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Bible Notes: Everlasting Punishment
Originally appeared on spirituality.com
Hebrew: KJV Micah 7:19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
This verse is the centerpiece of three verses that are radiant with faith in the LORD’s good judgment (Micah 7:18-20). The prophet used concepts from the divine attributes of the LORD in Ex. 34:6, 7, which he did not merely quote, but thoughtfully recast. He melded God’s forgiveness of sin, iniquity, and transgression with the attributes of mercy and compassion to say that the LORD is not continually angry because he delights in lovingkindness. This is a new development over its Exodus predecessors, in which the sins of the fathers are visited on the children for generations (Ex. 34:7 and Ex. 20:5). The LORD subdues sin indeed, but also puts it entirely out of mind—”casting it into the depths of the sea”—giving instead truth with steadfast love. The pair, mercy and compassion, are often quoted in a pair: khesed (μesed) and racham (r’μam). These words have overlapping meanings. In this case, however, racham is used as the divine attribute ofbeing loving when there is a human need for forgiveness, and khesed is closer to thesteadfast and unfailing principle of love. From transcendent good comes the compassion needed in this historical moment.
Greek: KJV Luke 7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
Considering that this story implies the woman was a prostitute, it is important to note that Jesus found her to be great not in eros (e’-ros) which is echoed by the modern English word, erotic, which never was used by New Testament authors. Luke carefully chose the word agape (ah-ga’-pay). Agape was a somewhat lackluster concept in Greek literature until Christian scriptures used it for love that is unselfish, dutiful, principled, loyal, accords high regard to another and so is respectful, considerate, does no evil. The other Greek word for love, philia (fil’-i-a), brotherly love, was used by New Testament authors even for the love of God and the love of man for God, but it was never used in the commandments to “love one another” as agape was. Jesus’ new commandment to love one another did not depend on good personal relations, but was a kind of law about the spirit in which one lives, and a kind of love that depends on good deeds. It summarized the humanitarian impulse of Judean teachings, for divine law is concerned with social welfare. It is no surprise, therefore, that Paul used agape when he wrote that “love is the fulfilling of the law.” Agape is specifically used of divine Love in “God is Love” (I John 4:8, 16).