False Comfort From Word Studies

I catch a lot of flack when I point out that word studies are often not fruitful, but I stand by that claim. Many word studies look at the etymology of a word or maybe a particular use of a word, and try to impart a sense of deeper learning – as if a simple translation of the word into English didn’t do the exact same thing.

But that’s not how words are chosen by speakers and authors. Words are used to communicate ideas, and the method of use can (and does) change from time to time – and from person to person. Thus, if we’re not paying attention to the use of words by a particular author, then we’re probably not really gleaning everything that the author is trying to say.

Allow me to demonstrate.

When Jesus was betrayed by Judas in the Garden of Gethsemane, Jesus called Judas “friend”.

[+] Jesus said to him, “Friend, do what you came to do.” Then they came up and laid hands on Jesus and seized him. (Matt 26:50)

You can find 1001 devotionals marveling at the thought of Jesus extending friendship to Judas even in the hour of His betrayal. And while that is being done in a limited sense (more on this later), I would submit that that is not what Matthew is trying to say.

To see this, let’s start with a typical word study on the word ‘friend’.

G2083 ἑταίρος hetairos (het-ai’-ros)
1. a comrade
[from etes (a clansman)]

Voila! Problem solved; Question answered: Jesus is calling Judas a friend/comrade.

Wellllll… not so fast.

Throughout the NT, there are 2 Greek words that are consistently interpreted as “friend”. The first is ἑταίρος. And here’s the 2nd

G5384 φίλος philos (fee’-los)
1. (properly) dear, i.e. a friend
2. (actively) fond, i.e. friendly
3. (as a noun) an associate, neighbor, etc.

Nothing interesting or surprising there. The words seem to be synonyms.

But here’s where things get interesting.

1. Matthew is the only NT author who uses ἑταίρος. All other NT authors use φίλος. One wonders why. (I have no idea)
2. When Matthew uses ἑταίρος, he’s not using it as a term of endearment. He’s using it to describe a person of questionable character who is doing things he ought not be doing. Let’s look:
   [+] But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows [g2083], And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. (Matt 11:16-17)
   Point: Jesus is speaking of how the people didn’t respond to the prophets that came to the Israelites. These ‘fellows’ should have responded in kind, but didn’t.
   
   [+] But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? (Matt 20:13)
   Point: these ‘friends’ should have been satisfied with the wages they agreed to, but weren’t. These ‘friends’ who thought they were first were made ‘last’. (v16)
   
   [+] And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. (Matt 22:12)
   Point: this ‘friend’ should not have tried to sneak into the banquet without the right clothes. This ‘friend’ is tied up hand and foot, and thrown into outer darkness where there is weeping and gnashing (v13)

How might this same word apply to Judas?

Let’s look at what else Matthew tells us and follow Matthew’s use of words, compared to what Matthew is telling us what Jesus knew:

• Jesus knew He would be betrayed (Matt 26:24;54-56)
• Jesus knew there was a special condemnation for His betrayer (Matt 26:24; Matt 18:7)
• Jesus knew that His betrayer would be Judas (Matt 26:25)
• Jesus knew that He would be the one casting people into hell (Matt 7:21-23; 25:41)

And if we add in other verses from the NT:

• Jesus knew from the beginning who would betray Him (John 6:64)
• Judas’ condemnation was deserved, for he hated Jesus even when Jesus extended Him love (Ps 109. The Psalm is called “the Iscariotic Psalm” because it is about Judas [see Acts 1:16-20]

With all that in hand, it seems necessary to conclude that Matthew is using the same word ἑταίρος to describe the same kind of character he’s been describing all along in his Gospel: a person of questionable character who is presenting himself as a friend, but is not doing what he should be doing.

So does Matthew intend to show us that Jesus is offering Judas love and friendship in His hour of betrayal?

Not if Matthew is being consistent with his own writing style.

And no matter how you study the word ἑταίρος, you would never see that pattern unless and until you compare Matthew’s use of the word against the synonyms used by other authors and the backdrop of the rest of the NT.

Food for thought.