Loyalty Scriptures

Matthew 6:30

Greek:
Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι;

English:
If God recalls the grass of the field, giving it attire today and tossing it into the oven tomorrow, will he not provide much more for you, those wavering in your loyalty?

Notes: 

The term "σήμερον" has been translated as "today" and "αύριον" as "tomorrow" capturing the notion of the temporality of grass, contrasting with the everlasting care of God for mankind. The Greek word "χόρτον" (chorton) which refer to "grass" or "vegetation" and "κλίβανον" (klibanon) which means "oven" help to convey this analogy.

The term "ὀλιγόπιστοι", literally translated as "you of little faith", has been translated here to "those wavering in your loyalty". This is meant to capture the essence of the term "pistis" (faith) as a form of loyalty or allegiance, and the adjective "oligopistoi" conveys a state of wavering or doubting this commitment. 

God's loyalty is emphasized by the rhetorical question, implying that if God provides for the temporary nature of the grass, how much more so will He be loyal and provide for His people, thereby inviting the audience to reflect on their wavering loyalty or faith.

It seems fairly straight-forward that Jesus understands our weakness compared to his own. While his goal is to perfect (mature) our loyalty to him by his own to us and the outflow of power from himself to us—it is not his style to demand perfection that he knows we cannot deliver on. Therefore, it is our heart towards him and our pressing on to keep getting up and seeking him over ourselves in our loyalty to him rather than our loyalty to our flesh and sin (and those behind it, enticing us into it).

Matthew 8:10
Loyalty-understanding military man

Greek: 
Ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν, καὶ εἶπεν τοῖς ἀκολουθοῦσιν, Αμην λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ εὗρον τοσαύτην πίστιν.

English: 
When Jesus heard this, he was amazed and said to those following Him, "Truly I tell you, I have not found such a great [understanding of] allegiance in [all of] Israel. 

Notes:

"πίστιν" is often translated as 'faith', but here it is translated as 'allegiance' to reflect a sense of loyalty or commitment, qualities implied by the original Greek context. In this passage, Jesus is responding to a centurion who has shown remarkable trust and deference to him, asking Jesus to heal his servant. Thus, translating "πίστιν" as 'allegiance' best captures the nature of this centurion's trust and devotion to Jesus, implicating more of commitment, obedience, and fidelity, not just mental acceptance.

Military men are trained to be mission-minded and obedience-oriented, where mission and obedience to it rises above anything personal. The best military men are those who are supremely loyal to their mission and orders involved in carrying it out. Therefore, Jesus is responding to how this man is apply that lifestyle choice to himself and his power, desire, and love for human beings, especially a low-class servant from a higher class Roman citizen and soldier.

Matthew 9:2

Greek: 
Και ιδού, προσέφερον αυτώ παραλυτικόν επί κλίνης βεβλημένον· και Ἰησοῦς ἰδὼν τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· θάρσει, τέκνον· αφίενταί σοι αἱ ἁμαρτίαι σου.

English: 
And behold, they brought to him a paralytic lying on a bed. Jesus, perceiving their deep trust, said to the paralytic, "Take courage, child; your sins are forgiven."

Notes:

The Greek word πίστιν ("pistin") is typically translated as "faith." However, considering the broader contextual meaning and emphasis on the action of the men bringing the paralytic to Jesus (an act of deep trust), the term "deep trust" captures the essence of their actions. "Deep trust", in this context, communicates the action-oriented commitment the people demonstrated to get the paralyzed man to Jesus, beyond just mere intellectual belief or faith.

Moreover, the instructions given by Jesus offering forgiveness bear a strong parallel to the loyalty the men showed, further reinforcing this translation choice. The extrapolation of the concept of loyalty over mere mental ascent faith also carries the notion of Jesus's steadfast commitment towards humanity, as demonstrated by the forgiveness of sins. In fact, scripture is point out that it is our actioned-loyalty that releases the heart of Jesus to forgive of his own volition. We don't have to beg. We simply demonstrate our deep trust and loyalty to him.

Matthew 9:22
Woman with the issue of blood

Greek:
θυγάτηρ, ἐσθιάσθη ἡ καρδία σου· ὁ γὰρ λόγος τῆς πίστεώς σου σέσοσταί σε.

English:
Daughter, be of good comfort; your [tenacious] commitment has made you well.

Notes:

In this passage, Jesus is speaking to a woman who had been suffering from a hemorrhage for twelve years. The original Greek term πίστεως is often translated as 'faith'. However, in the context of this passage, the woman has demonstrated not just faith by virtue of believing in Jesus' ability to heal, but a commitment of action to seeking him out in a crowd despite cultural stigmas and personal risks. Therefore, '[tenacious] commitment' seems a more appropriate translation. It captures not just belief, but the action that belief spurred. The phrase 'made you well' is a translation of the Greek verb σέσοσταί, which carries the connotation of being saved or delivered. This broad term can refer both to physical healing and to spiritual or emotional deliverance.

In this case, it is worth pointing out that many Jews saw demons (i.e., pre-flood dead giant spirits) as culprits in disease. Many also linked disease to sin, where human sin and demon influence were potentially linked together. Not that disease is some form of retribution or punishment by God, but is the result of an attack given the Enochian history predicated through Watcher (now gods of the underworld) invasions and sins as well as the violence and sins of their giant children (now demons).

Matthew 9:29
Healing of a group of blind men

Greek:
τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν.

English:
Then he touched their eyes, saying, "According to your commitment, let it be done to you."

Notes:

In the given verse, the Greek word πίστιν῾ which typically translates to faith or belief is instead translated as `commitment`. This choice is made on the basis of a contextual interpretation. In the broader narrative of the verse, Jesus is healing the blind men who have come to him displaying a profound trust or "commitment" to him, professing him as the Messiah.

The translation of πίστιν to `commitment` rather than faith helps to underscore the active participation that Jesus called his followers towards. It shifts the focus from mere intellectual assent or emotional belief to an embodied demonstration of loyalty and trust inspired by the representation of God's loyalty, demonstrated to humanity through Jesus' on-going ministry at the time.

Matthew 14:31
Peter walks and then sinks on the water

Greek: 
"ευθέως δε Ιησούς εκτείνας την χείρα επελάβετο αυτού και λέγει αυτώ· Ολιγόπιστε, εις τί εδίστασας;"

English:
"Immediately, Jesus reach out His hand and caught him (Peter), saying, 'Oh, you of little allegiance, why did you waver?'"

Notes:

The Greek word "ολιγόπιστος" (Oligopistos) is often used to refer to Thomas's doubts about Jesus's resurrection, and is traditionally translated as "doubter" or "one of little faith". However, "pistis" (or its derivatives like "oligopistos") can also be translated as allegiance or loyalty, pointing to the commitment one makes in believing and following Jesus. In this context, the character being referred to is Peter. 

When Peter saw Jesus walking on water, he too wanted to walk on water and did for a time, but when he saw the wind, he became frightened and began to sink. This shows that his loyalty wavered in the face of adversity, hence Jesus's rebuke.

By translating "pistis" as "allegiance" in this context, the emphasis is put not merely on belief in the existence of something but a commitment to it; in this case Christ and his teachings. This adds depth to our understanding of the text and enriches its interpretation: It was not just about believing in miracles or the supernatural. Rather, it is about whether Peter would remain faithful and loyal to Jesus, even when circumstances become challenging or fearful.

In "εις τί εδίστασας?"; "εδίστασας" comes from "diistemi" which means to doubt, hesitate or waver. It is not just about doubting the physical ability to walk on water, it also points to doubting the steadfastness of Jesus's presence and the reliability of His words. Hence, "why did you waver?" is more apt than "why did you doubt?" here as it points not just to doubting the ability to walk on water, but also to wavering in allegiance to Jesus.

The final note is to point out that all instances prior to Pentecost were of men attempting to operate in reciprocated loyalty to Christ without the aid of the Spirit of Christ empowering them. This even has implications for this very day as we examine ourselves and others who may be living in one of several conditions:

• - Non-believer with no Holy Spirit
• - Believer with no Holy Spirit
• - Believer with Holy Spirit (post-water baptism)
• - Believer with Holy Spirit (post Spiritual gifts)

Each of the above carries with it some considerable thought. Mostly, it begs of us both compassion and expectation as well as capacities and limits to both understanding and ability within it. For example, a believer who has not made that full disavowal of former life and conditions of it and pledged loyal lived-out allegiance to Christ publicly will not operate like someone who has (especially via something formal like water-baptism).

Matthew 15:28
Faith of the Canaanite woman

Greek: 
τότε ἀπεκρίθη αὐτῇ ὁ Ἰησοῦς Ο γύναι, μεγάλη σου ἡ πίστις· γένηθήτω σοι ὡς θέλεις. Καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπ’ ἐκείνης τῆς ὥρας.

English: 
Then Jesus answered her, "Woman, your devotion is great. May it be as you wish." And her daughter was healed from that hour.

Notes: 

The Greek word "pistis" is often translated as "faith". However, it can also mean faithfulness, loyalty, or dedication. In this context, the Canaanite woman is showing a great deal of loyalty or devotion - not just believing that Jesus can heal her daughter, but also adamantly seeking Jesus out and arguing her case and the Messiah responding with a kind of acknowledging gift. This word-choice effectively captures her attitude and behavior more fully than simply saying she had great faith. Similarly, Jesus' response directly addresses this woman's personal commitment to seek help for her daughter – he honours her wish, which is a form of expressing his loyalty to those who trust and seek him.

This woman is a Gentile and last-in-line for the mission of Jesus during his earthly ministry. Yet, she persists and Jesus love and compassion is triggered by her persistence. While this is not the case today, where Jesus is resisting of Gentiles, it points more towards the heart of this human woman, mother, and potential daughter-of-God-in-Christ and our application of the lesson to ourselves as Gentiles in this modern time. It is also fair to point out the mission-mindedness of the woman.

Matthew 17:20

Greek: 
"Διὰ τὴν ὀλιγοπιστίαν ὑμῶν, ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, Μετάβηθι ἐντεῦθεν ἐκεῖ κἀκεῖνο μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν." 

English: 
"Because of your lack of devotion, I tell you truthfully that if you have loyalty equivalent to a mustard seed, you would say to this mountain, 'Move from here to there,' and it would move. Nothing would be impossible for you."

Notes: 

In this context, the Greek word "pistis" is used to demonstrate loyalty or allegiance as a critical element of faith. In biblical linguistics, it refers to the believers' relationship with God and their commitment to Him. Thus, it is translated here as 'loyalty' to give a sense of dedication, and 'devotion' implying a deficit of commitment within the disciples. The statement about moving mountains refers to the enormous potential that lies in even the smallest amount of loyalty towards God.

The metaphorical use of the mustard seed, which is known to be tiny but grows into a huge tree, underscores the powerful force of loyalty, and its capacity to achieve significant effects despite its seemingly impalpable quality. The transformation hinted at by the moving of the mountain is a testament to the power of loyalty to God, essentially reaffirming the notion of perfect divine loyalty towards humankind.

Finally—the phrase "because of your lack of devotion" pointed at the disciples takes us back to the idea of non-Spirit indwelt people doing their level best to be devoted to Christ under human power. Yet, it is these people struggling towards loyalty that captures the heart of Jesus to anchor them as "the twelve". Judas will ultimately fail completely at the end and the others, including the vaunted Peter, will somewhat collapse, but not into betrayal and treachery like Judas. The real lesson here is to understand just what the Spirit of God in us brings to our loyalty-to-King-Jesus table.

Matthew 21:21
Faith, fig trees, mountains, and disciples

Greek: 
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ καὶ τῷ ὄρει τούτῳ εἴπητε· ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται.

English:
In response, Jesus told them, "Truly, I tell you, if you have devotion and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will happen."

Notes:

The Greek word "πίστιν" (pistin) is often translated to "faith" in English. However, in the context of this scripture, it is more fitting to understand it as absolute "devotion" or commitment to God, which, here, is marked by a lack of doubt. This kind of unwavering loyalty is not only about belief in God, but also reveals trust in His power and will to act. Furthermore, the phrase "μὴ διακριθῆτε" (mē diakrithēte) suggests not judging or discriminating, which can also mean not doubting. The strength of this "devotion" thus becomes a foundation for miracles, as exemplified in the context of the verse with both the fig tree and the ability to move mountains.

To what mountain is Jesus referring? In the historical original worldview, mountains are not generalized concepts. They are significant. Mount Hermon being one. Mount Moriah being another. Even to Gentile pagans, mountains are where gods and men meet. Likewise, is the notion of the sea, which in ancient times could be seen as the whole of humanity or some larger group of humanity. Thus, the question arises: To what mountain and what sea is Jesus referring to, especially in light of the fig tree he has just cursed and why he has cursed it.

This statement contains multiple assertions that need to be validated:

1. "In the historical original worldview, mountains are not generalized concepts. They are significant."

Validation: True. Mountains often hold religious or symbolic importance in various cultural contexts. This is true in numerous religious traditions, including Christianity, Hinduism, Buddhism, and many indigenous cultures. This significance may be based on the mountain's imposing physical presence, its role in historical or mythological events, or its perceived spiritual power.

Source: (Natural Geographic Encyclopedia: Sacred Mountains)

2. "Mount Hermon being one. Mount Moriah being another."

Validation: True. In the Bible, Mount Hermon is often associated with divine encounters. It's mentioned a few times in the Bible (Deuteronomy 3:8, 4:48; Joshua 11:3, 12:1, 13:5; Judges 3:3; 1 Chronicles 5:23; Psalms 133:3; and Song of Solomon 4:8). Mount Moriah is traditionally identified as the location of the binding of Isaac (Genesis 22:2) and the site of the first and second Jerusalem temples (2 Chronicles 3:1).

Source: (ESV Bible)

3. "Even to Gentile pagans, mountains are where gods and men meet."

Validation: True. In many ancient pagan traditions, mountains were viewed as sacred sites where the divine could be encountered. This is true not only in the Ancient Near East and Mediterranean cultures (including Greco-Roman and Celtic) but also in various Native American, African, and Asian cultures.

Source: (Natural Geographic Encyclopedia: Sacred Mountains)

4. "The notion of the sea, which in ancient times could be seen as the whole of humanity or some larger group of humanity."

Validation: Somewhat True. The sea has been used as a metaphor for various ideas in different cultures. In literary and symbolic contexts, it can represent masses of people or the unknown. But it's not universally accepted that the sea represents the whole of humanity in ancient times.

Source: (BBC Religions - Symbolism of the sea)

5. "The question arises: To what mountain and what sea is Jesus referring to, especially in light of the fig tree he has just cursed and why he has cursed it."

Validation: Unverifiable. This assertion is actually a question regarding interpretation of a specific passage in the Bible. Without specifying the passage, it's difficult to conclusively answer. Popular candidates could be passages from the gospel of Mark (11:20-25) or Matthew (21:18-22) where Jesus curses a barren fig tree and then speaks of moving a mountain into the sea through faith. However, these passages don't specifically name a mountain or sea, and interpretations vary.

Source: (Mark 11:20-25; Matthew 21:18-22) ESV Bible.

Matthew 23:23
Woe to scribes and Pharisees

Greek: 
Οὐαὶ δὲ ὑμῖν γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸν ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸν ἔλεον καὶ τὴν πίστιν· ταῦτα ἔδει ποιῆσαι καὶ ἐκεῖνα μὴ ἀφιέναι.

English: 

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and loyalty; these you ought to have done, without neglecting the others. 

Notes: 

The Greek word "pistis" was translated as "loyalty" to provide a unique understanding of faith in this context. Rather than simply believing in God's existence or the truth of His word, Jesus was calling the hypocrite religious leaders to a holistic commitment to God—one that demonstrates itself in actions of justice and mercy. The word 'loyalty' conveys a sense of commitment to, and perseverance in, the service of a ruler. 

Additionally, the use of "loyalty" adds another potential layer to understanding the criticism of the Pharisees in this passage. It was not merely that they neglected to act justly or mercifully, but they also failed to demonstrate their loyalty to God's commands by focusing on minor ritual practices while neglecting larger ethical and moral commands.

Is Jesus couching justice and mercy in the arms of loyalty—his to us and us reciprocated to him? If James, chapter two is brought into view along with Jesus' words above, we might well conclude that it is. In the scripture of James 2 we find that faith (loyally lived allegiance) is radically linked to both justice and mercy. Justice is the raw material of judgment and James points out that "Mercy triumphs over judgment", which has compassion mixed into justice. Therefore, we are left with a very strong link between the three just as Jesus points out to the Jewish leaders.

Matthew 24:45

Greek: 
Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας αὐτοῦ, τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ;

English: 
Who then is the devoted and wise servant those [the] master has put in charge of his household, to give [minister to] them [household members] their food at the proper time?

Notes: 

In the Greek text, the word 'πιστὸς' translates directly as 'faithful' but considering our criteria of loyalty or commitment, 'devoted' seems a fitting substitute. This translation emphasizes the servant's dedication to his master and to his duties (mission-minded). The phrase 'ἐπὶ τῆς θεραπείας αὐτοῦ' literally translates to 'over his therapy' or 'over his household', indicating responsibility and stewardship. The phrase 'τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ' suggests the servant’s responsibility not just for feeding the household but making sure it is done 'at the proper time'. The context here is Jesus' discourse on watchfulness and the readiness of the servants (disciples) for the coming of the Lord.

"Therapy" in the Ancient Near East (ANE) or first century Jewish worldview context likely refers to healing or care, possibly in a spiritual or religious sense. This could involve treatment for physical ailments, but it could also mean spiritual healing or restoration. The term could also potentially refer to service or ministry, as in serving God or others in some capacity. The exact interpretation may vary depending on the specific religious or cultural context. The phrase 'ἐπὶ τῆς θεραπείας αὐτοῦ' (epi tes therapéias autou) with looser translation may therefore mean something like 'for his healing' or 'in his service'. This interpretation would need to be confirmed by the broader context of the text in question.