October 12: Revelation 12:7-12

Revelation 12:7-12

This is the second of three episodes in the vision of Chapter 12. In the first episode (vv. 1-6, cf. the previous note), there was portrayed a conflict on earth, in which a mythical dragon-being attacks a woman and her children. The detail would make clear to any Christian reader that it was a narrative regarding the birth of Jesus (as the Messiah) and his life on earth, but told in mythological language familiar to many in the Greco-Roman world, such as in the tale of the Serpent (Python) that threatened the divine child (Apollo) and his mother (Leto). This conflict on earth is picked up again in verse 13, but in between, in verses 7-12, there is narrated a parallel conflict in heaven. This yields the following outline of the chapter:

    • Vv. 1-6: Conflict on earth—The woman and her child are threatened by the dragon
      —Vv. 7-9: War in heaven—Victory of Michael and the (good) Angels
      —Vv. 10-12: War in heaven—Victory Hymn, with praise and warning
    • Vv. 13-17: Conflict on earth—The woman and her children are threatened by the dragon

This generally reflects the ancient (religious) mindset that events and details on earth have their corresponding counterpart in heaven. In particular, conflict (or war) on earth could be indicated, or presaged, by clashes in the heavens (cf. 2 Macc 5:1-4; Josephus War 6.298-9; Lucan Pharsalia 1.578; Tacitus Histories 5.13; Koester, p. 547).

Revelation 12:7a

The conflict in heaven is introduced with the opening statement:

“And there came to be war in the heaven—Mîka’el and his Messengers with the Fabulous (Creature).” (v. 7a)

The heavenly being Mîka’el (la@k*ym!, Greek Mixah/l, Michael), whose name means “Who is like the Mighty One [°E~l, i.e. ‘God’]?”, is a leading Angelic figure, according to Old Testament and Jewish tradition (Daniel 10:13ff; 12:1ff; 1 Enoch 20:5; 24:6; 40:9-10, etc) . The structure of the narrative here indicates that, at the same time as the “Fabulous Creature” (dra/kwn) is attacking the Woman and her children (on earth), he/it is also engaged in battle in heaven.

There is a longstanding and well-established tradition of Angelic warfare, which is similar, in many respects, to the wars between the Gods in various Near Eastern (and Greco-Roman) cosmological myths. Such myths are typically cosmogonic (and theogonic), corresponding to the beginning and process of creation, in which the current world order was established. And, indeed, Jewish traditions regarding the Angelic battle also tend to be set in the primeval time, though the conflict is seen as extending into the present as well (cf. 1 Enoch 6-10; Life of Adam and Eve 12-16; Ascension of Isaiah 7:9-12, etc). Michael plays a key part in this conflict, serving also as the heavenly Protector of God’s people (Dan 10:13, 21; 12:1; 1 Enoch 20:5; and in the Qumran War Scroll [1 QM]). Jude 9 preserves an earlier Jewish tradition in which Michael contends with the Devil (over the body of Moses). He is also depicted as binding the rebellious Angels in anticipation of their ultimate Judgment (1 Enoch 10:11; 54:6).

Revelation 12:7b-8

“The Fabulous (Creature) made war, and (also) his Messengers (with him), and (yet) they did not have strength (enough) and their place was found (to be) no longer in the heaven.” (vv. 7b-8)

The idea that the Devil (or the Satan) has Angels who support him, and fight on his side, simply reflects the ancient tradition of the Angels who rebelled against God’s established order. It is, however, also specified in passages such as 1 Enoch 54:6; Testament of Dan 6:1; and Matthew 25:41. Under the name Belial, the Evil One (Satan) is depicted as ruler of evil spirits, such as in several of the Qumran texts; also by the title Mastêmâ (Jubilees 10:7ff) and the ancient Canaanite Ba’al-zebul (Mark 3:22). Here, the defeat of the Dragon’s army is described by two phrases:

    • “they did not have strength (enough)” [ou)k i&sxusen]—i.e. they lost the battle, and
    • “their place [to/po$] was found (to be) no longer in heaven” —that is, as a result of the battle, and as punishment for their hostility, they were no longer allowed to reside in heaven

This last point assumes that they previously had been residing in heaven; in the case of the Satan, his presence in heaven is part of the earliest tradition (Job 1:6-12; 2:1-6; Zech 3:1).

Revelation 12:9

“And (so) was thrown (out) the great Fabulous (Creature)—the snake of the beginning, the (one) being called ‘(the One) casting (evil) throughout’ and ‘the Satan‘, the (one) making the whole inhabited (earth) go astray—he was thrown (down) onto the earth, and his Messengers were thrown (down) with him.” (v. 9)

The core tradition is that of the rebellious Angels begin thrown out of heaven, down onto/into the earth (cf. above). However, the visionary here also specifically identifies the mythological Dragon with the Evil One, using a series of titles and descriptive terms:

    • “the snake of the beginning” (o( o&fi$ o( a)rxai=o$)—that is, the Serpent of Genesis 3. Christians were not the first to make such an identification, i.e. of the Satan/Devil with the Serpent, as it had already been established in Jewish tradition (1 Enoch 69:6; Wisdom 2:24; Apocalypse of Moses 16; Apocalypse of Abraham, etc; Koester, p. 549). Here it may also indicate that the “Fabulous Creature” had a snake-like appearance.
    • “the (one) casting (evil) throughout”, or, “the (one) throwing over (accusations/insults)” —this is a literal rendering of the Greek dia/bolo$, typically left transliterated in English as devil, or “the Devil”.
    • “the Satan”, Satana=$ in Greek being a transliteration of the Hebrew /f*c*(h^), “(the) adversary”, “(the) accuser”. Cf. below on verse 10.
    • “the (one) making the whole inhabited (earth) go astray” —this descriptive phrase is centered on the verb plana/w, (“stray, wander”, transitive “cause to stray”). This reflects the basic idea of the Devil as one who both tempts and deceives human beings—cf. Matt 4:1-11 par; John 8:44; 1 Cor 7:5; 2 Cor 11:14; Rev 20:8ff, etc.

For those wishing to place the rebellion and expulsion of Satan (and his Angels) into a specific historical or chronological setting, this passage is problematic, since, on the surface, it suggests that this did not occur until after Jesus’ birth. As mentioned above, Jewish tradition tends to set this event in primordial times (some would interpret Isa 14:12-15 and Ezek 28:16-17 in a similar manner, though this is questionable at best). However, far more important is the symbolism involved—that of the defeat of the forces of evil, represented by the Dragon and his heavenly allies. The expulsion, or casting down out of heaven, serves primarily as a literary device, focusing the conflict with evil entirely on earth. The parallel conflict in heaven has been eliminated. Moreover, the manifest presence of these evil forces on earth also symbolizes the increase of wickedness and persecution that is to occur in the period of distress before the end. There had already been earthly forces of evil (corresponding to the heavenly), but now they are strengthened greatly by the concentrated presence (and power) of the heavenly forces on earth.

A second aspect of the symbolism here is fundamentally Christological; that is, the defeat of the evil powers coincides with Jesus’ presence and work on earth. This idea is expressed at a number of points in the Gospel tradition, most notably the statement by Jesus in Luke 10:18:

“…I looked at the Satan falling out of the heaven as a flash (of lightning).”

Jesus sent out his disciples to minister as his representatives (vv. 1-12), and gave them authority over the evil spirits, etc, this latter point being made only upon their return (vv. 18-19). The disciples’ power over evil spirits (responsible for disease, etc), an extension of Jesus’ own power, is symbolized in terms of the defeat of Satan. It would seem that a similar line of thought is expressed here in Revelation 12 as well.

Revelation 12:10-12

Following the defeat of the Dragon, there is a hymn of praise, introduced generally with the statement, “And I heard a great voice in the heaven saying…”. It is essentially all of heaven that is speaking, i.e. all the holy ones and heavenly beings collectively; from the standpoint of the visionary imagery in the book of Revelation, this must be understood as the people of God in their heavenly aspect:

“Now has come to be the salvation and the power and the kingdom of our God, and the e)cousi/a of His Anointed, (in) that [i.e. because] the (one who) brings down (accusation) on our brothers was thrown (down), the (one) bringing down (accusations) in the sight of our God day and night.” (v. 10)

The characterization of the Evil One (i.e. the Dragon) as kath/gwr (vb kathgore/w) reflects the earliest (and primary) aspect of the Satan tradition, as expressed in Job 1:6-12; 2:1-6; Zech 3:1, where he accuses people of wrongdoing before God’s throne (as a judicial tribunal). This aspect is generally not present in the New Testament, the role of the Satan/Devil having taken on a more common and overtly hostile dimension—i.e. deception, incitement to evil, etc. Thus the visionary here is drawing more directly upon the Old Testament tradition in describing the Satan.

The expression “our brothers”, in referring to human believers, shows the solidarity of heavenly beings with earthly beings, and demonstrates again the dual-aspect of the People of God—both heavenly and earthly. And it is with the heavenly defeat of the Dragon—the earthly defeat being yet to come—the Kingdom of God is now fully realized, at least for those in heaven; however, the promise this message brings for those on earth is also of the greatest significance. Here the “Kingdom” is comprised of salvation (swthri/a) and power (du/nami$), reflecting two interrelated aspects of God’s dominion over Creation: it is defined as the power to deliver people from the forces of evil. This power was demonstrated in the heavenly battle, but also through the saving work of Jesus on earth. The exalted Jesus is here identified as the “Anointed One”, with the e)cousi/a (i.e. ability, authority) to rule alongside God Himself.

“And they were victorious over him through the blood of the Lamb and through the account of their witness, and (that) they did not love their souls until death.” (v. 11)

Here “they” refers to believers on earth, who are facing suffering and persecution in the end time period of distress (described in the following vv. 13-17). This has been an important theme throughout the book, beginning especially with the letters to the seven churches (chaps. 2-3), where the endurance of persecution while still remaining faithful is defined as “being victorious” (vb nika/w)—cf. 2:7, 11, 17, 26; 3:5, 12, 21. Ultimately this victory stems from the sacrificial work (i.e. death and resurrection) of Jesus himself (Jn 16:33). The verb nika/w may be characterized as a Johannine term, occurring seven times in the Gospel and First Letter, and another 17 in the book of Revelation—24 out of 28 occurrences in the New Testament. Both the motifs of Jesus as the Lamb and the Gospel message of Jesus as witness are fundamental to the visionary language and imagery of the book. On the importance of believers enduring suffering even to the point of death, cf. Mark 8:34-37 par; 10:38-39 par; 13:12-13 par; Luke 17:33 par; John 12:25, and frequently throughout the book of Revelation.

“Through this you should be of a good mind, (you) heavens, and (you) the (one)s putting down (their) tent [i.e. dwelling] in them—(but) woe to the earth and the sea! (for it is) that the (one) casting (evil) throughout (has) stepped down toward you holding a great impulse (for destruction), having seen that he holds (only) a little time.” (v. 12)

The concluding statement of praise turns into an exhortation for believers in the present, shifting the attention from heaven to earth (the setting of the next episode in vv. 13-17). The heavens, and the heavenly beings, are called on to rejoice, since God’s Kingdom is now fully realized in heaven and the Devil has been cast out. But for the earth, the defeat of the forces of evil and the realization of God’s Kingdom must yet wait, at least until a short period of intense distress and persecution has passed. Believers, the children of the Woman (i.e. the People of God), must endure this period, which involves also great suffering for all of humankind (as expressed in the prior visions of chapters 6-9). This time of suffering will be relatively brief—symbolized by 3½ years—and, according to the declaration here, the Dragon is fully aware that he only has a short amount of time, and so must act aggressively. The work kairo/$ typically indicates a point or moment (rather than a period) of time, but can also refer to a particular occasion or opportunity; thus the concluding phrase could be rendered “knowing he has only a few moment(s left)”, or “knowing he has little opportunity (left to act)”. In any case, these words emphasize again for readers the imminence of the coming end.

The conjunction of the earth (gh=) with the sea (qa/lassa) foreshadows the dual-vision in chapter 13. Before exploring that vision, we must first examine the third and final episode of chapter 12 (vv. 13-17) in the next note of this series.

References marked as “Koester” above, and throughout this series, are to Craig R. Koester, Revelation, Anchor Bible [AB] Vol. 38A (Yale: 2014).

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March 16: Matthew 6:13b (continued)

(This Monday Note on Prayer continues the current series of daily notes on the Lord’s Prayer.)

Matthew 6:13b, continued

In the previous note, I discussed the adjective ponhro/$ (“evil”) and how it is used in the Gospel of Matthew, and, especially, in the Sermon on the Mount. This helps us to understand better its significance here in the Prayer. I laid out five possible lines of interpretation, each of which requires that we take full account of the contrastive parallel between peirasmo/$ (ei)$ peirasmo/n, “into testing”) and ponhro/$ (a)po\ tou= ponhrou=, “from the evil”). These lines of interpretation encompass three basic semantic domains for the word ponhro/$ in the context of the Prayer (and the Sermon):

    • The evil we (i.e. Jesus’ disciples) experience generally, in various ways, during our daily life; this includes sin, misfortune, mistreatment, and persecution (on account of our faith).
    • Specifically the sin and wickedness to which we are tempted by “the Evil One”.
    • The evil which dominates the current Age, manifest especially in the coming suffering and distress (for Jesus’ disciples) at the end-time.

Arguments can be made for all three spheres of meaning:

    • The use of ponhro/$ in the Sermon favors the first option, as it tends to characterize the evil of humankind generally, and the wicked/evil things they do.
    • The common sense of peirasmo/$ as “temptation” (i.e. to sin) would favor the second option, along with the translation of o( ponhro/$ here as “the Evil (One)”, supported by 13:19, 38, and (possibly) 5:37 in the Sermon.
    • In a prior note (on v. 13a), I argued that peirasmo/$ here is best understood in terms of the (eschatological) suffering and distress which Jesus’ disciples will (or may) have to endure. The Synoptic parallels with Jesus’ words in the garden during his Passion strongly point in this direction, as do the eschatological aspects of the Prayer (discussed previously).

Is it possible that ponhro/$ here has a broad significance encompassing all three ranges (or areas) of meaning? While such a possibility ought to be considered, I would still tend to favor the third option above, for a number of reasons:

    1. The eschatological aspect, or dimension, of the Prayer is preserved
    2. It makes better sense of the idea of God bringing believers “into testing”, especially in light of the parallels with Jesus’ words in Mk 14:36, 38 par
    3. It also provides a better context for the idea of God rescuing believers and very much corresponds with the New Testament (esp. Pauline) use of the verb r(u/omai (cf. below)
    4. Its climactic position in the Prayer requires something which matches the Kingdom of God the Father, etc, in the opening petitions.

This line of interpretation is, I believe, clinched by an examination of the verb r(u/omai used in the phrase. While often translated “deliver”, it more properly means “protect”, sometimes in the more active (and dramatic) sense of rescuing one from harm or danger. Unfortunately, it hardly occurs at all in the Gospels; indeed, it is only found here in the sayings and teachings of Jesus. The only other Gospel occurrences are in Luke 1:74 (the Hymn of Zechariah) and in Matthew 27:43. That latter reference, being from the Gospel of Matthew (and the only other occurrence in Matthew), is significant and must be given serious consideration. It is part of the taunts directed at Jesus (by the priests and elders, etc) while he is on the cross:

“He trusted upon God, (so) let Him rescue [r(usa/sqw] him now if He wishes—for he said that ‘I am (the) Son of God’!”

The context clearly is the same as that of Jesus’ Passion prayer in the garden (Mk 14:36ff par), and the idea is that God might rescue Jesus from his moment of suffering (and death). The reference in Luke 1:74 touches upon the more concrete idea of being rescued from the control of one’s enemies. While this differs from the immediate situation in Matthew, it fits the language and imagery used by Paul in his letters, where the majority of occurrences of the verb are to be found—12 instances, including several in letters sometimes considered pseudonymous by critical commentators (Colossians, 2 Timothy). The verb is used two primary ways in the Pauline letters:

  1. References to Paul (and his fellow missionaries) being rescued (by God) from his enemies and opponents, persecution, dangers and perils on the way, etc—Rom 15:31; 2 Cor 1:10 [3 times]; 2 Thess 3:2; also 2 Tim 3:11; 4:17f.
  2. In a soteriological sense—i.e. of God rescuing believers from the power of evil that is at work in the world; this is expressed several ways, with different points of emphasis:
    (a) Rom 7:24: From the power of sin that currently dominates humankind, residing in the flesh—”who will rescue [r(u/setai] me out of this body of death?”
    (b) Rom 11:26: From the wickedness and ungodliness in the world, which currently envelops Israelites along with the rest of humanity (citation of Isa 59:20f): “the (one) rescuing [r(uo/meno$] will arrive out of Zion…”
    (c) 1 Thess 1:10: From the coming (end-time) Judgment by God upon the world (in its wickedness): “…Yeshua, the (one) rescuing [r(uo/meno$] us out of [i.e. from] the coming anger (of God)”.

The last two references have a strong eschatological and Messianic emphasis, shared by both early Christians and many Jews of the period: that the Anointed One (Messiah, according to several figure-types) will appear at the time of Judgment to rescue the faithful of God’s people from both the wickedness in the world and God’s Judgment upon it (see also 2 Pet 2:7, 9). Paul had a very unique way of expressing this idea, which he develops in Galatians and (more fully) in Romans (cf. especially chapters 5-8). Through the person and work of Jesus, God has rescued humankind (believers) from the power of sin (and evil) which currently dominates the world. Two additional passages, reflecting this outlook, are especially relevant to the wording in the Lord’s Prayer:

1. In Col 1:13, Paul refers to God the Father as the One

“who rescued [e)rru/sato] us out of the authority [e)cousi/a] of darkness and set us over into the Kingdom of his (be)loved Son”

The identification of evil with “darkness”, as a kind of kingdom in opposition to the Kingdom of God, matches the language and thought of both the Lord’s Prayer and the garden scene of Jesus’ Passion (cf. the previous note). In the Lukan parallel of the garden scene, Jesus’ declares the situation surrounding his Passion (and impending death) in exactly these terms: “…this is your hour and the authority of darkness” (Lk 22:53). According to the earliest Christian thought, the death and ultimate departure of Jesus ushers in an (eschatological) period of suffering and distress, which precedes the coming Judgment. It will be a time of significant suffering and persecution for Jesus’ followers (Mk 13:9-13 par, etc).

2. In 2 Tim 4:17-18, the idea of Paul (and other missionaries) being rescued from wicked people and opponents (v. 17, and cf. above) is broadened to include the end-time deliverance in general, expressed in v. 18 as follows:

“The Lord will rescue [r(u/setai] me from every evil work and will save [i.e. preserve] me into His Kingdom upon [i.e. above] (the) heaven(s).”

The italicized words are very close to the petition in the Lord’s Prayer:

    • “(may you) rescue us from the evil [a)po\ tou= ponhrou=]”
    • “(he will) rescue me from every evil work [a)po\ panto\$ e&rgou ponhrou=]”

There is one other passage in the New Testament which may shed some light on Matt 6:13—namely, John 17:15, where we find another prayer by Jesus to God the Father. This time it is a petition to the Father on behalf of Jesus’ disciples; it is also set prior to Jesus’ Passion (on this context, see above and the previous note). He prays for his disciples as follows:

“I do not ask that you should take them out of the world, but that you should guard them out of [i.e. from] the evil [tou= ponhrou=].”

The genitive substantive (tou= ponhrou=) is the same as we have in the Lord’s Prayer; here, too, it is often translated “the Evil (One)”, but this does not seem correct to me. More appropriate in context would be “the evil (that is in the world)”, since the contrast is with “the world” or “world-order” (ko/smo$). Believers are not to be taken out of the world itself, but protected from the evil that is in it.

In summary, I would argue that it is best not to translate the substantive ponhro/$ in the Lord’s Prayer as “the Evil (One)”, but to adhere to the more literal rendering “the evil”. The reference, in my view, is primarily to the evil that dominates the current Age, the experience of which is to intensify as the end-time Judgment comes near. This idea of evil certainly includes the figure of the Satan/Devil/Belial, as the world-ruler who exercises dominion over the current wicked Age. This worldview, and its eschatological/Messianic dimension, is expressed in dozens of texts from Qumran (where the Prince/Spirit of Darkness is called “Belial”), and was more or less shared by Christians in the first century A.D. The prayer for protection/rescue from the power of evil in the world unquestionably means protection from the Evil One who is the effective world-ruler of the current Age of darkness. Much of this worldview, admittedly, is lost for Christians today; this does not change the fact that it governed much Jewish and early Christian thought at the time, and needs to be recognized in any serious study of the New Testament today. How it relates to current/modern views of eschatology is a separate issue, but one which also is vital as a point of discussion.

This study of the Lord’s Prayer will be concluded in the next daily note.

March 1: Matt 4:1-11 par; 6:13; Lk 11:4

A traditional text from the Gospels for the First Sunday in Lent is the narrative of the Temptation of Jesus (parallel accounts in Matthew 4:1-11 and Luke 4:1-13, along with a brief summary note in Mark 1:12-13). The themes of fasting and renunciation—denial of self, submission to God’s will, and endurance of testing—were deemed especially applicable to the season of Lent. In many parts of the world, strict Lentan rules are still in force, though among Protestants seasonal fasting has largely disappeared. And, although the three temptations Jesus faces in the narrative are, in one sense, unique to his Person (“if you are the Son of God…”), believers may still follow his example and also gain strength by the account.

The narratives in Matthew and Luke are very close, and are generally regarded by critical scholars as deriving from the common collection of sayings and traditions designated as “Q” (Quelle, source). In any case, it is clear that a common tradition is at work. The greatest difference between the two involves the order of the temptations:


1.       In the desert (vv. 2-4)

2.       High mountain (vv. 5-8)

3.       Wing/pinnacle of the Temple (vv. 9-12)


1.       In the desert (vv. 2-3)

2.       Wing/pinnacle of the Temple (vv. 5-7)

3.       High mountain (vv. 8-10)

The order in Matthew is often considered more likely to be original, for two main reasons: (1) the gradual ascension from desert floor to high mountain, (2) the declaration ku/rion to\n qeo/n sou proskunh/sei$ kai\ au)tw=| mo/nw| latreu/sei$ (“you shall worship [lit. kiss toward] the Lord your God and he alone you shall serve”) is a more suitable climax. This may well be case; however, I tend to prefer the Lukan order: (1) the climax on top of the Temple in Jerusalem seems particularly appropriate in the context of the Gospels, (2) there seems to be an intensifying in the nature of the temptation:

    1. Satisfying physical need (hunger)
    2. Gaining Worldly power and ambition
    3. Testing God

Not surprisingly, a few (versional) manuscripts apparently modified Luke to match Matthew’s order, and there may well be a tendency so to harmonize the accounts; but this is entirely unnecessary. For here is truly an example where the differences between the Gospels are complementary, and both should be held up together as containing important points of emphasis.

For a moment I would like to turn to the brief account in Mark 1:12-13, where it states kai\ eu)qu\$ to\ pneu=ma au)to\n e)kba/llei ei)$ th\n e&rhmon, “and immediately the Spirit casts him out in the the desert…” This is quite striking (Matthew and Mark use very different language in their account), and for me it brings to mind the famous petition of the Lord’s Prayer kai\ mh\ ei)sene/gkh|$ h(ma=$ ei)$ peirasmo/n (“and you should not bring us into testing”), Luke 11:4b, and identical in Matthew 6:13a with the accompanying imperatival phrase a)lla\ r(u=sai h(ma=$ a)po\ tou= ponhrou= (“but drag us away [i.e. rescue us] from the evil”).  Here I find three major interpretive questions, which I will discuss briefly:

1. What is the precise meaning of peirasmo/$?

Generally the Greek word would be translated “test, testing, trial” (from peira/w, “attempt, try, try to do [something]”). It can have: (1) a general, or neutral sense; (2) a positive sense (i.e, of “proving” someone or something); or (3) a negative sense (i.e., temptation). In the New Testament, the negative sense is more common, and probably is so intended here; however, I would still caution against translating the word as “temptation”, for the more general English “test, testing” is a better fit—the overall context, not translation of individual words, ultimately determines the meaning. Certainly, the positive sense of testing/proving would seem unlikely: otherwise, why, indeed, would we pray for God not to lead us into it? Some scholars have thought that here peirasmo/$ refers to an eschatological testing or “tribulation” preceding the final Judgment; this is possible, but, I think also unlikely. In virtually every instance in the New Testament where ‘testing’ is mentioned in an eschatological context, the positive aspect of ‘proving’ (do/kimo$, doki/mion) is present (cf. 1 Peter 1:6; 4:12, etc). Here in the Lord’s Prayer, I would say that a sense of ‘testing’ involving sin, evil, and/or present suffering is required.

2. What does it mean then to “bring into” (ei)sfe/rw) testing?

The verb form (ei)sene/gkh|$) is a subjunctive, and not an imperative; however, the (aorist) subjunctive + mh/ takes on the force of a prohibition “you should not….” which is similar to an imperative. The petition is that God should not bring (or lead) us into testing; but, if “testing” is understood in the negative sense of “temptation” (to sin), then this would seem to present a major theological difficulty, already recognized in the early Church—that God should be said to “tempt” believers (see virtually the opposite notion explicitly stated in James 1:13). No simple answer can be given, other than to suggest that in the Lord’s Prayer, in keeping with the form of a basic prayer, peirasmo/$ should be understood (and translated) in a very general way (as “test” or “testing”). Despite the profundity of the Prayer, it remains very concise and simple in form—it is not meant to present a detailed theology (much less a theodicy!), and, I believe, ought to be understood as covering more ground here than simply “temptation”. Testing, particularly of a sort that we would naturally wish to avoid—involving some form of suffering, or the possibility of moral failure, and the like—will surely be part of every believer’s experience. I would also say that it is a most natural, human response, the expression that we would prefer not to go through such testing. Since God guides the paths of all believers, certainly, it is He who brings us into testing. Far from being sinful, or cowardly, I consider it faithful to express our human fears and desires to God. Surely, there is no better example than Jesus himself who prayed first “Abba, Father, all things are powerful [i.e. possible] to you; bring along [i.e. take away] this cup from me”, adding, “but not what I wish, but what you [wish]”.

3. How should we understand to ponhro/$?

Increasingly today, commentators interpret this phrase—literally, “the evil”—as “the evil (One)”, that is, Satan. This is certainly possible, perhaps even likely, at least in terms of the thrust of Jesus’ original words. However, this is far from clear as the Prayer now stands in the Gospels. Again, I suggest it is better to keep the sense (and translation) of the Greek as simple and general as possible—i.e., “the evil”, including the malevolent actions of humans and devils alike. As with the rest of the Prayer, the language is simple and striking: “but drag us (away) from the evil”. Once more an imperative is used—if there is some caution, or uncertainty, in the request not to be brought into testing, there is none here: as it has been traditionally rendered…”deliver us from evil!”

In the Greek Church, the First Sunday of (Great) Lent is the “Feast of Orthodoxy”—celebrating the victory of Orthodoxy against heresy. The immediate historical context was the Iconoclastic controversy in the Byzantine Church. Icons are images—of Jesus, Mary, the Apostles, and other famous Saints—which decorated church buildings and were used in worship. Some leaders began to denounce the practice, thought, in the wake of the Islamic conquests, to have brought down God’s judgment on the Byzantine Empire. Use of Icons was outlawed, resulting in oppression and persecutions, until the council of Nicaea in 787 (last of the so-called ‘Ecumenical Councils’) restored their use, and again, decisively in 843. While the whole issue of icons and images may seem strange and hard to understand in the West (especially in Protestant circles), it has been, and remains, deeply felt in Eastern Churches as a vital part of faith and practice. Icons related to Holy Week—the suffering, crucifixion, and resurrection of Christ—hold a special place in the tradition.