God’s holiness, our example.

As I wrote yesterday, when Christians talk about holiness we usually mean goodness. We figure what makes God holy is his perfection: He’s good, he’s pure, he’s worthy of honor, he’s so… well, clean. Whereas we humans get awfully dirty.

And yeah, God is all these things. But these are symptoms of his holiness. They’re the fruit. Let’s not confuse ’em with holiness itself.

The Old Testament Hebrew word קֹדֶשׁ/qodéš, “holy,” means separate—set apart from everything else. The New Testament Greek word ἅγιος/ágios means the same thing. God’s separate and set apart from everything else. Not because he’s removed himself; he deliberately got himself right in the middle of our situation. ’Cause he’s here to help if we’d just let him. But God still stands apart from everything else, because he’s unlike everything else. He’s unique. He’s diffrent. He’s holy.

No surprise, people tend to confuse the symptoms with the underlying condition. We think how we get holy like God is we gotta be perfect. Gotta be good, pure, worthy of honor, and clean. That’s how holiness is achieved. God’s holiness, and the serious emphasis the scriptures put on his holiness, must be all about his moral perfection; when the angels call him “holy holy holy” Is 6.3, Rv 4.8 (’cause repeating a word in ancient Hebrew, like “holy holy place,” means it’s a most holy place, He 9.3 and three holies means God’s even holier) they’re really making a big to-do about his perfection.

Here’s the catch: If God’s all about holiness, and holiness means pefection, he must really hate it when we sin. It either drives him away or drives him to get all wrathful.

Really, this interpretation comes from people who really hate it when we sin. And really hate sinners. And project their attitude upon God, and claim he hates sin and sinners just as much, and push us to “be holy” and sin not. Be perfect like God is perfect. Don’t trigger him.

Okay yes: God hates sin. He’s mighty clear about that. He’s good; he created the universe and called it good (and we fouled that up); and the entirety of salvation history, the whole point of God’s kingdom, has to do with God cleaning up our mess.

But to listen to certain dark Christians, God isn’t cleaning up our mess with kindness and grace. He’s pissed. He’s quite happy to fling millions into hell, and if we get on his bad side by not meeting his standard of perfection, we’ll head for hell along with them.

To such Christians, any statements about God’s grace and mercy and kindness and goodness has to be followed up with “But God is just, and God is holy.” To them, God’s holiness is all about his impatience, rage, and destructiveness. Not his actual character; not the fruit he wants to bring out of us. To them, his perfection requires him to purge us with fire, and the way they describe him, he’s eager to rage on the wicked. It’s gonna be an orgy of death and destruction. Then afterward, for eternity, he’s gonna be friendly and benign, and that oughta neatly make up for seven years of widespread slaughter.

See what happens when we get our definitions wrong? Bad theology.

Holy and sanctified.

Whenever Christians talk about holiness, we’re usually talking about goodness. When we talk about sanctification, the practice of being holy, again we’re usually talking about being good: Gotta resist temptation. Gotta stop sinning. Gotta get rid of anything in our lives which might tempt us to sin. Gotta get rid of anything “worldly,” because we’re striving for heavenly. Gotta shun evil… and in many cases gotta shun evildoers, i.e. everybody else, which is why in the past, those who sought holiness frequently became hermits, or cloistered with fellow holiness-seekers in a monastery.

Thing is, this isn’t what holiness means. Nor what sanctification means.

Holy means dedicated to God and his service, and not just for ordinary common use. If we’re gonna be holy, we’re not gonna be ordinary. We’re gonna be different. We’re gonna be weird, in most cases. People are gonna notice we’re different; we don’t live like or act like everybody else. Not even like fellow Christians—who, to be honest, are often following cultural trends of what “Christian” means rather than the Holy Spirit.

But since Jesus expects his followers to produce good fruit, we’re not gonna be bad weird, nor creepy weird, nor offputtingly weird. We’re not gonna alienate pagans. Nor should we; we’re trying to lead ’em to Jesus! They’re gonna notice we’re different, but they’re not gonna flinch because we’re antisocial or anti-them. They’re gonna be drawn to us because we love people like Jesus does. ’Cause we’re gracious and kind like God is. ’Cause we’re patient and even-tempered and peaceful like Jesus teaches. Good weird. Refreshingly weird.

We’re gonna develop reputations among the pagans as “good people,” not “holier-than-thou.” Safe people, not condemning people. Kind, not jerks.

It’s gonna strike ’em as weird because, sad to say, Christianity doesn’t have this reputation in our culture. Too many jerks. Too many articles on sanctification which only zero in on how God wants us to be good, but spend way too much time on not sinning, and way too little time on being like Jesus—who didn’t sin, but that’s not his defining characteristic. God is love. “Be holy, same as I am holy” Lv 11.44-45 is about love. Not so much goodness… although if we just focus on loving God and loving people, we’re gonna wind up following all the other commands. Mt 22.36-40

Sanctification is our process of seizing control of the corrupt parts of our human nature, and adopting a Jesus-style human nature. He never stopped being human, y’know. He simply showed us what it’s like when a human has God’s character traits instead of selfish ones. Goodness is a part of it, ’cause goodness is the Spirit’s fruit, but again: Holiness isn’t just goodness! It’s being different same as God is different: Unlike the rest of the world, we strive for love, joy, patience, kindness, and temperance. Unlike the rest of the world, we go after truth and beauty instead of provocation and self-justification. We’re not just being different ’cause it’s fun to be different: We’re being different because these qualities matter.

The Yeast in Dough Story.

Matthew 13.33, Luke 13.20-21.

Jesus gave this short one-liner parable right after his Mustard Seed Story in both Matthew and Luke. It’s quick.

Matthew 13.33 KWL

Jesus told them another parable: “Heaven’s kingdom is like yeast.

A woman who had it, mixed it into 43 liters of dough till it leavened it all.”

 

Luke 13.20-21 KWL

20 Jesus said again, “What’s God’s kingdom like? 21 It’s like yeast.

A woman who had it, mixed it into 43 liters of dough till it leavened it all.”

It follows the Mustard Seed Story because it’s presenting a similar idea about the growth and spread of God’s kingdom. The kingdom’s like a tiny seed which grows into a vast tree. Or like yeast which a woman mixes into an industrial-sized amount of dough.

The original text of both gospels has σάτα τρία/sáta tría, “three sátons.” No, not Satan; sáton. It’s Greek for the Hebrew unit of measurement סְאָה/çeá (NIV “seah”) which is a third of an אֵיפָה/eyfá (KJV “ephah”). No, that doesn’t clear things up any. Sorry.

Medieval rabbis believed measurements in the bible were based on the בֵּיצָה/beychá, “egg.” Six beychím made a לֹג/log, (pronounced loʊg, not like a block of wood). Four logím, or 24 eggs, made a קַב/qav (KJV “cab”). Six qavím, or 144 eggs, made a çeá. Three çeaím, or 432 eggs, made an eyfá… and I could go on, but your eyes would glaze over even more than they already have.

Whose eggs? Ah, that’s a whole other debate the rabbis had. Not that it mattered; some of them insisted eggs were smaller today than they were in bible times. But if we’re using chicken or duck eggs as a rough estimate, we get about 14⅓ liters per seah. Jesus said three of ’em, so that’s 43 liters.

Westerners tend to measure dough by weight, and figuring 1.18 pounds per liter, you’re talking roughly 50 pounds of dough. Which is what the translators of the CSB calculated; the translators of the NIV figured 60 pounds.

But most translators skipped the math and followed the KJV’s cop-out of translating sáta as “measures.” What’s a measure? You don’t know. Most people presume it’s the volume of a measuring cup; a quart, maybe. Three quarts. Three loaves of bread. Which is not what Jesus was thinking. Think much bigger.

KJV “…three measures of meal…”

CEB “…three batches of flour…”

ESV, ISV, NET, NLT, NRSV “…three measures of flour…”

GNT “…a bushel of flour…”

GNV “…three pecks of flour…”

ICB “…a big bowl of flour…”

NASB “…three sata of flour…”

NCV “…a large tub of flour…”

NLV “…three pails of flour…”

VOICE “…a huge quantity of flour…”

I used to work in a kitchen which had an industrial-size mixer for when we’d make lots of baked goods. I think we could fit a çeá’s worth of dough into it; might be pushing it. Yet Jesus described a woman mixing three of these volumes. Back in his day, it’d obviously be done by hand. Maybe with a really large spoon. Whenever I’ve had to mix a barrel’s worth of stuff by hand, I used an oar. It’s not light work.

This kinda begs the question: Why would this hypothetical woman be mixing 50 pounds of dough? The way they made bread in the ancient middle east, that’d make maybe 250 flatbreads. Enough for 100 people.

But like I said, these two parables are about impossibly large amounts. And Jesus is right about how yeast works: Given enough time, even a very small amount of yeast will work its way into every last milliliter of that dough. His kingdom’s like that. Little bit of gospel spreads everywhere.

“You don’t know his heart.”

I got a coworker who loves to talk about End Times stuff, ’cause he’s kinda obsessed with it. (No, this article’s not on the End Times.) He likes to bring up any little thing which might be an End Times harbinger, just to get my take on it. Most of the time I tell him he’s worried over nothing. Yeah, some of those things are evil. Racism’s evil, slavery’s evil, pandemics are evil, wars are evil. And they’re the same evils humanity’s had since the very first humans. Wars happen. Plagues happen. Evil people take power. ’Tis nothing new. It’s new to him; he doesn’t know enough history. Which is the usual reason people claim, “Oh it’s so the last days; things have never been this bad.” Yeah they have. And worse.

In 2020 he asked me if I thought then-President Donald Trump was the Beast. Of course I told him no. Because I checked. Just because Trump still acts mighty beastlike on a frequent basis, and just because he’s managed to sucker a lot of partisan Christians into supporting him, doesn’t make him any more the Beast than Richard Nixon, Warren Harding, Woodrow Wilson, James Buchanan, Andrew Jackson, or any of the other various immoral men we’ve elected to govern the United States. Plus, I pointed out, we should never really be surprised when someone who’s not Christian doesn’t act Christian.

At this another coworker, whom I’ll call Yanni, butted in: “Trump is so a Christian.”

Yeah, no he’s not.

We got into a minor back-and-forth, where Yanni offered the usual arguments for why Trump’s a Christian. Like how he says he’s Christian. As do lots of people who aren’t really. Which is why I responded it doesn’t matter what Trump calls himself; he could call himself a unicorn if he so chose; doesn’t make him one. Calling yourself Christian means you think you’re Christian, but it’s really what Jesus thinks that counts.

“Who are you to say?” Yanni insisted. “You don’t know his heart.”

If you didn’t grow up Christian, “You don’t know his heart” is an old bit of Christianese which means “You can’t read his mind.” The ancients believed humans think with our hearts, and that’s what “heart” means in the bible. The medievals believed humans feel with our hearts, and from the middle ages to today, Christians have mixed up the medieval definition with the ancient one. So when many Christians say “You don’t know his heart” some of ’em mean, “You don’t know how he feels, deep down, inside.”

Either way, Yanni claimed there’s no way for me to know Trump’s true relationship with Christ. An argument, I might point out, which works both ways: Yanni doesn’t know his heart either, so there’s no way Yanni could know he is Christian.

But “You don’t know his heart” is false. Jesus told us how we can identify his followers: Fruit. If you’re Christian, you got the Holy Sprit within you. If you follow the Spirit—as you should!—you produce fruit. And if you resist the Spirit, you produce bad fruit; you’re fleshly. And back before he was banned from Twitter, what did Donald Trump tweet all day long? Hatred. Anger. Partisanship. Rabble-rousing. Separatism. Envy. Divisiveness. Unethical behavior.

Luke 6.43-45 KJV

43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

You wanna know whether a person is Christian? Look at their character. Low character, no Christian.

Fleshly Christians.

Jesus wants his followers to produce good fruit. Fruit of the Spirit, typically. It’s proof of our salvation: If we really do have the Holy Spirit within, if we really do abide in Christ, if we really have a relationship with our Father, we’re gonna be fruity.

No, not automatically, despite what some Christians claim. I know; I’ve heard their testimonies. “All of a sudden I just stopped sinning! It’s amazing!” No; at most the Spirit broke some addictions, but you chose to listen to the Spirit instead of your flesh. You chose to resist temptation instead of getting deterministically reprogrammed to follow God instead of your id. Fruit doesn’t spontaneously happen. It’s the product of a relationship—the one we often claim we have instead of religion—in which the Spirit leads and we follow. Most of the time it’s way easier than we ever expected (’cause the Spirit empowers us), and the more we do it the easier it gets, but still: Both of us do it.

And then there are the Christians who aren’t fruity. They’re fleshly.

No doubt you’ve met a few. Are related to a few. They aren’t loving. They’re joyless. Quickly irritated, angered, outraged, offended. Impatient. Out-of-control emotions. They do all sorts of evil things, ranging from white lies to full-on criminal activity, and justify it all sorts of ways. They claim they trust God, but more often trust their wallets, friends, political parties, media, and some stranger they found on the internet who tells it just the way they like it. They know it all; you can’t tell ’em different. They have no self-control, as you can tell from their debts, waistline, constant tardiness, and inability to let others reply, or have the last word. They haven’t crucified the flesh; Ga 5.24 in many cases they’re even saying God wants them to indulge themselves, because didn’t he make this world for us to enjoy?

Fruit isn’t their litmus test for Christianity. They came up with substitutes. They’re looking for orthodoxy, conformity, niceness, zealousness, baptism, whether you said the sinner’s prayer, whether you’re in a bible-believing church, the right politics, the right vocabulary. And sometimes they’re looking for nothing, and accept you’re Christian entirely because you say you are.

They get outraged when I suggest certain self-described “Christians,” who nonetheless demonstrate none of the Spirit’s fruit soever, are not.

As I said, fruit isn’t their litmus test. I claim it is; they claim it can’t be. Because they’ve never remotely thought of fruit that way. Fruit’s just a nice idea; the Galatians verses are just a nice passage to memorize; and when Jesus talked about fruit he was only talking about false prophets, Mt 7.15-16 and not all of us are prophets. Their churches claim one of the other unscriptural litmus tests, like a sinner’s prayer, and denouncing Satan at one’s water baptism.

And hey, what about newbies? If a person’s just become Christian a month ago, or six months ago, should we expect a “baby Christian” to exhibit the Spirit’s fruit to the level of a mature Christian? That’s ridiculous. They’re too new! Besides, even the spiritually mature Christians they know are occasionally, if not frequently, deficient in love, joy, peace, patience, and grace.

And whenever they point to the “mature Christians” they know with frequent lapses of fruit, you begin to realize exactly why they never remotely thought of fruit as evidence of one’s Christianity.

Jesus’s list of works of the flesh.

Mark 7.17-23, Matthew 15.15-20.

Every so often I bring up a fruit of the Spirit like grace, or a work of the flesh like gracelessness. And no, these aren’t among the fruits and fleshly works Paul listed in Galatians 5. Because, in I said in my article on the topic, it’s not a comprehensive list. Wasn’t meant to be.

Because it’s not in Paul’s list, I’ll get pushback from time to time from a Christian who has the Galatians lists memorized, and has it in their head the lists are comprehensive. “Waitaminnit, that’s not one of the fruits.” And then I have to explain how this particular attitude and behavior has its clear origin in a Spirit-led lifestyle, or Spirit-defying human depravity. Grace should be one of the more obvious ones, ’cause grace is obviously a God thing. But you know how literalists can be. The scriptures gotta literally say it’s a fruit, and if they don’t it’s not.

Sometimes it’s not even about literalism: It’s because they want it to be a comprehensive list. Because they’re doing fleshly stuff, and wanna get away with it. Because there are good behaviors they really oughta develop in their lives, and they don’t wanna. Turning Galatians 5 into a comprehensive list is their loophole, and they’ll fight to the spiritual death to defend it.

Funny; the context of Galatians 5 is the Pharisees and their loopholes. Paul objected to how certain Christians figured grace means we can get away with stuff, ’cause no it doesn’t. And right after Jesus critiqued the Pharisees for the very same attitude, he explained to both his students and the crowd how evil comes from within, not without. It’s not what goes into us which makes us ritually unclean; it’s what comes out. Evil attitudes, intentions, and behaviors defile us. And all of ’em come from the id, from the selfish impulses, from the יֵצֶר הַרַע/yechér ha-ra, from the flesh.

’Cause the Pharisees of Jesus’s day claimed evil comes from the outside in. Entirely wrong. Humans are inherently selfish, but we wanna justify our selfishness so we can (selfishly) feel good about ourselves despite all the destruction we wreak by our self-serving behavior. The result is pretty much all the evil in the world. (The rest comes from natural disasters—some of which human behavior also produces.)

First problem Jesus ran into was his students telling him his lesson had offended the Pharisees. Well, Jesus explained, they’re blind guides. They think they understand God; they really don’t; there’s no telling them anything; forgive it as best you can. Pity the fools.

Second was the students not getting it.

Mark 7.17-18 KWL

17 From the crowd, once Jesus entered the house, his students were asking him what “the parable” meant.

18A Jesus told them, “Don’t you understand this either?”

 

Matthew 15.15-16 KWL

15 In reply Simon Peter told Jesus, “Explain the parable to us.”

16 Jesus said, “Don’t you yet understand either?”

Peter makes it clear they thought this is a parable. It’s not. Jesus’s parables are about his kingdom, and this teaching is about the stuff which keeps people away from his kingdom. So Jesus got blunt: He wants us to understand him, and not weasel out of it by claiming he’s being hyperbolic. He’s not.

Food goes in. Evil comes out.

The Pharisees objected that Jesus didn’t ritually wash his hands. Which is admittedly unsanitary, but they weren’t trying to be sanitary (and since they all dipped their forearms and feet in the same jars, it really wasn’t all that sanitary); it was all about being ritually clean.

The word Pharisees used to describe Jesus and his kids was κοινοῖ/kiní, “common,” which isn’t really an insult unless you have a caste system where Pharisees are nobles in the top rank, and non-Pharisees are commoners in the lowest rank. To them, Jesus was acting like a dirty peasant pagan.

Whereas to Jesus, their ritual washing was all for show anyway. Skipping it didn’t make you “common.” Thinking like a dirty pagan peasant, with a heart full of selfish and depraved ideas, is what did it to you. The show covers up the fact your heart might be full of that selfishness and depravity—but you look good, so nobody can call you on your evil.

Mark 7.18-20 KWL

18B “You know how everything from outside, which goes into the person, can’t make them ‘common’?

19 Because it doesn’t enter their heart, but into the bowels, and goes out into the latrine.

All the food gets cleaned out.”

20 Jesus said this: “What comes out of the person? That makes the person ‘common’.

 

Matthew 15.17-18 KWL

17 “You know how everything which goes in the mouth, enters the bowels and goes down the latrine?

18 What comes out of the mouth, comes out of the heart—and that makes the person ‘common.’ ”

Food passes through your alimentary canal. It doesn’t get to your heart… although if you eat too much of certain types of foods, you’re gonna clog your arteries with plaque. But Jesus isn’t speaking of one’s literal heart, but one’s mind. Your food isn’t gonna make you think and do evil. Your mind will. Your food’s just gonna come out in your poo.

Evil’s far more deeply embedded than that.

Mark 7.21-23 KWL

21 “For evil reasoning comes out from within the person’s heart:

Porn. Theft. Murder. 22 Adultery. Covetousness. Depravity.

Deception. Immorality. Stinginess. Slander. Conceit. Stupidity.

23 All these inner evils come out and make the person ‘common’.”

 

Matthew 15.19-20 KWL

17 “For evil reasoning comes out of the heart:

Murder. Adultery. Porn. Theft. False witness. Slander.

20 These make the person ‘common’. Not washing one’s hands to eat doesn’t make the person ‘common’.”

Like Paul’s list, Jesus’s isn’t comprehensive either. But these are traits we should never see among Christians. When we see the Spirit’s fruit in our lives, we’re clean, kosher, Christian. When we see no evidence of any influence of the Holy Spirit—unchanged, unregenerated, unrepentant, unfruitful people—we’re unclean, treyf, pagan.

Evil reasoning (διαλογισμοὶ πονηροί/dialoyismé poniré, KJV “evil thoughts”) tends to get listed with the others, but really all these things are evil thoughts. And notice how a number of ’em violate the Ten Commandments.

PORN (πορνεῖαι/porneíe, “sex-minded,” KJV “fornications”). Porn refers to any inappropriate sexual activity: People who regularly have sex on the brain, and won’t limit it to monogamy, fidelity, and the considerations of their partner.

Lots of Christians figure sex isn’t an issue once you’re married: Have all the sex you want with your spouse! But you can still be inordinately interested in sex. Some years ago a few famous pastors raised eyebrows by declaring Christian couples need to have sex daily… despite what either partner, usually the under-appreciated wife who now has to submit to her husband’s objectifying lusts, is comfortable with. Look, if the wife doesn’t wanna have sex every day, usually there’s good reason! Her husband probably sucks at ministering to her needs. (And not just her sexual needs; get your mind out of there.) The demand for daily sex is still selfish. Still lacks self-control. Still porn.

Bad Christians dismiss their promiscuity by claiming it’s a form of love. I once met a guy who called himself a “love addict”—by which he meant he couldn’t keep himself from bedding women, despite his marital vows. What he was really addicted to was the thrill of adulterous fornication.

THEFT (κλοπαί/klopé, KJV “thefts”). Refers to whether you’re outright stealing things, or secretly trying to get away with stuff. Getting an unfair advantage over everyone else, getting ahead by misusing other people’s trust. To them, life is war and competition and profit, and if you’re not playing the game you’re a fool.

This looks nothing like the humility, transparency, love, and service Christians oughta see in one another. Yet I’ve been in a few Christian organizations where theft is everywhere: People brought their “business sense” from the “real world” into the environment and corrupted it. But then again they didn’t really bring it in from outside. They justified it on the outside. It was already within them.

MURDER (φόνοι/fónë, KJV “murders”). Thankfully we don’t see a lot of murder among Christians. (Well, not after they turned to Jesus.) There are exceptions, but by and large Christians know better.

Where we don’t know better is when we wish others were dead. We Christians do this all the time. I know from experience: I still know a lot of people who are really interested in politics, and really, really hate the opposition party. And anyone who supports it. And enemies of the United States, both real and imaginary. And so forth.

Jesus equates this hatred with murder. Mt 5.22 If you hate a person enough to wish they were dead, you murder them in your heart, and people with this level of hatred in ’em are unfit for God’s kingdom. Supposed to love our neighbors and enemies, remember?

ADULTERY (μοιχεῖαι/mikheíë, KJV “adulteries”). Our culture’s definition of adultery, and the bible’s, are very different. It was a patriarchal culture, where men were culturally permitted to have sex with anyone they were personally responsible for. God forbade ’em to have sex with relatives and slaves, but they still had polygamy and “concubines”—an old-timey word for “girlfriend.” (I don’t care if your favorite bible dictionary claims it means “secondary wife.” It did not. It meant an unmarried woman with whom a man had sex.)

Adultery in that culture meant having sex with someone who wasn’t yours to have sex with. Someone else’s spouse. Someone else’s significant other. A minor. A relative. A stranger in the pornography you consume (and they’re all strangers, aren’t they?). Rape would also fall into this category. Sexual harassment as well.

There’s a fair amount of overlap between porn and adultery, but Jesus was covering the bases.

COVETOUSNESS (πλεονεξίαι/pleonexíë, KJV “covetousness”). Coveting is simply wanting stuff. Which isn’t in itself a sin, but when you want what you can’t or ought not have, that’s sin. But notice Jesus doesn’t specifically single out the sinful stuff: He lists coveting in general. Simply wanting stuff.

’Cause there are a lot of people who aren’t at all satisfied with what they have. They gotta have more. Could be money, position, authority, honor, special treatment, perqs, benefits, and so forth. Unlike the humble, who are fine with where and who they are, these folks demand whatever they can get. And y’know, certain churches teach we should demand whatever we can get, ’cause we’re God’s kids Mt 7.11, Lk 6.38 and deserve the best of everything.

But in so doing we violate Jesus’s example. Part of the devil’s temptations to Jesus included goading him to demand all the stuff Jesus was due by being God’s son. And Jesus wouldn’t. There’s nothing wrong with asking for daily bread, Mt 6.11 but the self-entitled ask not for a day’s worth, but a pantry’s worth. They justify their greed by pointing out how God has more than enough. He does—but the kingdom’s resources are meant to further the kingdom, not line our pockets.

DEPRAVITY (πονηρίαι/poniríë, KJV “wickedness”). Habitual evil behavior. You know the sort who can’t or won’t quit their vices? They’re not addicted; they just don’t wanna quit. Won’t stop drinking, gambling, red meat, sarcasm, holding grudges, or other bad behavior. They’d rather be destroyed than give it up. It’s freedom! It’s who they are! But it’s wrecking ’em and their relationships—including the relationship with God.

DECEPTION (δόλος/thólos, KJV “deceit”). You know, liars and hypocrites.

IMMORALITY (ἀσέλγεια/asélyeia, KJV “lasciviousness”). People who do as they wish and don’t care who it offends, what biblical commands it violates, who gets offended, whether it’s false or evil: Their heart wants what it wants, so they’ll do as they please.

Sometimes it takes the form of “the greater good” argument, or the ends justifying the means—and in this form it regularly works on Christians. “Yeah, we gotta hide our ministers’ sins—but only so the name of Jesus isn’t dragged through the mud.” It’s never really his name they’re concerned about.

STINGINESS (ὀφθαλμὸς πονηρός/ofthalmós ponirós, KJV “an evil eye”). Yeah, literally it says “evil eye.” A “good eye” and “evil eye” are Hebrew idioms which refer to generosity and stinginess. Hopefully we have good eyes: We give when we can.

The stingy don’t give when they can. Or they give the minimum amount necessary to appear benevolent, like when a billionaire gives a thousand dollars to a charity—a millionth of their money, which they’ll never miss, and can deduct from taxes. They don’t think of money as something God gave them to bless others; if they’re not already worshiping it, they figure money’s something God gave them to bless themselves.

SLANDER (βλασφημία/vlasfimía, KJV “blasphemies”). Slander’s when you falsely accuse anyone. It applies to everyone, not just God. And Christians commit it all the time… usually in the form of gossip.

FALSE WITNESS (ψευδομαρτυρίαι/sevtho-martyríë, KJV “false witness”). Claiming you know something when you don’t. Not necessarily slander, although slander is definitely a form of false witness. Like I said, Jesus was covering his bases.

A pretty common way Christians bear false witness is by spreading internet rumors. We’re really lazy about checking facts, and wind up spreading fake news instead of stopping it in its tracks. But there are people who live for this sort of thing, and will never tell an honest story when a juicy one will do. So this’d be them.

CONCEIT (ὑπερηφανία/yper-ifanía, KJV “pride”). Taking pleasure in our achievements, i.e. pride, isn’t necessarily evil. It’s only when we make too much of ourselves that we’ve crossed the line into conceit: Pride gone too far.

Naturally conceit’s the opposite of humility—of recognizing our true value, which is a fruit of the Spirit. Jesus is humble, Mt 11.29 for he knows precisely who he is. We must remember who we are in his kingdom, and never claim otherwise.

STUPIDITY (ἀφροσύνη/afrosýni, KJV “foolishness”). People who don’t think things through—or don’t think at all. They react. Their lives are reduced to knee-jerk reactions: Either “I like that” or “I don’t like that,” yet they can’t always tell you why they like or dislike things. Or, when they do, it’s usually their favorite talk-radio host’s explanation instead of their own thinking.

God gave us brains, and God grants us wisdom when we ask him for it. Jm 1.5 He expects us to think and reason, and get ourselves out of trouble preventatively, not after the fact. He doesn’t want us to react on instinct; certainly not the selfish instincts we were born with. He wants us to think on what’s good and right and God-pleasing, and thoughtfully respond to the world around us. There are far too many irrational Christians among us, whose first response is based on instinct, and whose second response is to cover up the misbehavior by giving it Christianese names: “That just grieved my spirit, so that’s why I said what I did.” Hogwash: You didn’t think. Confess. Repent. And next time, think.

These things make us unclean.

A Christian is defined by our relationship with God through Christ Jesus. If we have such a relationship, we’re Christians. How do we know, how do we prove, we have such a relationship? We’re fruity. We have the Holy Spirit within us; we follow his guidance and leading; we produce his fruit. Fleshliness suggests, at best, we’re sucky Christians; at worst we’re not Christian at all.

So. If we have any fleshly works in our lives—and every Christian, to some degree, has some—we gotta be rid of them. We gotta make the effort. Which God recognizes, and honors: We’re saved by his grace, and God’s grace is for those who make this effort. But for those who make no effort—who figure baptism, the sinner’s prayer, or good karma is getting them into heaven—they’re betting on the wrong horse. Work the relationship. Fight the works of the flesh. God will help you win.

The Wheat and Weeds Story.

Matthew 13.24-30, 13.36-43.

Presenting another of Jesus’s parables about agriculture. It appears nowhere but Matthew, and it happens right after the Four Seeds Story. Mt 13.18-23 Historically Christians have considered it a parable of the End Times.

Matthew 13.24-30 KWL

24 Jesus presents another parable to them, telling them,

“Heaven’s kingdom compares to a person planting a good seed in his field.

25 As the person sleeps his enemy comes,

plants weeds in the middle of the grain, and goes away.

26 When the stalks sprout and produce fruit, the weeds also appear.

27 The householder’s slaves, approaching, tell him, ‘Master, you plant good seed in your field, right?

So where have these weeds come from?’

28 The master tells them, ‘A person—an enemy—did this.’

The slaves tell him, ‘So do you want us to go out and pluck them?’

29 The master says, ‘No, lest plucking the weeds uproots the grain with them.

30 Leave them all to grow together till the harvest.

At harvest time, I’ll tell the harvesters, “Pluck the weeds first, and tie them in bundles to burn them.

Gather the grain into my barn.” ’ ”

I’m gonna point out something they tend to skip: Notice whenever the apostles describe the End in the scriptures, it looks like Jesus first raptures his Christians and gathers us into his kingdom, and then the rest of the world gets dealt with. But in the Wheat and Weeds Story, the master orders his harvesters to first pluck the weeds. So this story’s timeline, and the typical End Times timelines… don’t sync up.

Hmmm. Well, I’ll leave you to fret about that, and talk botany.

Left, vetch. Right, darnel.

This story’s also called the Wheat and Tares story. Wheat is how σῖτος/sítos traditionally gets translated, though the word really means “grain,” and the KJV sometimes even translates it “corn.” Mk 4.28, Ac 7.12 (No, they don’t mean maize; that’s what “corn” means in the United States. Elsewhere “corn” is just a synonym for grain.) Sítos could refer to wheat, barley, or oats. But likely wheat, ’cause of what takes place in this story.

Tares is the old-timey word for vetch (Vicia sativa), a type of weed which grows all over the planet. Looks like wheat till it starts growing leaves and flowers. It’s also kinda toxic to humans, although bitter vetch (Vicia ervilia) is edible, and sometimes the poor ate it in medieval Europe. And fava beans (Vicia faba) are used in all sorts of dishes.

However, vetch is what John Wycliffe imagined ζιζάνιον/zizánion meant, ’cause of what he knew about English agriculture. Later English translations, like the Geneva Bible and King James Version, followed Wycliffe’s lead. But Jesus isn’t English: Which plant might middle easterners have called zizánia? And most historians figure it’s darnel ryegrass (Lolium temulentum, “false wheat,” which ancient Jews called זוֹנִין/zonín). It’s another weed which grows everywhere, and likewise looks just like wheat… till the seeds appear. Wheat turns brown, and darnel turns black.

If it’s harmless, why did the ancients make a big deal about darnel? Because darnel is very susceptible to Neotyphodium funguses. If you eat any infected darnel, the symptoms are nausea and intoxication. (The temulentum in darnel’s scientific name means “drunk.”) And of course it might kill you. Hence people sometimes refer to darnel as poison.

So Jesus’s audience realized the serious problem these specific weeds posed. The rest of us, who only read “tares” or “weeds” in our bibles, not so much. Weeds are inconvenient, and use the water meant for our crops, but otherwise they sound kinda harmless, and it should be easy to sort them out, right? Um… not so much with darnel. And not so harmless.

Typically farmers waited till harvest time to sort out which was which. Most of ’em did as Jesus described his householder advising: Wait till harvest, then pluck and burn the darnel, lest their seeds infest a future crop. Which the seeds did anyway, ’cause seeds get loose.

The kingdom, Jesus said, is like this. I leave it to the now-worried “prophecy scholars” as to how close a match it is.

The Mustard Seed Story.

Mark 4.30-32, Matthew 13.31-32, Luke 13.18-19.

Another of Jesus’s agricultural parables. In Mark he told this one right the Independent Fruit Story, in Matthew it’s in between the Wheat and Weeds Story and its interpretation, Mt 13.24-30, 36-43 and in Luke it’s after Jesus cured a bent-over woman. Lk 13.10-17

Uniquely (in two gospels, anyway) Jesus starts it by especially pointing out it’s a hypothetical comparison to God’s kingdom. Just in case his listeners weren't yet clear he’s being parabolic; after all there are certain literalists who struggle with the concept. I’ll get to them.

Mark 4.30 KWL

Jesus said, “How might we compare God’s kingdom?

Or with what parable might we set it?”

 

Luke 13.18 KWL

So Jesus said, “What’s like God’s kingdom? What can it be compared with?”

So what’ll we compare God’s kingdom with today? How ’bout a mustard seed? Various preachers, and maybe a Jesus movie or two, like to imagine Jesus holding up one such seed, as if he was carrying around this prop just so he could whip it out during the lesson… as if anybody in the audience could even see the tiny thing between his fingers. This, Jesus said, is like the kingdom.

Mark 4.31-32 KWL

31 “Like a mustard seed?—which, when sown in the earth,

is smaller than all the seeds in the earth.

32 When it’s sown, it grows up and becomes greater than all the greens.

It makes great branches, so wild birds could live under its shadow.”

 

Matthew 13.31-32 KWL

31 Jesus set another parable before them, telling them, “Heaven’s kingdom is like a mustard seed,

which a person takes, sows in their field—

32 which is smaller than all seeds, and can grow to be the largest of the greens.

It becomes a tree, so wild birds are coming and living in its shadow.”

 

Luke 13.19 KWL

“It’s like a mustard seed, which a person takes and throws in their garden.

It grew and became a tree, and wild birds settled in its branches.”

Memorable story, right? Tiny little seed becomes a great big tree. God’s kingdom is just like that. Didn’t start from much, and now a third of the world claims allegiance to Jesus. Likewise when one of our evangelists comes into a community and starts sharing Jesus, it may begin with one or two people or families, and before we know it there’s a huge church, and everyone’s flocking to it like wild birds.

That’s the rather obvious interpretation of this parable. That’s the consensus of what Christians have been teaching for millennia. Small beginning, big finish.

So what’s the problem? Well, Jesus wasn’t giving a botany lesson; he was using a parable to teach on the kingdom. But Christians, particularly literalists, keep getting hung up on the botany.

The Independent Fruit Story.

Mark 4.26-29.

Here’s another of Jesus’s agricultural parables. It only appears in Mark, and because it comes right after the Four Seeds Story, some of the folks in the connect-the-dots school of bible interpretation presume the seed in this story is the same as the seed in that story: It’s God’s word. Mk 4.14

Thing is, Jesus says what the seed represents in his very introduction of the parable: “This is God’s kingdom.” Mk 4.26 It’s not merely a message, a teaching, a prophecy, a doctrine; it’s God’s kingdom itself. All Jesus’s parables are about his kingdom. Miss this fact and you’ll always miss the point.

There’s no secret code in which every “seed” in every parable represents God’s word. Every parable is interpreted independently of the others. Clear your mind about the other parables and come to this story fresh. Got it? Good. Now read.

Mark 4.26-29 KWL

26 Jesus was saying, “This is God’s kingdom:

Like a person throwing seed onto the ground.

27 He might sleep, and he might rise up, night and day,

and the seed might sprout, and might grow, while he’s unaware.

28 The ground automatically produces fruit.

First a sprout, then a head, then a head full of grain.

29 Once the fruit is ready, he quickly swings the sickle:

It’s harvest time.”

Jesus used a lot of subjunctive verbs in this story—talking about what might happen, what could happen; the KJV translates ’em as what “should” happen, but in the 1500s “should” meant it was likely, not mandatory. But typical translations delete all this possibility stuff, and make it sound all fixed and definite.

ME: “…and the seed might sprout, and might grow.”

KJV: “…and the seed should spring and grow up…”

NKJV: “…and the seed should sprout and grow…”

CSB, NIV, NLT: “…the seed sprouts and grows…”

ESV, NASB: “…and the seed sprouts and grows…”

Hence people with those translations get the idea the seed will sprout, will grow, will produce fruit, will be ready to harvest. But that’s not how Jesus describes it. These things might happen. And might not.

The Four Seeds Story.

Mark 4.1-9, 4.13-20; Matthew 13.1-9, 13.18-23; Luke 5.1-3, 8.4-8, 8.11-15.

Jesus’s first parable is often called “the Parable of the Sower,” which seems odd to me because the story’s not about the person sowing seed. It’s about the seeds and what happens to them. The planter just flung ’em around, as planters did back then. So I call it the Four Seeds Story.

As I said in my parables article, all of Jesus’s parables are about God’s kingdom. So you’d think the Four Seeds Story would be super easy to interpret—especially since Jesus privately gave his students a key to his analogies, and they put it in the bible. But never underestimate the ability of Christians who wanna weasel out of the implications of Jesus’s lessons.

The story starts with Jesus feeling the need to get a little distance from the crowds who swarmed him. Since a number of his students were fishermen, he figured hey, why not use this connection to his advantage?

Mark 4.1 KWL

Again Jesus went out to teach by the Galilee’s sea.

A large crowd gathered round him, so he entered a boat to sit in the sea.

The whole crowd at the sea were on the beach.

 

Matthew 13.1-2 KWL

1 That day, Jesus left the house and was sitting by the Galilee’s sea.

2 Large crowds gathered round him, so he entered a boat to sit in it.

The whole crowd was standing on the beach.

 

Luke 5.1-3 KWL

1 This happened when the crowds pressed on Jesus to listen to God’s word:

He was standing by Lake Kinneret, 2 and saw two boats run aground by the lake.

The fishermen had left them and were cleaning the nets.

3 Jesus entered one of the boats, which was Simon’s.

He asked Simon to put the boat out a little ways from the land.

Sitting in the boat, he taught the crowds.

The sea, or θάλασσα/thálassa, is what Greek-speakers called any large body of water, so those who object, “It’s a lake, not a sea,” is confusing our present-day definition with the ancient one. Lake Kinneret, nowadays called Lake Tiberias, is a fairly large lake. The waves crashing on shore, even on a calm day, make a whole lot of noise. Jesus would’ve had to shout to be heard over them. Still, he must’ve figured going hoarse was preferable to getting crowded.

Between the surf noises and the fact Jesus didn’t explain his analogy, a number of ’em likely didn’t catch what Jesus meant by this parable. Namely that it’s about them.

Mark 4.2-9 KWL

2 Jesus taught them many things in parables.

He told them in this lesson, 3 “Listen. Look, a planter came forth planting.

4 While planting, this happened: One seed fell by the road,

and birds came and devoured it.

5 Another seed fell by rocks where it hadn’t much earth,

quickly sprang up because it had no depth of earth,

6 and once the sun rose it was scorched,

and because it had no root it was dried up.

7 Another seed fell in the thorns,

and the thorns rose up and choked it. It produced no fruit.

8 Another seed fell on good earth and was producing fruit—

rising, growing, bearing 30, 60, and 100 fruits.”

9 Jesus said, “Who has listening ears? Listen!”

 

Matthew 13.3-9 KWL

3 Jesus told them many things in parables, saying,

“Look, a planter came forth for the planting,

4 and during this planting one seed fell by the road,

and the coming birds devoured it.

5 Another seed fell by rocks where it hadn’t much earth

and quickly sprang up because it had no depth of earth.

6 It was scorched by the rising sun,

and because it had no root it was dried up.

7 Another seed fell in the thorns,

and the thorns rose up and choked it.

8 Another seed fell on good earth and was producing fruit—

one 100 fruits, one 60, one 30.

9 Listen, you who have ears!”

 

Luke 8.4-8 KWL

4 With the great crowds with him, traveling to him from the city,

Jesus said by a parable, 5 “At the planting, a planter came out with his seed.

During his planting, one seed fell by the road and was trampled,

and birds of the air devoured it.

6 Another seed fell down in the rocks,

and as it grew it was dried up because it had no moisture.

7 Another seed fell in the middle of thorns,

and the thorns, growing up with it, choked it.

8 Another seed fell on good earth,

and as it grew it produced 100 times the fruit.”

Saying this, Jesus shouted, “Listen, you who have listening ears!”

If you too have listening ears, you’ll realize it’s just as much about you.

Parables: For those with ears to hear.

Mark 4.10-13; Matthew 13.10-17; Luke 8.9-10, 10.23-24; John 12.37-40.

The verb παραβάλλω/paravállo literally means “to throw to,” like the arc—the parabola—a ball makes when you throw it to a teammate. Often over the heads of your opponents. And in much the same way, a παραβολή/paravolí, “parable,” is meant to go to your teammate… and usually, deliberately, over the heads of your opponents.

When Jesus told stories, he used analogies. He wasn’t the only ancient teacher to use ’em; every ancient culture uses analogies. Aesop of Samos is an obvious one. His collection of stories is called the Μύθοι/Mýthi, “Stories,” which in English has been customarily translated “Fables,” ’cause fable is Middle English for “story.” But by our day, fable means “story about animals which has a moral”—in other words exactly like Aesop told.

As a dog crossed a river with a piece of good meat in his mouth, he believed he saw another dog under the water, with the very same meat. He never imagined the one was only the reflection of the other, and out of greediness to get both, he snapped at the reflection—and lost what he had. All who covet, lose.

Jesus’s stories weren’t told to teach morals. They’re meant to teach his followers, both ancient and current, about God’s kingdom. Thing is, Jesus seldom gave a key to his analogies: Who’s that person meant to represent? What’s that animal a symbol of? What does that action compare to? Is that character meant to be God, Messiah, the Christian, a pagan, what? But Jesus’s response to such queries was typically, “Listen, if you have ears!” Mt 13.9

See, when people pursue God’s kingdom, and realize Jesus’s stories are all about this kingdom, Jesus presumes we’ll easily figure out what he means. Really anybody can figure out what he means. I’ve heard pagans listen to Jesus’s parables and then be asked, “What do you think it means?” When they understand the context of God’s kingdom, their interpretations are usually dead on. Doesn’t take a rocket scientist or a biblical scholar to figure out what Jesus means; it’s hiding in plain sight.

But when people aren’t pursuing God’s kingdom at all—as, sad to say, a lot of Christians really aren’t—the analogies go right over their heads. As we see every time preachers claim Jesus’s stories aren’t really about his kingdom, but some other thing. Usually the preacher’s pet cause.

But the parables are always about the kingdom. Always. Period. Jesus said so.

Mark 4.10-11 KWL

10 When Jesus was with his students alone,

those around him with the 12 apostles asked him about the parables.

11 Jesus told them, “God’s kingdom’s mysteries were given to you.

To those outside, everything comes in parables.”

 

Matthew 13.10-12 KWL

10 Coming to Jesus, the students told him, “Why do you tell them parables?

11 In reply Jesus told them, “Because you were given knowledge of the heavenly kingdom’s mysteries.

They weren’t given that.

12 Whoever has, it’ll be given them; it’ll overflow.

Whoever doesn’t have, what they do have will also be taken from them.”

 

Luke 8.9-10 KWL

9 Jesus’s students were asking him why this ought to be a parable.

10 Jesus said, “You were given knowledge of God’s kingdom’s mysteries.

The rest is in parables, so ‘seers might not see’

and ‘hearers not comprehend.’ ” Is 6.9

I’ve frequently heard this claim: Jesus supposedly told parables instead of blunt facts because he wanted plausible deniability. He was speaking in a politically charged environment, y’know. Though he’s Messiah, the king of Israel, two other guys held that title at the time: Tiberius Caesar personally held lordship over the province of Judea, so he was technically its king; and Caesar had appointed Antipas Herod as ruler of the Gailee, who was only tetrarch but still considered its king. So if Jesus spoke in any way about being king, it’d be sedition, and gave his critics and opponents the ammo they needed to have him arrested. Much like science fiction TV shows in the 1950s and ’60s, Jesus couched his radical ideas in parables so he could always claim he wasn’t literally speaking of a kingdom, and conquering the world.

This theory gets disproven pretty quickly by Jesus’s Vineyard Story. The head priests knew exactly what Jesus meant when he spoke of a “master” destroying his tenant farmers.

Luke 20.15-19 KWL

15 “Throwing him out of the vineyard, they killed him.

So what will the vineyard’s master do to them?

16 He’ll come, and he’ll destroy these farmers, and he’ll give the vineyard to others.”

Hearing this, the priests said, “It ought never!”

17 Staring straight at them, Jesus said, “So why is this written?—

‘A stone which the builders reject: This becomes the chief keystone.’ Ps 118.22

18 Everyone falling over that stone will break their legs,

and whoever it might fall on, it’ll crush them.”

19 The scribes and head priests sought to lay hands on Jesus at that very hour

(and were afraid of the people and didn’t)

for they knew Jesus spoke this parable about them.

I mean, the priests would have to be profoundly stupid to not recognize this. But not only did they get it, they’d’ve totally arrested Jesus had not the crowds been around. (Which is why they later arrested him once the crowds were gone.)

Nope, Jesus’s parables have nothing to do with dodging the authorities. They’d come for him regardless. It was about dodging the crowds. The parables are for people who are seeking Jesus. They’re not for lookie-loos. He wasn’t trying to dodge consequences. He was trying to dodge those who don’t seek him.