Fw: Lord's Prayer and meaning of PEIRASMOS

From: Lemuel G. Abarte (bbot@ksc.th.com)
Date: Wed Jul 02 1997 - 18:23:34 EDT


----------
> From: Lemuel G. Abarte <bbot@ksc.th.com>
> To: Jeffrey Gibson <jgibson@acfsysv.roosevelt.edu>
> Subject: Re: Lord's Prayer and meaning of PEIRASMOS
> Date: 2 2540 21:13
>
> The kingdom concept permeates the messages of John and Jesus throughout
> their earthly ministries. There are many perspectives to this concept.
> But one that has been expounded in the latest dictionaries might be
> instructive: "Although the places where Jesus speaks explicitly of the
> kingdom as being present are not numerous, ..., his whole preaching and
> ministry are marked by this dominant reality. In him the great future
has
> already become 'present time'." (NBD, 1986)
>
> The kingdom proclamation was characterized not only of mighty works
> (Matthew 11:1-6;Luke 7:20-23) but also of persecution (Matthew 10:16-23).

> The disciples are also told to wait for His coming (Matthew 24:44) and of
> the Great Tribulation preceding His Advent (Matthew 24:4-31). There will
> be a holocaust (Matthew 24:22).
>
> This is the context I find that suits KAI MH EISENEGKHS hHMAS EIS
PEIRASMON
> ALLA HRUSAI hHMAS APO TOU PONHROU.
>
> It is interesting to note that the words used in the Lord's Prayer
contains
> words that could be rendered release from sins (in the sense of
> law-breaking) and obligation. (This use of the words nowhere applies to
the
> spiritual way of life for the Christians.) The word used for forgiveness
> has judicial rather than ethical connotations. It is therefore
consistent
> with a kingdom concept where a judicial system exists.
>
> The word PEIRASMOS in this passage should therefore be used in an
objective
> sense, one where the test is external, probably the "mistrials" that the
> remnant will undergo as motivated and inspired by hO PONHROS with an
> intention towards genocide. But the remnant will be preserved while
Jewish
> unbelievers will go into the holocaust.
>
> Hence, "lead us not into trial...but deliver us from the Evil One..."
>
> It is also worth noting that when this kingdom concept is understood in
the
> teachings of Jesus, much of the Gospels take on a significant and clear
> perspective. I guess it would be exciting to teach this to a
congregation
> and just unfold the Gospels with a new and fresh perspective!
> ----------
> > From: Jeffrey Gibson <jgibson@acfsysv.roosevelt.edu>
> > To: Lemuel G. Abarte <bbot@ksc.th.com>
> > Cc: ben.crick@argonet.co.uk; b-greek@virginia.edu
> > Subject: Re: Lord's Prayer and meaning of PEIRASMOS
> > Date: 2 2540 9:34
> >
> >
> >
> > On Wed, 2 Jul 1997, Lemuel G. Abarte wrote:
> >
> > > Regarding a "final/eschatological" test makes sense.
> > >
> > > The prayer begins first and foremost with "Thy kingdom come" - a
> > > significant emphasis on the rule of heaven on earth. This is the
> keynote
> > > message of John and Jesus. When examined in the light of a final
> Jewish
> > > holocaust before the Kingdom comes, the word PEIRASMOS could be
> understood
> > > as mentioned by Jeffrey. It also significant when viewed from the
> > > perspective of the Jewish remnant before the Second Coming of Christ.
 
> > >
> > > KAI MH EISENEGKHS HMAS EIS PEIRASMON is a prayer for deliverance from
> that
> > > holocaust. The version in Luke is abridged. Matthew is the full
> version.
> > > Why the prayer was a shorter form compared with that of Matthew does
> not
> > > really produce a controversy with regards to the accuracy of the
> original
> > > message. Both have their points to make.
> > >
> > > The word AMHN makes this a distinctly Jewish prayer. Eschatological
> > > connotations should be held to better understand the passage.
 
> > >
> > Lemuel,
> >
> > I am a bit confused. Are you claiming that because the Lord's
> > Prayer begins with ELQETW hH BASILEIA SOU (Matt. 6:9//Lk. 11:2), it
> > has in view throughout the end times? Do the petitions about bread
> > and forgiveness also indicate this?
> >
> > But let us assume that the prayer DOES have in view a time of final
> crisis
> > (something I doubt, by the way, if by final one means the end of
> history).
> > It does not follow from this that in Matt. 6:13//Lk. 11:4 PEIRASMOS
means
> > the "final/eschatological" test to be experienced by believers, let
alone
> > that KAI MH EISENEGKHS hHMAS PEIRASMON is really a petition to be
guarded
> > by God from experiencing this test. For as we see from Jesus' example
in
> > Gethsemane, where the petition of Matt 6:13//Lk 11:4 is echoed (and
from
> > the parenetic tradition in Deut. 6-8, as well as from the warnings
about
> > PEIRASMOS in Ps 78, 95, and in the exhortation to believers in Heb.
3:8-9
> > that during the "today" that they are undergoing they must not "...
> > harden [their] hearts as in the rebellion, on the day of testing in the
> > wilderness (KATA THN hHMERAN TOU PEIRASMOU EN TH ERHMW), 9where [their]
> > fathers put me to the test (OU EPEIRASAN) and saw my works for forty
> > years) - as we see from all of this, it is, after all, in a time of
> crisis
> > that the believer is both most open towards, and most likely to
question
> > and then reject, the propriety/reasonableness/effectiveness of the way
> that
> > God has constrained his elect to follow in living out faithfulness to
him
> > - that is, to doubt God and to engage in (enter into) putting God to
the
> > test.
> >
> > If anything, seeing the Pater Noster as an "eschatological prayer"
> > (and I'm not certain I really understand what that means), demands
> > my understanding of the meaning of PEIRASMOS (engaging in testing
> > of God) and of the intent of the petition ("keep us from putting
> > you, Father, to the proof) NOT your perspective.
> >
> > Jeffrey Gibson
> > jgibson@acfsysv.roosevelt.edu
> >



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