also to the froward.

This same sense is also used by Paul:

  • 1 Timothy 6:1-2 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
  • Titus 2:9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

Similarly, the Septuagint uses the word this way in Proverbs 17:2, 22:7, and 30:10. 

However, while it is less frequent than κύριος (kyrios), despotes is sometimes use of the Lord. This is sometimes in a more or less explicit Master/Slave metaphor:

  • Luke 2:29 Lord, now lettest thou thy servant depart in peace, according to thy word: 
  • Acts 4:24-25 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
  • 2Ti 2:21&24 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. ... And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,  
  • Jude 1-4 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: Mercy unto you, and peace, and love, be multiplied. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
  • Revelation 6:10-11 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.

There is also similar usage in Septuagint Joshua 5:14.  The term is sometimes used of the Lord without any other contextual clue of the Master/Servant relation between the Lord and the person, such as Septuagint Genesis 15:2&8 or Isaiah 1:24 (there are other examples as well).

An interesting use is Septuagint Proverbs 36:25 (partly corresponding to Masoretic Proverbs 29:25) in which the seventy provide a parallel between kyrios and despotes, which suggests a semantic similarity between the words: 

  • φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑπεσκελίσθησαν (Fearing and being ashamed, they were tripped up by men,)
    • ὁ δὲ πεποιθὼς ἐπὶ κύριον εὐφρανθήσεται (but the one having trusted in the Lord will be made joyful)
  • ἀσέβεια ἀνδρὶ δίδωσιν σφάλμα (ungodliness gives a man stumbling,)
    • ὃς δὲ πέποιθεν ἐπὶ τῷ δεσπότῃ σωθήσεται (but he who has trusted in the Master will be saved)

Thus, it would be a mistake to say that this word despotes cannot refer to God, simply because it is not kyrios.

4B-1. Despotes Applicability to the "Bought" Metaphor

In the first century, human beings were bought into (and out of) slavery.  While we may be disturbed by this practice, as noted above the Holy Spirit and the Septuagint translators were comfortable with portraying God as our Master and us as his Servants.

Within this metaphor, it makes sense for the Despostes to be the purchaser of his servants.  Indeed, the text explicitly says τὸν ἀγοράσαντα αὐτοὺς δεσπότην (ton agorasanta autous despoten) "the (bought them) master".  So, there is not doubt that the master (despostes) is the one who obtained them.

4B-2. Despotes in Jude

There is a lot of similarity between Jude and 2 Peter 2.  In fact, the similarity has led to an enormous amount of speculation about which was written first and whether one draws from another, or whether both draw from some previously circulating tract against false teachers.

In this case, Jude 1-4 states:

Jude 1-4 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: Mercy unto you, and peace, and love, be multiplied. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

The first question is whether Jude 4 and 2 Peter 2:1 are talking about the same people (i.e. are Peter's "false teachers" the same as Jude's "ungodly" men?) or two different groups.  The second question is whether these two verses are talking about denying the same master or a different master (i.e. is Peter referring to the same despostes as Jude?).  The third question is whether they are denying in the same sense (i.e. there can be different senses and ways of denying a master).

The easiest aspect of this to resolve is that Jude is referring to Jesus Christ as the despostes.  This is clear from Jude calling himself "servant" of his physical brother Jesus, as well as from the Granville-Sharpe construction units "Despostes God" with "Kyrios Jesus Christ," as referring to the same person.

The similarities between 2 Peter 2:1 and Jude 4 are these:

2 Peter 2:1 Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν

Jude 4 παρεισέδυσαν γάρ τινες ἄνθρωποι οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα ἀσεβεῖς τὴν τοῦ θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην Θεόν, καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι

In other words, the two same Greek words are "denying the master."  In itself that's a slender straw on which to hang the idea that these are talking about the same group. Moreover, there are other reasons to distinguish the groups:

  1. 2 Peter speaks of future false teachers, and the ungodly men of Jude have already crept in unawares.
  2. Jude's men are murmurers and complainers who have men's persons in admiration because of advantage, which seem to describe underlings.  By contrast, Peter's false teachers seem to have a leadership position.

Of course, we cannot rule out that Jude and Peter are writing about the same group at different stages of the process.  Moreover, there are similarities.

  1. Most significant to our discussion they both deny a despostes.
  2. They both are on the sly ("privily shall bring in ..." and "crept in unawares")
  3. They both speak "great swelling" words.
  4. They are both lascivious.

If we understand Jude to be speaking of the same group and in the same way as Peter, the answer is that the people were bought by the Lord Jesus Christ.  However, even if Jude and Peter are talking about different groups, that does not automatically tell us that Master in question is not Jesus in 2 Peter 2:1.

4B-3. Despotes / Douli in 2 Peter 2

We have seen that Master (despotes) is often connected with a Master/Servant metaphor (or even a literal master/servant relationship), and Master/Servant relationship is the most natural explanation for ἀγοράσαντα (agoransanta) "bought" in the context.

Whose servants are the false teachers?  It is easy to interpret them as servants of Christ, at least outwardly, as they are false teachers who are secretly introducing error "among you" as the false prophets did "among the people."  Moreover, as mentioned above, sometimes Christ is called Master and the Master/Servant metaphor is applied to him.  So, one option is that these men are servants of Christ.  

On the other hand, the text is explicit:

2 Peter 2:19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

These false teachers are the servants (δοῦλοι douloi) of corruption (φθορᾶς phthoras).  Peter had earlier in this same chapter connected these false teachers to this corruption:

2 Peter 2:12 But these, as natural brute beasts, made to be taken and destroyed (φθοράν phthoran), speak evil of the things that they understand not; and shall utterly perish in their own corruption (φθορᾷ phthora); 

Moreover, this state of corruption is what believers are promised that they will escape:

2 Peter 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption (φθορᾶς phthoras) that is in the world through lust.

Notice that this corruption is something from which we who trust in Christ escape (ἀποφυγόντες  apophugontes "having escaped"). 

Paul, in his epistle to the Romans, which Peter elsewhere in this letter alludes to (cf. 2 Peter 3:15-16 and Romans 2:4) speaks of the same concept of the bondage of corruption:

Romans 8:21 Because the creature itself also shall be delivered from the bondage of corruption (τῆς δουλείας τῆς φθορᾶς tis douleias tis phthoras) into the glorious liberty of the children of God.

Moreover, the gospel tells us that no one can serve two masters:

  • Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
  • Luke 16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

So, it seems inconsistent to say that these men are the servants of Christ or that he is their Lord who bought them.

5. Alternative Explanations

Given the above, what are the remaining explanations:

5A. The Master who bought them is Sin/Corruption/Satan

If this is the case, the biggest challenge is that the price element of buying has no clear correspondence, although the text does mention "the wages of unrighteousness" (2 Peter 2:15).  The usual way that people are said to be taken by sin is by a snare or the like, which the wages would seem to work as in this instance.  Nevertheless, the master/slave relationship is there in Scripture, and is not only found in 2 Peter (as mentioned above) but also in Romans, which Peter was familiar with:

Romans 6:15-19

What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Granted there is no "price" that sin pays.  Nevertheless, if the key aspect of buying is the transfer of possession, then that is certainly present.

Under this explanation, "denying the master that bought them," fits well with the preceding and following context in which these false teachers are pretending to be part of us.

  • "there shall be false teachers among you, who privily shall bring in damnable heresies" (vs. 1)
  • "many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of" (vs. 2)
  • "Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;" (vs. 13)
  • "they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error." (vs. 18)

You may recall that Peter denied being a disciple of Christ.  In an opposite way, these people affirm being disciples of Christ, while they are actually servants of corruption.  This is one relative strength of this position, because these people are repeatedly described as deceptive and what 

5B. Peter refers to Christ as their Master, although He is not

The biggest challenge to this view is that while Peter attaches "pseudo" to their status as teachers, he does not similarly add an explicit disqualification to their being bought by Christ.  In other words, the question is whether Peter can reasonably describe these false teachers in terms of their profession (as distinct from the reality), and expect the reader to understand this from the context of them being "among you" and being false teachers, with reference to their "feigned words" (vs. 3) and "their own deceivings" (vs. 13) who are "beguiling unstable souls" (vs. 14).  These same folks also "speak great swelling [words] of vanity" (vs. 18) and deliver the opposite of what they promise (vs. 19).

There are at least two sub-divisions of this option:

5B-1. Peter refers to them Ironically/Charitably According to their Profession

In other words, Peter means that they say that the Lord bought them, yet they deny him.  After all, if they are denying being the servants of sin, the denial is straightforward.  However, if they deny as Peter did, how can they be among us, etc.?

The solution here may be that the denial is not so much verbal as ethical.  Peter's triple denial is an example of a verbal denial.  The denial of touching Jesus by the woman with an issue of blood was a verbal denial.  John the Baptist's denial of being the Christ was a truthful verbal denial. Likewise the denial of Jesus as the Christ described in 1 John 2:22 is a verbal denial.

Nevertheless, ethical denial is also possible. For example:

1 Timothy 5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

2 Timothy 3:5 Having a form of godliness, but denying the power thereof: from such turn away.

Titus 1:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

This kind of denial, particularly that of 2 Timothy 3:5 is particular applicable here.  Recall that passage:

2 Timothy 3:1-9

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

Notice that these men identified by Paul have some similarities with those described by Peter, including the characteristic of being covetous and of deceiving people, and leading them into fornication, and the comparison of them to the opponents of Moses.  Especially notice how Paul speaks of a future situation as does Peter.

These have a "form of godliness," but Paul does not have to say "pseudo-godliness" for to understand that their form of godliness is not true godliness.

Likewise, although the "way of truth" is evil spoken of because of the false teachers, Peter does not have to explicitly state that the way of these false teachers is not actually the way of truth, but is instead a distortion of it.

In each of these cases Peter and Paul are speaking as to the profession of the people, not as to whether their profession is true.

5B-2. Peter speaks of them only as to their previous moral reformation

At the end of the chapter, Peter provides a warning regarding these false teachers:

2 Peter 2:18-22

For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Notice that the biographic arc of these people is that they had been in the pollutions of the world, they had escaped them, and then become entangled again. Peter says that for such people, they are worse for having been temporarily reformed.  

Considering that Peter says that their last state is worse than their initial state, this seems to rule out any kind of a "Free Grace Theology" style conversion followed by a relapse.  It also seems to rule out a temporary backsliding of an elect person for the same reason.

They had an ephemeral knowledge of the Lord and Saviour Jesus Christ, but they were not saved by Him.  In this way, there may even be some parallel to the discussion of Jude, which describes the people of Israel thus:

Jude 5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

There was a kind of ephemeral salvation from Egypt, followed by destruction in the wilderness, of the entire generation from 20 years old and up, except for Joshua and Caleb.  

While the Septuagint may not speak of Christ as having "purchased" the people from Egypt using this identical Greek word, he is described as having brought them out of Egypt, and there is a kind of redemption associated with that.  

Moreover, the KJV has:

  • Exodus 15:16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.
  • Psalm 74:2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

This purchase of the people of Israel, particularly in light of Jude's reference to the salvation from Egypt and Peter's reference to the people who were entangled by Balaam in the wilderness, provides a model from a kind of purchase or salvation that is not unto eternal life.

6. Additional "Purchased" Thoughts

An additional buying word that is connected with Christ and his people is the word περιποιέω ("peripoieo").  This can mean something like to "get for oneself" or to "reserve for oneself" or the like.

  • Acts 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased (περιεποιήσατο periepoiesato to "to make to remain for oneself") with his own blood.
  • Ephesians 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession (τῆς περιποιήσεως is peripoieseos), unto the praise of his glory.

This concept of being purchased is nearly balanced in its relevance to the preceding discussion.  On the one hand, the church is uniquely said to be purchased with Christ's blood.  Thus, anyone who is a member of the church can be characterized as being purchased with his blood in the sense of being obtained for Christ himself or reserved for Christ himself.  That strong sense is what is in mind in Ephesians.  On the other hand, there are those in the church that do not belong there, because they are not "of us" as described in 1 John.  Thus, the visible church is a mixed multitude, and people who are in the church may be described using the language appropriate to the church, when speaking as to the outward appearance or their profession

Perhaps, then, the false teachers can be described as "bought" or "purchased" in that they are part of  the visible church. 

7. The "Kai" Connection

The phrase "denying the Master that bought them" is introduced with the copulative kai.  This word is translated as "even" in many translations, and that sense makes sense.  Thus, whatever explanation we give for "denying the Master that bought them," it should be linked with what comes before namely "who privily shall bring in damnable heresies."

This works well if they are concealing their allegiance to corruption, although it also works well if they are denying the Lord as master by serving corruption.

 

Appendix 

Plain NT uses:  

  • Matthew 14:15  And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy G59 themselves victuals.
  • Matthew 21:12 And Jesus went into the temple of God, and cast out all them that sold and bought G59 in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
  • Matthew 27:7 And they took counsel, and bought G59 with them the potter's field, to bury strangers in.
  • Mark 6:36 Send them away, that they may go into the country round about, and into the villages, and buy G59 themselves bread: for they have nothing to eat.
  • Mark 6:37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy G59 two hundred pennyworth of bread, and give them to eat?
  • Mark 11:15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought G59 in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;
  • Mark 15:46 And he bought G59 fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
  • Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought G59 sweet spices, that they might come and anoint him.
  • Luke 9:13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy G59 meat for all this people.
  • Luke 17:28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, G59 they sold, they planted, they builded;
  • Luke 19:45 And he went into the temple, and began to cast out them that sold therein, and them that bought; G59
  • Luke 22:36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy G59 one.
  • John 4:8 (For his disciples were gone away unto the city to buy G59 meat.)
  • John 6:5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy G59 bread, that these may eat?
  • Jhn 13:29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy G59 those things that we have need of against the feast; or, that he should give something to the poor.
Plain NT uses within parables:

  • Matthew 13:44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth G59 that field.
  • Matthew 13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought G59 it.
  • Matthew 25:9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy G59 for yourselves.
  • Matthew 25:10 And while they went to buy, G59 the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
  • Luke 14:18 And they all with one consent began to make excuse. The first said unto him, I have bought G59 a piece of ground, and I must needs go and see it: I pray thee have me excused.
  • Luke 14:19 And another said, I have bought G59 five yoke of oxen, and I go to prove them: I pray thee have me excused.

Septuagint uses surrounding Joseph and the market for corn/food during his time under the Pharoah:

  • Genesis 41:57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.
  • Genesis 42:5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.
  • Genesis 42:7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.
  • Genesis 43:4 If thou wilt send our brother with us, we will go down and buy thee food:
  • Genesis 43:22 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.
  • Genesis 44:25 And our father said, Go again, and buy us a little food.
  • Genesis 47:14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.

Various references to other commercial purchases in the Septuagint:

  • Deuteronomy 2:6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.
  • 1 Chronicles 21:24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost.
  • 2 Chronicles 1:16 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price.
  • 2 Chronicles 34:11 Even to the artificers and builders gave they it, to buy hewn stone, and timber for couplings, and to floor the houses which the kings of Judah had destroyed.
  • Nehemiah 10:31 And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.
  • Isaiah 24:2 And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.
  • Jeremiah 37:12 Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people. (Septuagint has "to buy from there [land] in the midst of the people.")
Revelation uses in (at least in the literal sense) an ordinary sense:

  • Revelation 3:18 I counsel thee to buy G59 of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
  • Revelation 18:11 And the merchants of the earth shall weep and mourn over her; for no man buyeth G59 their merchandise any more:
  • Revelation 13:17 And that no man might buy G59 or sell, save he that had the mark, or the name of the beast, or the number of his name.