Paul’s choice of words in his letter to Christians in the province of Galatia reflects careful intention. The issues he confronts are extremely serious, the opponents powerful and persuasive, and his audience somewhat befuddled. Strong warnings mingle with cries of frustration as he encourages these believers to keep running well the discipleship race. He has equally strong words for those unidentified proponents who articulate a “different gospel – which is really no gospel at all” (Galatians 1:6-7). In the conclusion to his argument Paul tells the Galatian congregations: “Do not err; God is not scorned (muktÄ“rizetai)” (6:7). This is the only place in the New Testament where this verb in its simple form occurs.
The verb muktÄ“rizÅ and its related compound ekmuktÄ“rizÅ derive from the noun muktÄ“r, “nose” and have the sense of wrinkling or turning up the nose to demonstrate contempt, scorn, distaste, or ridicule. The idea of mockery or derision is conveyed quite explicitly by various facial expressions, i.e. body language. The nose, for whatever reason, when contorted in certain ways, communicates in many cultures a sense of disagreement based in scorn or contempt. The person finds the message, action or very being of another completely disagreeable and by wrinkling the nose displays this contempt. Of course the reason for this ridicule or contempt needs to be defined. Hellenistic Greek used the noun muktÄ“rismos to describe “sneering” or “derision”.
We discern the contemptuous hostility expressed by the compound form of this verb when Luke uses it to describe the actions of the Jewish rulers towards the crucified Jesus. In his narrative (23:35) these rulers stood watching the proceedings and they “even sneered (exemuktÄ“rizon) at him.”1 The following verse turns our attention to the soldiers and they “mocked (enepaixan) him” (23:36). These two verbs used in parallel define one another to some degree. Luke also used this compound verb (16:14) to describe the Pharisees’ response to Jesus’ teaching. When they hear his teaching that a person cannot serve God and ‘mammon’, according to Luke’s narrative, the Pharisees “were sneering (exemuktÄ“rizon) at him” because they “loved money.”
We catch the wider significance of Luke’s choice of terminology when we examine the Greek translation of the Old Testament (the Septuagint). Although both forms of this verb, as well as the noun muktÄ“rismos occur in the Septuagint, the compound verb ekmuktÄ“rizÅ only occurs in biblical and post-biblical literature. The sense of these terms is discerned when we see them in context. For example, when Elijah is in contest with the prophets of Baal at Mount Carmel, he “mocked (emuktÄ“risen) and said, ‘Call in a loud voice! For he is a god, for prating occupies him and at same time he is perhaps giving an oracle….”2 The sense of ridicule and contempt is clear. When Hezekiah consults the prophet Isaiah about what to do in response to the Assyrian siege of Jerusalem, God ridicules the Assyrians through the prophet’s word:
“Virgin daughter Sion made nothing of you and sneered at (emuktÄ“risen) you; daughter of Jerusalem shook her head at you.” (2 Kings 19:21)
The Rabshakeh, the leader of the Assyrian forces had taunted the inhabitants of Jerusalem, ridiculing their ability to resist his armies, but God says in response that Jerusalem will “sneer at” the Assyrians and their claims. That night God slays 85,000 Assyrian soldiers and Sennacherib must retreat in disarray.
The rest of this article is published on Dr. Perkins’ Internet Moments with God’s Word blog site.