Respect as an Aspect of the Deity
October 4, 2020
Apprentice Hunter
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Respect and ‘disrespect’ are fairly common words in the vernacular vocabulary of the modern age and perhaps the usage of ‘disrespect’ is only exceeded by the ubiquitous ‘equality’. One can speculate and oftentimes correctly surmise the meaning of an unknown word from the context, however, one should research the accepted definition from a reliable source, not due to a slavish appeal to authority, but for the reason that all readers can be reasonably certain that common ground exists for understanding.
English definitions are courtesy of Webster’s Dictionary. The definitions, etymologies, and number of occurrences for the Greek words are courtesy of the Blue Letter Bible, an invaluable tool for the amateur philologist.
English definitions are courtesy of Webster’s Dictionary. The definitions, etymologies, and number of occurrences for the Greek words are courtesy of the Blue Letter Bible, an invaluable tool for the amateur philologist.
Προσωπολημψία [prosōpolēmpsia] Strong’s Number G4382
The meanings of Strong’s Number G4382 in the New Testament:
I. respect of persons
II. partiality
A. the fault of one who when called on to give judgment has respect of the outward circumstances of man and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high born, or powerful, to another who does not have these qualities.
προσωποληψία, respect of persons (Vulg. personarum acceptio), partiality, the fault of one who when called on to requite or to give judgment has respect to the outward circumstances of men and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high-born, or powerful, to another who is destitute of such gifts.
‘Respect’ is defined, firstly, as ‘a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements’ and, secondly, as ‘due regard for the feelings, wishes, rights, or traditions of others.’ ‘Paritality’ is defined as an ‘unfair bias in favor of one thing or person compared with another; favoritism.’
The King James Version translates Strong's Number G4382 as ‘respect of persons’ (4 occurrences).
The King James Version translates Strong's Number G4382 as ‘respect of persons’ (4 occurrences).
For there is no respect of persons G4382 with God. Romans 2:11
And, ye masters, do the same things unto them [verse 5, servants], forbearing threatening: knowing that your Master also is in heaven, neither is there respect of persons G4382 with him.
Ephesians 6:9
But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons G4382. Colossians 3:25
My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons G4382. James 2:1
Προσωπολήμπτης [prosōpolēmptēs] Strong’s Number G4381
The meanings of Strong’s Number G4381 in the New Testament:
I. an acceptor of persons
II. one who discriminates
προσωπολήπτης, an accepter (A. V. respecter) of persons (Vulg. personarum acceptor): Acts 10:34. Not found elsewhere (except in Chrysostom).
It is interesting that προσωπολήπτης is found once in the book of Acts and nowhere else, which we understand as not being found in the ‘Church Fathers’, except in the writings of Saint John Chrysostom.
‘Discriminate’ is defined, firstly, as ‘recognize a distinction; differentiate’ and, secondly, as to ‘make an unjust or prejudicial distinction in the treatment of different categories of people or things.’
The King James Version translates Strong's Number G4381 as ‘respecter of persons’ (one occurrence).
‘Discriminate’ is defined, firstly, as ‘recognize a distinction; differentiate’ and, secondly, as to ‘make an unjust or prejudicial distinction in the treatment of different categories of people or things.’
The King James Version translates Strong's Number G4381 as ‘respecter of persons’ (one occurrence).
Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons G4381: Acts 10:34
Saint Peter alludes to the following passage:
For the LORD your God is God of gods,... a great God, a mighty and a terrible which regardeth not persons nor taketh reward. Deuteronomy 10:17
In the King James Bible version, the LORD signifies the Strong’s Number H3068 [יְהֹוָה Yehovah]. The KJV translates Strong's H3068 as: LORD (6,510 occurrences), GOD (4 occurrences), JEHOVAH (4 occurrences), variant (once).
And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD H3068 it shall be seen. Genesis 22:14
And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH H3068 was I not known to them. Exodus 6:3
The book of Exodus states that the name Jehovah was not know to Abraham, Isaac, or Jacob, however, in the book of Genesis, Abraham names a location ‘Jehovahjireh’, so it seems likely that Abraham did know the Lord as ‘Jehovah’.
Strong’s Number H3068 is a proper name, of deity Yahweh, the proper name of the God of Israel.
On the basis of Exodus 20:7; Leviticus 24:11 יהוה was regarded as a nomen ineffabile, called by the Jews הַשֵּׁם and by the Samaritans שׁימא. The pronunciation Jehovah was unknown until 1520, when it was introduced by Galatinus, but it was contested as against grammatical and historical propriety. The traditional Ἰαβέ of Theodoret and Epiphanius, the יָֿהוּ, יְהוֺֿ of compound proper name and the contracted form יָהּ all favour יַהְוֶךְ (compare יַהֲלֹמ֑וּן Psalm 74:6; תַּהֲרוּ Isaiah 33:11).
Many recent scholars explain יַהְוֶה as ‘the one bringing into being’, ‘life-giver’ (compare חַוָּה Genesis 3:20); ‘giver of existence’, ‘creator’, ‘he who brings to pass’; or from היה he who causes to fall, rain or lightning. Spiegel [1899] proposes (improbable) Egyptian etymology for יהוה.
A possible meaning for יהוה is ‘he who causes to fall [lighting]’, which recalls Zeus, the King of the Gods, who employs bolts of lighting and, in the context of lighting, the origin of ‘he who causes to fall [rain]’ is reasonable, as rain is necessary for agriculture. Of course, the Lord caused rain for 40 days and 40 nights [Genesis 7:12] and Noah was given seven days to build the ark [Genesis 7:4]. Similar to the Egyptian fertility god Min, Eve recognizes the Lord, not Adam, for the conception of Seth [Genesis 3:25].
While the possible Egyptian origin of יהוה is disparaged, one should compare יהוה with Khufu, where the letters of both names are in the form ABCB [Yod, sieve; Heh, quail chick; Vav, viper; Heh, quail chick].
יהוה is not used in Genesis, but is given [Exodus 3:12-15] as the name of the God who revealed Himself to Moses at Horeb and is explained as: אֶהְיֶה עִמָּ֑ךְ ‘I shall be with thee’ [Exodus 3:12], which is then implied in אֶהְיֶה אֲשֶׁר אֶהְיֶה ‘I shall be the one who will be it’ [Exodus 3:14 a, i.e.: ‘with thee’, Exodus 3:12] and then compressed into אֶהְיֶה [Exodus 3:14 b, i.e. ‘with thee’, Exodus 3:12], which then is given in the nominal form יהוה ‘He who will be it’ [Exodus 3:15, i.e. ‘with thee’, Exodus 3:12].
The icon of Christ depicts the letters omicron, omega, and nu [Ο, ὢ, Ν], ὁ ὢν, translated as ‘Who is’.
The icon of Christ depicts the letters omicron, omega, and nu [Ο, ὢ, Ν], ὁ ὢν, translated as ‘Who is’.
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Elsewhere יהוה is the common divine name in pre-exilic writers, but in post-exilic writers gradually falls into disuse and is supplanted by אלהים [Strong’s Number H430, Elohim; ‘God’, 2,346 occasions of 2,606 occurrences] and אדני [Strong’s Number H136, Adonay; ‘Lord’, 431 occasions of 434 occurrences].
According to Saint Paul, the Lord of Israel displays partiality:
As it is written, Jacob have I loved, but Esau have I hated. Romans 9:13
This passage is paraphrased from the book of Malachi:
[The] LORD [said], ‘Yet I loved Jacob and I hated Esau…’ Malachi 1:3
God is not a respecter of persons, but the Lord of Israel loved Jacob and hated Esau, demonstrating respect for the former and contempt for the later. Therefore, the reasoned conclusion from these contradictory statements is that the Lord of Israel is not God.
[The Lord said,] Go to, let us [plural] go down, and there confound their language, that they may not understand one another's speech. Genesis 11:7
Who is like unto thee, O LORD, among the gods? Exodus 15:11
Now I know that the LORD is greater than all gods…Exodus 18:11
Thou shalt have no other gods before me. Exodus 20:3
And in all things that I have said unto you be circumspect and make no mention of the name of other gods… Exodus 23:13
The above quotes from the book of Exodus confirm the Biblical position that other gods exist.
[The] LORD had smitten among them, upon their [the Egyptians'] gods ... Numbers 33:4
That ye come not among these nations, these that remain among you, neither make mention of the name of their gods. Joshua 23:7
The surrounding nations have their respective gods, just as the god of Israel is Jehovah.
I am the LORD your God; fear not the gods of the Amorites. Judges 6:10
And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him. Judges 10:6
Two deities, Baalim and Ashtaroth, of surrounding nations are mentioned by name.
Howbeit every nation made gods of their own and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. 2 Kings 17:29, 31
For great is the LORD and greatly to be praised. He also is to be feared above all gods.
1 Chronicles 16:25
Once again, other gods are acknowledged and Jehovah is granted superiority
Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?
2 Chronicles 32:14
As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand. 2 Chronicles 32:17
God standeth in the congregation of the mighty. He judgeth among the gods. Psalm 82:1
Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works. Psalm 86:8
For the LORD is great, and greatly to be praised: he is to be feared above all gods. Psalm 96:4
For thou, LORD, art high above all the earth: thou art exalted far above all gods. Psalm 97:9
For I know that the LORD is great, and that our Lord is above all gods. Psalm 135:5
I will praise thee with my whole heart: before the gods will I sing praise unto thee. Psalm 138:1
Again, there is no denial that other national gods exist, however, the Lord of Israel is ‘above all gods’.
They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. Daniel 5:4
But hast lifted up thyself against the Lord of heaven; ... and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know... Daniel 5:23
The gods of the nations are now described as lifeless and ineffectual. This novel opinion found towards the end of the Old Testament is repeated in the book of Revelation:
And the rest of the men ... repented not of the works of their hands, that they should not worship ... idols of gold and silver and brass and stone and of wood: which neither can see, nor hear, nor walk:
Revelation 9:20
And ye have seen their abominations and their idols, wood and stone, silver and gold, which were among them. Deuteronomy 29:17
The following are examples of images in stone and wood with silver and gold:
Zeus is a well known god from pagan mythology who liberally uses deception to achieve his amorous goals. Deception is defined as ‘(of a person)’ to ‘cause (someone) to believe something that is not true, typically in order to gain some personal advantage’. The following is a list of nineteen occurrence where Zeus utilized deception for ‘some personal advantage.’
Love Interest
Aegina Alcmene Antiope Asopis Callisto Cassiopeia Danae Europa Eurymedusa Ganymede Imandra Lamia Leda Manthea Mnemosyne Nemesis Persephone Semele Thalia |
Disguise
an eagle or a flame of fire Amphitryon a satyr a flame of fire Artemis Phoenix shower of gold a bull anant an eagle a shower a lapwing a swan and a star a bear a shepherd a goose a serpent a fire a vulture |
In conclusion to this part, mature human beings cannot accept any stories of deception, whether by the king of the gods or any lesser literary character, to be held in high esteem and promoted as teaching, or touching upon, a morality that should be imitated by the reader.
The second meaning of ‘deception’ is to ‘give a mistaken impression.’ The use of deception if not limited to the pagan mythology, as the Gospel of Luke records the encounter on the road to Emmaus [Luke, 24:13-35].
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs and they talked together of all these things which had happened and it came to pass, that while they communed together and reasoned, Jesus himself drew near and went with them.But their eyes were holden that they should not know him.
The author or editor explicitly expresses that Jesus uses deception when he talks to two members of the eleven [verse 10]. Although Jesus did not use deception for ‘personal advantage’, he did utilize a deceptive practice so the travelers would not recognize him and receive him as a stranger.
We accept the definition of deception of believing ‘something that is not true’ and we offer our own understanding as denying ‘reality’, where, of course, reality must be a priori ‘true’, wherein the acceptance of fantasy and the improper conclusions of reality are to be understood as ‘not true’. If reality cannot be the perpetual standard of truth, then the cosmos is subjective and the pursuit of the truth, a truth, or any truth is in vain.
Saint Paul states that ‘God is not the author of confusion’ [1 Corinthians 14:33]. By accepting this premise while acknowledging much confusion in the field of modern Christian apologetics, the conclusion must be that the proponents of God create uncertainty by their varying and contradictory statements regarding the deity, otherwise said, they speak for God, instead of accepting his words without commentary.
We are confronted with a seeming paradox, wherein God is not the creator of confusion, yet his most vocal adherents are in disagreement with the text and among themselves. The King James Bible utilizes italics to indicate a word or words supplied by the editor. As we are not Greek scholars, we include the following translations of 1 Corinthians 14:33 for perusal by the Gentle Reader [courtesy of Bible Gateway]:
We accept the definition of deception of believing ‘something that is not true’ and we offer our own understanding as denying ‘reality’, where, of course, reality must be a priori ‘true’, wherein the acceptance of fantasy and the improper conclusions of reality are to be understood as ‘not true’. If reality cannot be the perpetual standard of truth, then the cosmos is subjective and the pursuit of the truth, a truth, or any truth is in vain.
Saint Paul states that ‘God is not the author of confusion’ [1 Corinthians 14:33]. By accepting this premise while acknowledging much confusion in the field of modern Christian apologetics, the conclusion must be that the proponents of God create uncertainty by their varying and contradictory statements regarding the deity, otherwise said, they speak for God, instead of accepting his words without commentary.
We are confronted with a seeming paradox, wherein God is not the creator of confusion, yet his most vocal adherents are in disagreement with the text and among themselves. The King James Bible utilizes italics to indicate a word or words supplied by the editor. As we are not Greek scholars, we include the following translations of 1 Corinthians 14:33 for perusal by the Gentle Reader [courtesy of Bible Gateway]:
Confusion [25 examples]
for God is not the author of confusion,... KJ21 for God is not a God of confusion, … ASV For God is not the author of confusion, … BRG God is not a God of confusion … ERV For God is not a God of confusion ... ESV For God is not a God of confusion ... ESVUK [ For] God is not a God of ·confusion [disorder] ... EXB For God is not the author of confusion, ... GNV God is not a God of confusion ... ICB For God is not the author of confusion, ... KJV For God is not the author of confusion, ... AKJV For God is not the author of confusion, ... MEV for God is not a God of confusion · ... MOUNCE When we worship the right way, God doesn’t stir us up into confusion; ... MSG for God is not a God of confusion ... NASB God is not a God of confusion ... NCV For God is not the author of confusion ... NKJV For God is not the author of confusion, ... NMB For Hashem is no Elohei HaMevucha (the G-d of Confusion, Tohu); ... OJB For God is the God of harmony, not confusion, ... TPT For God is not of confusion, ... RGT For God is not a God of confusion ... RSV For God is not a God of confusion ... RSVCE for God is not a God of confusion, ... TLV for God is not a God of confusion, ... WEB Disorder [23 examples] since God is not a God of disorder ... CSB God isn’t a God of disorder ... CEB For God is not [a God] of disorder ... DARBY For God is not the God of disorder, ... DLNT for God is not a God of disorder, ... EHV God is not a God of disorder ... GW because God does not want us to be in disorder ... GNT since God is not a God of disorder ... HCSB for God is not a God of disorder ... ISV [For] God is not a God of disorder ... PHILLIPS For God is not the God of disorder, ... JUB For God is not a God of disorder ... LEB God is not a God of disorder ... NOG since he is not the God of disorder ... NABRE for God is not characterized by disorder ... NET God is not a God of disorder. NIRV For God is not a God of disorder ... NIV For God is not a God of disorder ... NIVUK For God is not a God of disorder ... NLT for God is a God not of disorder ... NRSV for God is a God not of disorder ... NRSVA for God is a God not of disorder ... NRSVACE for God is a God not of disorder ... NRSVCE Confusion and Disorder [2 examples] for God [who is the source of their prophesying] is not a God of confusion and disorder ... AMP For He [Who is the source of their prophesying] is not a God of confusion and disorder ... AMPC Dissention [2 examples] For God is not the God of dissension, ... DRA for why God is not of dissension, ... WYC Unruliness [1 example] for God is not a God of unruliness ... CJB Other [7 examples] God wants everything to be done peacefully and in order. CEV God is not one who likes things to be disorderly and upset. TLB God does not want everyone speaking at the same time in church meetings. NLV since God is the God, not of chaos, ... NTE because God is the author of order, ... VOICE God does not want things to be out of order. WE for God is not [a God] of tumult, ... YLT |
Of the sixty translations, only nine use the term ‘author’. The parsing of the sentence:
οὐ
γάρ ἐστιν ἀκαταστασίας ὁ θεὸς |
Participle, disjunctive participle- negative
Conjunction Verb present indicative- 3rd person singular Noun, genitive singular feminine Definite article, nominative singular masculine Noun, nominative singular masculine |
We propose that ‘For God is not [the God] of confusion’ is a more accurate translation of οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς.
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Be not forgetful to entertain strangers, for thereby some have entertained angels unawares.
Hebrews 13:2
The anonymous author of the book of Hebrews reiterates the commonly held belief that angels change their appearance to ‘gain some personal advantage’, specifically, to be entertained by men. ‘Against boredom, even angels struggle in vain.’
[For] Satan himself is transformed into an angel of light. 2 Corinthians 11:14
One expects that Satan practices deception.
The recording of impious deceptions is not limited to the New Testament.
The recording of impious deceptions is not limited to the New Testament.
Say, I [Abraham] pray thee, thou art my sister: that it may be well with me for thy sake and my soul shall live because of thee. Genesis 12:13
Abraham asks his wife to declare that she is his sister.
The two angels in the city of Sodom did not appear as they truly are, but as men [Genesis 19].
The two angels in the city of Sodom did not appear as they truly are, but as men [Genesis 19].
And Jeroboam said to his wife, ‘Arise, I pray thee and disguise H8138 thyself that thou be not known to be the wife of Jeroboam and get thee to Shiloh…’ 1 Kings 14:2
So the prophet departed and waited for the king by the way and disguised H2664 himself with ashes upon his face. 1 Kings 20:38
And the king of Israel said unto Jehoshaphat, ‘I will disguise H2664 myself and enter into the battle but put thou on thy robes. And the king of Israel disguised H2664 himself and went into the battle. 1 Kings 22:30
And the king of Israel said unto Jehoshaphat, I will disguise H2664 myself and will go to the battle but put thou on thy robes.’ So the king of Israel disguised H2664 himself and they went to the battle. 2 Chronicles 18:29
Nevertheless Josiah would not turn his face from him, but disguised H2664 himself that he might fight with him... 2 Chronicles 35:22
And Saul disguised H2664 himself and put on other raiment and he went and two men with him and they came to the woman by night... 1 Samuel 28:8
The above quotes are not intended to be an exhaustive list of all the explicit deceptions in the Bible, but are offered to serve as an introduction to the premise that engaging in deception is not unknown to either the characters of the Bible or, by extension, the authors or editors of the Bible. The intentional use of misdirection by a Biblical character is a denial of reality, typically for personal gain, and not only intentionally leads another character into believing a falsehood, but may induce the unwary reader to also accept such deviousness as acceptable behavior.
While it is expected that the average man and the occasional ruthless ruler to engage in underhandedness, the employment of manipulation by angels should introduce into the mind of the Gentle Researcher various questions and concerns, notably the appropriateness of trickery. The lack of respect for the thoughtful reader by the unknown editor of Luke, as demonstrated by the suggestion that the Lord engages in deception, is a valid reason to begin to question the authority of these texts as the basis of western morality, modern Christianity, and a personal hierarchy of values.
If the reader of the Bible accepts these stories and their lack of respect for reality, or truth, then it is not surprising that these individuals have difficulty separating reality from fantasy, to wit, the descent into depravity is complete when one accepts deceptive angels, beguiling snakes, and talking asses as valid [vide Genesis 3, Numbers 22].
While it is expected that the average man and the occasional ruthless ruler to engage in underhandedness, the employment of manipulation by angels should introduce into the mind of the Gentle Researcher various questions and concerns, notably the appropriateness of trickery. The lack of respect for the thoughtful reader by the unknown editor of Luke, as demonstrated by the suggestion that the Lord engages in deception, is a valid reason to begin to question the authority of these texts as the basis of western morality, modern Christianity, and a personal hierarchy of values.
If the reader of the Bible accepts these stories and their lack of respect for reality, or truth, then it is not surprising that these individuals have difficulty separating reality from fantasy, to wit, the descent into depravity is complete when one accepts deceptive angels, beguiling snakes, and talking asses as valid [vide Genesis 3, Numbers 22].
Our initial premise was that God is not a respecter of persons and, by extension, impartial, ‘fair, and just’. If God is not a respecter of persons and perfectly gives judgment to men on their ‘intrinsic merits’, not on their ‘outward circumstances’, where being ‘rich, high-born, or powerful’ are examples of these qualities, then one must ponder what is ‘intrinsic’ or belonging ‘naturally’ and an ‘essential’ quality to man.
‘Merit’ is defined as ‘the quality of being particularly good or worthy, especially so as to deserve praise or reward.’
The word ‘good’ is found on seven occurrences in the first chapter of Genesis: light is ‘good’ [v. 4], ‘earth’ and ‘seas’ are ‘good’ [v. 10], grass and ‘trees’ are ‘good’ [v.12], the sun and the moon are ‘good’ [v. 18], sea creatures and birds are ‘good’ [v. 21], beasts of the earth are ‘good’ [v. 25], ‘every thing’ that God made was ‘very good’ [v.31]. Although ‘every thing’ must include man, mankind is not singled out as being ‘good’, however, he alone of all creation is made in the image of God [v. 27].
The unstated theme that man is not ‘good’ is found throughout both testaments of the Bible, that is, man is ‘not good’; man is sad, erroneous, third-rate, horrible, lousy, odious, not the best, second-rate, egregious, terrible, horrible, less-than-stellar, ordinary, not up to par, substandard quality, el cheapo, the pits, horrendous, lame, offensive, not up to scratch, sub-par, execrable, trashy, horrid, leaving much to be desired, objectionable, and not up to snuff.
The Redeemer states that the actions of the heavenly Father in this world are impartial. This perfect impartially allows the evil and the unjust to equally benefit and, by this indifference, they become indistinguishable from the good and the just:
‘Merit’ is defined as ‘the quality of being particularly good or worthy, especially so as to deserve praise or reward.’
The word ‘good’ is found on seven occurrences in the first chapter of Genesis: light is ‘good’ [v. 4], ‘earth’ and ‘seas’ are ‘good’ [v. 10], grass and ‘trees’ are ‘good’ [v.12], the sun and the moon are ‘good’ [v. 18], sea creatures and birds are ‘good’ [v. 21], beasts of the earth are ‘good’ [v. 25], ‘every thing’ that God made was ‘very good’ [v.31]. Although ‘every thing’ must include man, mankind is not singled out as being ‘good’, however, he alone of all creation is made in the image of God [v. 27].
The unstated theme that man is not ‘good’ is found throughout both testaments of the Bible, that is, man is ‘not good’; man is sad, erroneous, third-rate, horrible, lousy, odious, not the best, second-rate, egregious, terrible, horrible, less-than-stellar, ordinary, not up to par, substandard quality, el cheapo, the pits, horrendous, lame, offensive, not up to scratch, sub-par, execrable, trashy, horrid, leaving much to be desired, objectionable, and not up to snuff.
The Redeemer states that the actions of the heavenly Father in this world are impartial. This perfect impartially allows the evil and the unjust to equally benefit and, by this indifference, they become indistinguishable from the good and the just:
Your Father which is in heaven maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust. Matthew 5:45
Being ‘good or worthy’ suggests the existence of certain standards of judgment and this presents no insoluble issues for a human judge. Yet, when one is confronted by the image of God as a judge, that is, a perfectly impartial judge who is to judge mankind on the ‘intrinsic merits’ of humanity, it seems that such a judgment will never come to pass.
The common understanding is that the Father will judge man [‘Only God can judge me.’], but this novel opinion is not supported by historical evidence or current teachings. The Master is clear when he declares that the Father judges no man, that is, the Heavenly Father is perfectly impartial:
The common understanding is that the Father will judge man [‘Only God can judge me.’], but this novel opinion is not supported by historical evidence or current teachings. The Master is clear when he declares that the Father judges no man, that is, the Heavenly Father is perfectly impartial:
For the Father judgeth no man, but hath committed all judgment unto the Son. John 5:22
The faithful recite the Nicene Creed which states that the Lord Jesus Christ ‘iudicare vivos et mortuos’.
The concept that the Son, not God the Father, will judge man is carried through to the a responsory sung at the absolution of the dead of the Roman Church:
The concept that the Son, not God the Father, will judge man is carried through to the a responsory sung at the absolution of the dead of the Roman Church:
Libera me, Domine ...dum veneris iudicare saeculum per ignem.
Although God the Father will not judge man, the Lord, who is fully man and fully God, will judge mankind. On ‘this great day of exceeding bitterness’, however, this judgment will not be based on character or faith, but upon actions or works.
From the twenty fifth chapter of the Gospel according to Saint Matthew:
From the twenty fifth chapter of the Gospel according to Saint Matthew:
When the Son of man shall come in his glory… and before him shall be gathered all nations and he shall separate them one from another, as a shepherd divideth his sheep from the goats and he shall set the sheep on his right hand, but the goats on the left.
Then shall the King say unto them on his right hand, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:. For I was an hungred and ye gave me meat. I was thirsty and ye gave me drink. I was a stranger and ye took me in. Naked and ye clothed me. I was sick, and ye visited me. I was in prison and ye came unto me.’
Then shall the righteous answer him, saying, ‘Lord, when saw we thee an hungred and fed thee? Or thirsty and gave thee drink? When saw we thee a stranger and took thee in? Or naked and clothed thee? Or when saw we thee sick or in prison and came unto thee?’
And the King shall answer and say unto them, ‘Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’
Then shall he say also unto them on the left hand, ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungred and ye gave me no meat. I was thirsty and ye gave me no drink. I was a stranger and ye took me not in. Naked and ye clothed me not. Sick and in prison and ye visited me not.’
Then shall they also answer him, saying, ‘Lord, when saw we thee an hungred or athirst or a stranger or naked or sick or in prison and did not minister unto thee?’
Then shall he answer them, saying, ‘Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.’
And these shall go away into everlasting punishment, but the righteous into life eternal.
Humble yourselves therefore under the mighty hand of God,...
Casting all your care upon him; for he careth for you.
Epistle of Saint Peter 5:6-7
God loves his children, Donnie. God loves you.
Frank, ‘Donnie Darko’