[This is the ninth section of a paper I wrote for the Great Plains Pastors' Conference (of Circuits 7, 8, & 9) which is titled Notes on Reading the Letter to the Hebrews With a Focus on Chapter 9. It was delivered at Bethany Lutheran College on Wednesday, May 25th
τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν]
The Pervasive Literary Play Between the Preaching of the Word and Hearkening
Hearing/Faith: Promise, First Covenant, Second Covenant /Obey v. Keep v. Hearken
For if the word spoken through angels [ὁ δι’ ἀγγέλων λαληθεὶς λόγος] proved steadfast, and every transgression and disobedience [παρακοὴ] received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord [λαλεῖσθαι διὰ τοῦ κυρίου], and was confirmed to us by those who heard [ὑπὸ τῶν ἀκουσάντων]? [He 2:2-3]
The thesis in the opening passage of the Epistle
is also repeated throughout the whole of the Letter by means of the
choice of vocabulary. There is an overt and pervasive emphasis on
God's Speaking and His People hearing/hearkening. In both the Old
and the New Covenants the Word is Preached, sung, read, acted out in
ceremony. There are particular liturgical rituals given by God in
each of the Covenants. These are the means to which He attaches His
promise as fulfilled in Christ.
We look at just a few examples in some detail to
highlight the importance of a correct understanding of the
speaking/hearkening dynamic that the author uses as a foundation
throughout the epistle.
These are words translated into English as 1)
Listen/Hear/Attend; 2) Trust/Believe; and
3)Obey/Obedience-Disobey/Disobedience.
English: Listen/Hear/Attend
In this list we can see that there are a wide
variety of words and phrases that are used to describe the semantic
idea of hearkening/listening.
NKJV
(..ish)
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||
2:1
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Διὰ
τοῦτο δεῖ περισσοτέρως προσέχειν
ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε
παραρυῶμεν.
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Therefore
we must give the more earnest heed to the things we have
heard, lest we drift away.
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2:2
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εἰ
γὰρ ὁ δι’ ἀγγέλων λαληθεὶς λόγος
ἐγένετο βέβαιος, καὶ πᾶσα παράβασις
καὶ παρακοὴ ἔλαβεν ἔνδικον
μισθαποδοσίαν,
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2:3
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how
shall we escape if we neglect so great a salvation, which at the
first began to be spoken by the Lord, and was confirmed to us by
those who heard Him,
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3:7,
15; 4:7
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Therefore,
as the Holy Spirit says: “Today, if you will hear His
voice,
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3:16
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For
who, having heard, rebelled? Indeed, was it not all who
came out of Egypt, led by Moses? [Trinity 10]
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4:2
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For
indeed the gospel was preached to us as well as to them; but the
word which they heard did not profit them, not being mixed
with faith in those who heard it.
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5:7
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who,
in the days of His flesh, when He had offered up prayers and
supplications, with vehement cries and tears to Him who was able
to save Him from death, and was heard because of His godly
fear,
|
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5:11
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of
whom we have much to say, and hard to explain, since you have
become dull of hearing.
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12:19
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and
the sound of a trumpet and the voice of words, so that those
who heard it begged that the word should not be spoken to them
anymore.
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12:25
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See
that you do not refuse Him who speaks. For if they did not
escape who refused Him who spoke on earth, much more shall
we not escape if we turn away from Him who speaks from
heaven,
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13:9
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Do
not be carried about with various and strange doctrines.
For it is good that the heart be established by grace, not with
foods which have not profited those who have been occupied with
them. [Name of Jesus]
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Some might wonder about the inclusion of 2:2 with
παρακοὴ,
which the NKJV translates as “disobedience.” This translation of
παρακούω highlights a serious problem with translations that
come from a theology of Glory. “Disobedience” can be a proper
interpretation. However, in this case, it is not merely the legal
aspects of the First Covenant which are meant. The author of Hebrews
is also including the Promise. The English word “obey” is not a
comfortable fit with the meaning of “listening to and holding on to
a promise.”
Here it would be appropriate to note how this
particular form of ἀκούω is generally used elsewhere in Greek
writing and conversation. παρακούω
I. hear beside, esp. hear accidentally, hear talk of, “Δημοκήδεος τὴν τέχνην” Hdt.3.129 ; “ἀξίων λόγου πραγμάτων” Pl.Ep.339e ; “παρακήκοα νῦν ὅτι τίκτει” AP 5.74 (Rufin.).
II. eavesdrop, overhear from, “δεσποτῶν ἅττ᾽ ἂν λαλῶσι” Ar.Ra.750 ; “τι παρά τινος” Pl. Euthd.300d ; π. τινός overhear him, Luc.Merc.Cond.37 ; “π. τὸν λόγον” Ev.Marc.5.36.
III. hear imperfectly or wrongly, misunderstand, “ἀκούειν τι τοῦ λόγου, παρακούειν δέ” Arist.EN1149a26, cf. Pl.Prt.330e, Tht.195a, Phld.Mus.p.102 K., Ceb.3, Luc.Anach.31; ἑκουσίως π. D.S.30.8.
IV. hear carelessly, take no heed of, “τῆς παραγγειλάσης φύσεως” Epicur.Fr.200; “τῶν γραφομένων” Plb.24.9.1, cf. Luc.Salt.6, etc.; “τῶν ἐντολῶν” LXX To.3.4 ; “τῶν λεγομένων” Plb.7.12.9 (but “τὰ λεγόμενα” LXX Es.3.3).
2. c. gen. pers., PHib.1.170 (iii B.C.), Plb.2.8.3,3.15.2, Ev.Matt.18.17:—Pass., to be disregarded, Plb.5.35.5; “περί τινος” Id.30.20.2, prob. cj. in 23.3.3.
3. disobey, “τοῦ θεοῦ” J.AJ1.10.4 : abs., LXX Is.65.12, J.AJ1.1.4, Luc.Sat.10:—Pass., J.AJ6.7.4.
4. pretend not to hear, Plu.Phil.16, Luc Jud.Voc.2.1
So, while the gloss “disobedience” would be
appropriate if the word were limited by context to the careless
hearing or disregarding of a command, the context here in Hebrews 2
includes more than merely Law, it includes the Promise. See both
verses 1 and 2 together above. Using the word “disobedience”
prevents the reader from understanding that the verb is a verb of
hearing and frames the neglect of the Gospel as if the Gospel were
just another set of rules.
English: Trust/Believe
ESV
|
KJVA
|
NKJV
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God's
Word
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NIV
|
Holman
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||
3:19
Trinity
10
|
because
of unbelief.
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because
of unbelief.
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because
of unbelief.
|
because
they didn’t believe.
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because
of their unbelief.
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because
of unbelief.
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4:2
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καὶ
γάρ ἐσμεν εὐηγγελισμένοι καθάπερ
κἀκεῖνοι, ἀλλ’ οὐκ ὠφέλησεν ὁ
λόγος τῆς ἀκοῆς ἐκείνους, μὴ
συγκεκερασμένους τῇ πίστει τοῖς
ἀκούσασιν.
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For
good news came to us just as to them, but the message they
heard did not benefit them, because they were not united by
faith with those who listened.
|
For
unto us was the gospel preached, as well as unto them: but the
word preached did not profit them, not being mixed with faith
in them that heard it.
|
For
indeed the gospel was preached to us as well as to them; but
the word which they heard did not profit them, not being mixed
with faith in those who heard it.
|
We
have heard the same Good News that your ancestors heard. But
the message didn’t help
those who heard it in the past because they didn’t
believe.
|
*
For we also have had the good news proclaimed to us, just as they
did; but the message they heard was of no value to them,
because they did not
share the faith of those who obeyed.
|
For
we also have received the good news just as they did; but the
message they heard did not benefit them, since they were not
united with those who heard it in faith
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11:11
|
πίστει
καὶ αὐτῇ Σάρρᾳ δύναμιν εἰς καταβολὴν
σπέρματος ἔλαβεν καὶ παρὰ καιρὸν
ἡλικίας, ἐπεὶ πιστὸν ἡγήσατο
τὸν ἐπαγγειλάμενον·
|
By
faith Sarah herself received power to conceive, even when she was
past the age, since she considered him faithful who had
promised.
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Through
faith also Sara herself received strength to conceive seed, and
was delivered of a child when she was past age, because she
judged him faithful who had promised.
|
By
faith Sarah herself also received strength to conceive seed, and
she bore a child when she was past the age, because she judged
Him faithful who had promised.
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Faith
enabled Abraham to become a father, even though he was old
and Sarah had never been able to have children. Abraham trusted
that God would keep his promise.
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And
by faith even Sarah, who was past childbearing age, was enabled to
bear children because she considered him faithful who had
made the promise.
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By
faith even Sarah herself, when she was unable to have children,
received power to conceive offspring, even though she was past the
age, since she considered that the One who had promised was
faithful.
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In set and the next we include other translations
used liturgically and personally in our fellowship. The God's Word
translation is what became of that project among WELS, ELS, and LCMS
pastors back in the 1990s. This particular translation stands out as
an egregious example. What the Greek has as passive in man is made
into the work of man. But it does not stand alone. In the examples
above the NIV also stands out as changing He 4:2 from a passive
“hearing” meaning to an active will of man to “obey.” This is
particularly awful in the context of 4:2 because the thing which is
heard is the Gospel.
English: Obey/Obedience; Disobey/Disobedience
Now that we notice there is a problem particularly
with words translated into English as “obey” when the Greek idiom
is expressing “hearkening” we will look at some of the passages
in these translations that use some form of “obey” and what the
Greek behind the text really expresses.
Variants of ακούω Hearken, Give Ear.
ESV
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AV
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NKJV
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God's
Word
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NIV
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Holman
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||
2:2
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παρακοὴ
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disobedience
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disobedience
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act
of disobedience
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5:8
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ὑπακοήν
[Easter
5]
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he
learned obedience
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yet
learned he obedience
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yet
He learned obedience
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he
learned to be obedient
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he
learned obedience
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He
learned obedience
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5:9
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τοῖς
ὑπακούουσιν αὐτῷ⸃
[Easter
5]
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to
all who obey him,
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unto
all them that obey him;
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to
all who obey Him
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for
everyone who obeys him.
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for
all who obey him
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for
all who obey Him
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11:8
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ὑπήκουσεν
[Easter
3]
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By
faith Abraham obeyed
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By
faith Abraham obeyed
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By
faith Abraham obeyed
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Faith
led Abraham to obey
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obeyed
|
obeyed
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We looked at παρακοὴ
in 2:2 above. The rest are from ὑπακούω. We will comment on
the verses, but first the entry on ὑπακούω from LSJ2
I. absol. to listen, hearken, give ear, Hom., Eur.2. to make answer when called, Od., Theocr.3. foll. by a case, to listen or hearken to, give ear to, attend to, τινός Ar., etc.; also, ὑπ. τινί Thuc., etc.II. Special senses:1. of porters, to answer a knock at the door, ὑπ. τινί Plat., Theophr.; ὁ ὑπακούσας the porter, Xen.2. of a judge, to listen to a complainant, τινί id=Xen.:—but of accused persons, to answer to a charge, Dem.3. of dependents and subjects, to submit to, τινός Hdt., Xen.; τινί Ar., Thuc.: also to yield to, comply with, τινί Plat.:—c. gen. rei, to give ear to, Xen.; ὑπ. τῷ ξυμφόρῳ τινός to comply with his interest, Thuc.:—absol. to give way, submit, comply, Hdt.4. to answer one's expectations, to succeed, Luc.5. metaph., αὐγαῖς ἡλίου ὑπ. to be subject to the sun's rays, Pind.
He 5:8 and 9 [Easter 5] both seem particularly
problematic as “obey.” The passages in context state:
8though He was a Son, yet He learned obedience τὴν ὑπακοήν by the things which He suffered. 9And having been perfected, He became the author of eternal salvation to all who obey τοῖς ὑπακούουσιν Him, 10called by God as High Priest “according to the order of Melchizedek,” 11of whom we have much to say, and hard to explain, since you have become dull of hearing ταῖς ἀκοαῖς.
The passage is very
reminiscent of the content of the Farewell Discourse in John:
Particularly John 15:16 “for all things that I heard from My Father
I have made known to you,” and John 16:12-15. This is also the
theme of the High Priestly Prayer in John 17, for example:
14 I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not pray that You should take them out of the world, but that You should keep them from the evil one. 16 They are not of the world, just as I am not of the world. 17 Sanctify them by Your truth. Your word is truth.
In
any case, Hebrew 5:9 “He became the author of eternal salvation to
all who obey τοῖς
ὑπακούουσιν Him” only really works if the
semantic content of “obey” includes the idea of holding firmly to
the Gospel. In each of these cases “listen to” or “hearken”
would work much better. It embraces the need for obedience to the Law
without obscuring the Gospel.
He 11:8 [Easter 3] is
interesting, because here the word “obey” might be understood
correctly in English. The context shows how God's calling was to a
promise. Yet, because of the theological problems exhibited both by
the sinful nature and by other poorly translated passages it might be
best to just say “By faith Abraham hearkened when he was called to
go out...”
Variants of πείθω Pass. and Med., to be prevailed on, won over, persuaded, trust, believe.
Interestingly we have the AV giving a mostly
consistent and accurate translation of the variants of πείθω.
Again, the issue is that “being persuaded, trusting” is based on
the promise given. It is not necessarily an active obedience or in
the case of the negative, an act of disobedience. Rather in the
latter case it is a neglect of, a refusal to hear, or a giving up on
the message proclaimed.
ESV
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AV
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NKJV
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God's
Word
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NIV
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Holman
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||
3:18
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ἀπειθήσασιν
[Trinity
10]
|
to
those who were disobedient
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but
to them that believed not
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to
those who did not obey
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those
who didn’t obey him.
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4:6
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ἀπείθειαν
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because
of disobedience
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because
of unbelief
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because
of disobedience
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because
they did not obey God
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because
of their disobedience
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4:11
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ἀπειθείας
[2nd
Last Sunday]
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the
same sort of disobedience.
|
after
the same example of unbelief
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according
to the same example of disobedience
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by
following the example of those who refused to obey
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by
following their example of disobedience
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11:31
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τοῖς
ἀπειθήσασιν
|
with
those who were disobedient
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with
those who did not believe,
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with
those who did not believe
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with
those who refused to obey God
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with
those who were disobedient
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with
those who disobeyed
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13:17
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Πείθεσθε
|
Remember
your leaders,
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Obey
those who rule over you
|
Obey
those who rule over you
|
Obey
your leaders,
|
Have
confidence in your leaders
|
Obey
your leaders
|
He 3:18 [Trinity 10] focuses on those Israelites
that did not hearken to the promise that God would defeat the
Canaanites. They feared the locals more than they feared God. They
lost their trust in the promise that they would inherit the rest
promised to them. 4:6 and 4:11 are on this exact same point where the
quotation from Ps 95:7-8 is made:
“Today, if you will hear His voice, do not harden your hearts.”
Disobedience flowed from this loss of trust, this
loss of hearkening. But the Greek words do not point to the
disobedience per se. Rather they point to the loss of confidence in
the Promise.
He 11:31 discusses Rahab and the inhabitants of
Jericho τοῖς ἀπειθήσασιν. Rahab
had faith, the rest did not. That is the contrast being made.
Obedience does not factor in as a cause but as a consequence. It
would be more consistent with the rest of the author of Hebrew,
particularly of chapter 11 (the Faith Chapter) to translate τοῖς
ἀπειθήσασιν as “to those who did not believe/have
faith” in harmony with the word's most natural meaning and
the natural meaning in the context.
He 13:17 focuses on the administration of Word and
Sacrament. It does not describe a merely temporal ruler of the
secular kingdoms. Again, to be consistent with the pervasive theme of
“God Speaks through His Son/We hearken to His Word” the
imperative Πείθεσθε should be understood
with the common meaning of πείθω: “be persuaded, trust.”
Odd Translations Which Reflect Nothing of the Greek
These next 5 are just odd. They all come from the
God's Word translation. They all confuse Law and Gospel.
ESV
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AV
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NKJV
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God's
Word
|
NIV
|
Holman
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||
10:9
|
ἵνα
τὸ δεύτερον στήσῃ.
[Annunciation
and
Good Friday] |
He
abolishes the first in order to establish the second.
|
He
taketh away the first, that he may establish the second.
|
He
takes away the first that He may establish the second.
|
He
did away with sacrifices in order to establish the obedience that
God wants.
|
He
sets aside the first to establish the second
|
This first passage, He 10:9, is particularly
injudicious. The issue in this passage is the relationship between
the Old and New Covenants in Jesus Christ. The Old Covenant has
served its purpose. Now Christ establishes the New Covenant.
ESV
|
AV
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NKJV
|
God's
Word
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NIV
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Holman
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||
10:17
|
καὶ
τῶν ἀνομιῶν αὐτῶν
[Good
Friday]
|
their
lawless deeds
|
their
lawless deeds
|
their
disobedience against them.
|
lawless
acts
|
their
lawless acts.
|
In 10:17 one could argue that “lawless deeds”
are in fact “disobedience.” However, the point of this phrase as
quoted from Jeremiah 31:34 is that God would establish a New Covenant
to forgive the works done against the Law under the Old Covenant.
ESV
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AV
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NKJV
|
God's
Word
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NIV
|
Holman
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||
11:7
|
εὐλαβηθεὶς
κατεσκεύασεν κιβωτὸν
[Easter
3]
|
in
reverent fear constructed an ark
|
moved
with godly fear, prepared an ark
|
moved
with godly fear, prepared an ark
|
He
obeyed God and built a ship to save his family.
|
In 11:7 the God's Word translation makes Noah the
principle agent of his own rescue rather than the “godly fear.”
The clear motivation in the passage is not Noah's willing obedience
to God, but Noah's faith in the declaration of God: “By faith Noah,
being divinely warned of things not yet seen, moved with godly fear,
prepared an ark”
ESV
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AV
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NKJV
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God's
Word
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NIV
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Holman
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||
11:23
|
καὶ
οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ
βασιλέως.
|
and
they were not afraid of the king's edict.
|
and
they were not afraid of the king’s command.
|
and
they were not afraid of the king’s command.
|
they
were not afraid to disobey the king's order.
|
|
Ironically, the Greek of chapter 11 focuses on the
Saints hearkened to the Word of God. That is what faith is. This
passage 11:23 also highlights the fact that we should not put our
trust in or fear when we hear an earthly leader who is commanding
contrary to God's Word. But, again, the God's Word translation
changes the issue from faith to personal works.
ESV
|
AV
|
NKJV
|
God's
Word
|
NIV
|
Holman
|
||
12:20
|
οὐκ
ἔφερον γὰρ τὸ διαστελλόμενον
|
For
they could not endure the order that was given
|
For
they could not endure what was commanded
|
They
couldn't obey the command that was given
|
because
they could not bear what was commanded
|
for
they could not bear what was commanded
|
This last example from 12:20 is puzzling. One
could argue that the people of Israel in Ex 19-20 [Trinity 6] could
not “obey” the Law God spoke to them. But the issue in Exodus and
here in Hebrews is the fact that the people fell down afraid of the
voice of God and begged not to hear the voice again. It is at this
point in the texts of Exodus and Deuteronomy where God promises the
Messiah, the Prophet.
The relevant passage from Deuteronomy should be
emphasized here. It is the foundation for the opening thesis of the
Letter to the Hebrews.
15 “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, 16 according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die.’
17 “And the Lord said to me: ‘What they have spoken is good. 18 I will raise up for them a Prophet like you from among their brethren, and I will put My words in His mouth, and He shall speak to them all that I command Him. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him. [Dt 18:15-19 Easter 2]
I believe that now we have enough contextual
background to hearken to the specifics the Author conveys in Chapter
9.
ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ
Footnotes
1(LSJ)
Henry George Liddell. Robert Scott. A Greek-English Lexicon.
revised and augmented throughout by. Sir Henry Stuart Jones. with
the assistance of. Roderick McKenzie. Oxford. Clarendon Press. 1940.
Emphasis Added. Entry at
http://www.perseus.tufts.edu/hopper/morph?l=+%CF%80%CE%B1%CF%81%CE%B1%CE%BA%CE%BF%CF%8D%CF%89&la=greek#lexicon
