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About admin

I have no special credentials to pursue this, except that I'm not on any religion's payroll. I have no formal religious training. I have no visions or dreams to speak of. I have a kind of compulsion to study the Bible. I blame it on my father. Over and over he quoted Proverbs 4:7 to me as I grew up: Wisdom is the principal thing; therefore get wisdom; Yea, with all thy getting get understanding. I didn't always listen to my father when I was young. But now that I am old I am apparently incapable of not running his programing.

Romans, Part 29

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There is therefore now no condemnation (κατάκριμα) for those who are in Christ Jesus (ἐν Χριστῷ Ἰησοῦ),1 Paul continued.  I want to list some of the things that are true for those in Christ Jesus:

In Christ Jesus…
1) …born of water and spirit [Table]…What is born of the flesh is flesh, and what is born of the Spirit is spirit.

John 3:5, 6 (NET)
2) …the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].

Galatians 5:17 (NET)
3) I delight in the law of God in my inner being.

Romans 7:22 (NET)
4) I know that nothing good lives…in my flesh [Table].

Romans 7:18a (NET)
5) I want to do the good, but I cannot do it [Table].

Romans 7:18b (NET)
6) I do not do the good I want, but I do the very evil I do not want [Table]!

Romans 7:19 (NET)
7) Now if I do what I do not want, it is no longer me doing it but sin that lives in me [Table].

Romans 7:20 (NET)
8) So then, with the mind I myself serve the law of God, but with the flesh the law of sin [Table].

Romans 7:25b (NKJV)
9) There is therefore now no condemnation [Table]…

Romans 8:1a (NET)

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.2  All of this was achieved by God.  For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned (κατέκρινεν, a form of κατακρίνω) sin in the flesh…3

Only God knows how much sin is condemned in my flesh.  I have a general sense that while I’m preoccupied (and frustrated) with the opposition of the flesh that keeps me from the perfection I want (and think I should demonstrate by the righteousness of God through the faithfulness of Jesus Christ)4 less and less of the sin (that is the desire of the flesh) sees the light of day.  It is not expressed in the world.  It is confined, trapped, condemned in dead and dying flesh.

I am the resurrection and the life, Jesus said.  The one who believes in me will live even if he dies, and the one who lives and believes in me will never die.5  This was a difficult saying for Martha to believe, many years before Paul wrote to the Romans.  Jesus asked her, Do you believe this?6  Martha’s answer was a model of tactful diplomacy, Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.7

Jesus knew Martha’s brother was sick, but deliberately waited two more days until he died.8  Our friend, He told his disciples, has fallen asleep.  But I am going there to awaken him.9  His disciples were not eager to return to Judea.  Rabbi, they said, the Jewish leaders were just now trying to stone you to death!  [Jesus had claimed to be Yahweh, John 8:58, 59 NET]  Are you going there again?10  Lord, if he has fallen asleep, he will recover.11  So Jesus told them plainly that he was dead, and said, I am glad for your sake that I was not there, so that you may believe.12

Jesus had deliberately contrived this situation as an object lesson for his disciples, but then Mary, Martha’s sister, came and fell at13 his feet and said to him, “Lord, if you had been here, my brother would not have died:”14

When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed.  He asked, “Where have you laid him?”  They replied, “Lord, come and see.”  Jesus wept.15

It was a profound moment.  Only He knows how many people He killed as Yahweh, sinners, yes, but people.  He planned the death of Martha’s and Mary’s brother.  He knew what He intended to do in the next few moments.  And yet He wept.  To say that Yahweh was not empathetic with human death would be false.  I’m particularly affected by the implications of Genesis 18, that before the omniscient, omnipresent Yahweh decided to destroy Sodom and Gomorrah he took physical form and walked its streets.  But there is something even more affecting about Yahweh, born of the flesh of Adam as Jesus, standing before the tomb of a friend weeping human tears from human eyes.

Take away the stone,16 Jesus said.  Martha, ever the proper hostess, protested, Lord, by this time the body will have a bad smell, because he has been buried four days.17  Jesus responded (John 11:40-44 NET):

“Didn’t I tell you that if you believe, you would see18 the glory of God?”  So they took away the stone.19  Jesus looked upward and said, “Father, I thank you that you have listened to me.  I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.”  When he had said this, he shouted in a loud voice, “Lazarus, come out!”  The20 one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face.  Jesus said to them, “Unwrap him and let him21 go.”

Thanks be to God through Jesus Christ our Lord22…who will rescue me from this body of death.23  The ultimate condemnation of sin in the flesh is the death of the body.  The one who believes in me will live even if he dies,24 Jesus promised everyone born of the flesh and of the Spirit.  To those who already consider themselves dead to sin, but alive to God in Christ Jesus,25 who accept their new identities, with the mind [they themselves] serve the law of God, but with the flesh the law of sin,26 Jesus promised, the one who lives and believes in me will never die.27  To them the well-deserved demise of the body of death is a welcome relief, not a cause of apprehension.

Therefore, since the children share in flesh and blood, [Jesus] likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death,28 is the way the writer of Hebrews put it.  Paul concluded, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, a form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.29  The righteous requirement of the law is fulfilled by the righteousness of God [apart from the law30] through the faithfulness of Jesus Christ for all who believe,31 the love that is the fulfillment (πλήρωμα) of the law,32 the fruit of the Spirit33 of God, in other words, to walk according…to the Spirit.  As Jesus said, Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them.34

Paul continued (Romans 8:5-11 NET):

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him [Table].  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you [Table].

 

Addendum: May 15, 2024
Tables comparing John 11:32; 11:39; 11:40, 41 and 11:44 in the NET and KJV follow.

John 11:32 (NET)

John 11:32 (KJV)
Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

John 11:32 (NET Parallel Greek)

John 11:32 (Stephanus Textus Receptus)

John 11:32 (Byzantine Majority Text)
Ἡ οὖν Μαριὰμ ὡς ἦλθεν ὅπου ἦν Ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας λέγουσα αὐτῷ· κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός η ουν μαρια ως ηλθεν οπου ην ο ιησους ιδουσα αυτον επεσεν εις τους ποδας αυτου λεγουσα αυτω κυριε ει ης ωδε ουκ αν απεθανεν μου ο αδελφος η ουν μαρια ως ηλθεν οπου ην ο ιησους ιδουσα αυτον επεσεν αυτου εις τους ποδας λεγουσα αυτω κυριε ει ης ωδε ουκ αν απεθανεν μου ο αδελφος

John 11:39 (NET)

John 11:39 (KJV)
Jesus said, “Take away the stone.” Martha, the sister of the deceased, replied, “Lord, by this time the body will have a bad smell because he has been buried four days.” Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

John 11:39 (NET Parallel Greek)

John 11:39 (Stephanus Textus Receptus)

John 11:39 (Byzantine Majority Text)
λέγει ὁ Ἰησοῦς· ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα· κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν λεγει ο ιησους αρατε τον λιθον λεγει αυτω η αδελφη του τεθνηκοτος μαρθα κυριε ηδη οζει τεταρταιος γαρ εστιν λεγει ο ιησους αρατε τον λιθον λεγει αυτω η αδελφη του τεθνηκοτος μαρθα κυριε ηδη οζει τεταρταιος γαρ εστιν

John 11:40, 41 (NET)

John 11:40, 41 (KJV)
Jesus responded, “Didn’t I tell you that if you believe, you would see the glory of God?” Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

John 11:40 (NET Parallel Greek)

John 11:40 (Stephanus Textus Receptus)

John 11:40 (Byzantine Majority Text)
λέγει αὐτῇ ὁ Ἰησοῦς· οὐκ εἶπον σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ λεγει αυτη ο ιησους ουκ ειπον σοι οτι εαν πιστευσης οψει την δοξαν του θεου λεγει αυτη ο ιησους ουκ ειπον σοι οτι εαν πιστευσης οψει την δοξαν του θεου
So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me. Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

John 11:41 (NET Parallel Greek)

John 11:41 (Stephanus Textus Receptus)

John 11:41 (Byzantine Majority Text)
ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν· πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσας μου ηραν ουν τον λιθον ου ην ο τεθνηκως κειμενος ο δε ιησους ηρεν τους οφθαλμους ανω και ειπεν πατερ ευχαριστω σοι οτι ηκουσας μου ηραν ουν τον λιθον ου ην ο τεθνηκως κειμενος ο δε ιησους ηρεν τους οφθαλμους ανω και ειπεν πατερ ευχαριστω σοι οτι ηκουσας μου

John 11:44 (NET)

John 11:44 (KJV)
The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, “Unwrap him and let him go.” And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

John 11:44 (NET Parallel Greek)

John 11:44 (Stephanus Textus Receptus)

John 11:44 (Byzantine Majority Text)
ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει |αὐτοῖς| |ὁ| Ἰησοῦς · λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν και εξηλθεν ο τεθνηκως δεδεμενος τους ποδας και τας χειρας κειριαις και η οψις αυτου σουδαριω περιεδεδετο λεγει αυτοις ο ιησους λυσατε αυτον και αφετε υπαγειν και εξηλθεν ο τεθνηκως δεδεμενος τους ποδας και τας χειρας κειριαις και η οψις αυτου σουδαριω περιεδεδετο λεγει αυτοις ο ιησους λυσατε αυτον και αφετε υπαγειν

1 Romans 8:1 (NET) Table

2 Romans 8:2 (NET) Table

3 Romans 8:3 (NET)

5 John 11:25, 26a (NET)

6 John 11:26b (NET)

7 John 11:27 (NET)

8 John 11:6 (NET)

9 John 11:11 (NET)

10 John 11:8 (NET)

11 John 11:12 (NET) Table

12 John 11:15 (NET) Table

14 John 11:32 (NET)

15 John 11:33-35 (NET)

16 John 11:39a (NET)

17 John 11:39b (NET)

18 The NET parallel Greek text and NA28 had ὄψῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οψει (KJV: thou shouldest see).

19 The Stephanus Textus Receptus and Byzantine Majority Text had ου ην ο τεθνηκως κειμενος (KJV: from the place where the dead was laid) here. The NET parallel Greek text and NA28 did not.

20 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

22 Romans 7:25a (NET) Table

23 Romans 7:24b (NET)

24 John 11:25b (NET)

26 Romans 7:25b (NET) Table

27 John 11:26a (NET)

28 Hebrews 2:14, 15 (NET)

29 Romans 8:4 (NET)

34 Matthew 5:17 (NET)

You Must Be Gentle, Part 1

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Alexander in Ingmar Bergman’s film “Fanny and Alexander” encouraged the ghost of his “good” father (who looks disconcertingly like Adolf Hitler) to stop haunting him, to go on to heaven and convince God to kill his stepfather.  The ghost of his “good” father counseled, “You must be gentle with people, Alexander.”

I’ve been enjoying a mini-Ingmar-Bergman-film-festival on DVD.  First, I watched “Persona,” Bergman’s reflections on his own guilt and hypocrisy raising children, told through a mute actress who had a child reluctantly to complete herself as a woman, and the nurse who cares for her.  Then I watched “Wild Strawberries,” a sober consideration (if not a lament) of a life spent solely for one’s work and personal achievement.  I think of these as Lutheran films, not because they are propaganda for the Lutheran Church, but because Bergman considered his films a dialogue with his childhood and that childhood was dominated by his Lutheran minister father Erik.

I looked forward to “Fanny and Alexander,” because it was the film where he dealt most intimately with the problem of his father.  I was disappointed when the first copy arrived broken in the mail.  Then with the second copy I was put off a bit by the plot.  It seemed to me like Bergman avoided the issue with his father rather than confronting it directly.  The problem was not that Erik Bergman was an evil stepfather who married Ingmar’s mother after his “good” father died.  The problem was that Erik was both the “good” father and the evil stepfather.  The sumptuous joy and luxury and the grey austerity are recollections of one home, not two.

I got over the plot in time and simply enjoyed the imagery.  Though Alexander was not really as close to his “good” father as he was compelled to be close to his evil stepfather, he was ultimately haunted by both.  And his desire to kill the evil stepfather is also God’s desire, if I may reunite the evil stepfather and the “good” father as one man born of the flesh and of the Spirit.  That’s why the “good” father’s advice touches me so, “You must be gentle with people, Alexander.”

Everyone born of the Spirit, born from above, is liable to the situation Paul described in Romans 7:15 (NET), For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.  My father could go from happily singing a hymn to screaming hysterically at us in no time at all.  I thought I could be a foster parent.  I thought I could help someone.  An autistic child defeated me in the most fundamental way a man can be defeated.  He shattered my self-image as a kind and loving man.  My wife lost confidence in me and, I think, in God to a certain extent.  I certainly lost confidence in God for at least the remainder of our marriage.  And my children witnessed it all.

I am thinking about forgiveness here as a way of being gentle with people.  But I’m trying to reach something beyond my ordinary conception of forgiveness.  When I have a bad encounter with the sinful flesh of someone born of God I shouldn’t think, “So that’s what you’re really like.”  This is false.  What the person born of God is really like is the new creation, washed, cleansed, buoyed-up, and carried along by the Spirit of God, not the sinful flesh I happened to experience.  So then, with the mind I myself serve the law of God, but with the flesh the law of sin,1 Paul concluded with gratitude to God.

Romans, Part 28

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Did that which is good, then, become death (θάνατος) to me?1 Paul continued.  It is a reasonable question considering that the law is holy, and the commandment is holy, righteous, and good,2 and that Paul found that the very commandment that was intended to bring life brought death (θάνατον, a form of θάνατος)!3 Absolutely not! Paul continued.  But sin, so that it would be shown to be sin, produced death (θάνατον, a form of θάνατος) in me through what is good, so that through the commandment sin would become utterly sinful.4

Again, I think sin personified here is Paul’s way of referring to the old man crucified with Christ.  But finally I have come to the place where Paul, by expressing the inner confusion of this house divided, one born of the flesh and of the Spirit, actually clarified the situation.

For we know that the law is spiritual – but I (ἐγὼ) am unspiritual (σάρκινος), sold into slavery to sin.5  It is difficult to hear Paul call himself unspiritual, sold into slavery to sin.  After all, what does that mean for someone like me?  But Paul was describing himself as a man deceived and seized by a fit of coveting, sin [old man], seizing the opportunity through the commandment, produced in me all kinds of wrong desires.6  In the beginning this old man (sin personified) was perceived by Paul as I (ἐγὼ), I am unspiritual, sold into slavery to sin. [Addendum 4/27/2024: Now I suspect this was the wishful thinking of my religious mind.]

For I don’t understand (γινώσκω) what I am doing.  For I do not do what I want (θέλω)– instead, I do what I hate.  But if I do what I don’t want (θέλω), I agree that the law is good.7  If Paul had not been a house divided, born only of the flesh of Adam, there would have been none of this confusion.  And I think the resolution goes something like this: For I [new man or woman] don’t understand what I [old man] am doing.  For I [old man] do not do what I [new man or woman] want – instead, I [old man] do what I [new man or woman] hate.  But if I [old man] do what I [new man or woman] don’t want, I [new man or woman] agree that the law is good.

Here is the first recognition, if you will, of the new I wanting, desiring, willing, something different than the old I.  With that, and beyond that, came the recognition of a possible new identity.  But now it is no longer me [new man or woman] doing it, but sin [old man] that lives in me.8 And just in case I missed it, Paul went on to elaborate this distinction.

For I [new man or woman] know (Οἶδα, a form of εἴδω; i.e., know by seeing) that nothing good lives in me [old man], that is, in my flesh (σαρκί, a form of σάρξ). For I [new man or woman] want (θέλειν, a form of θέλω) to do the good, but I [new man or woman] cannot do it.  For I [old man] do not do the good I [new man or woman] want (θέλω), but I [old man] do the very evil I [new man or woman] do not want (θέλω)!  Now if I [old man] do what I [new man or woman] do not want (θέλω), it is no longer me [new man or woman] doing it but sin [old man] that lives in me.9

And so the law is the measure by which to distinguish one I from the other, the old from the new.  The law excites the old I to rebellion and sin, while it is the earnest hope, desire and plea of the new I, though the power to fulfill that desire may seem overwhelmingly lacking.

So, I [new man or woman] find the law that when I [new man or woman] want (θέλοντι, another form of θέλω) to do good, evil [old man] is present with me [new man or woman].  For I [new man or woman] delight in the law of God in my [new man or woman] inner being.  But I [new man or woman] see a different law in my [new man or woman] members waging war against the law of my [new man or woman] mind and making me [old man] captive to the law of sin that is in my [new man or woman] members [Table].  Wretched man that I [old man] am!  Who will rescue me [new man or woman] from this body (σώματος, a form of σῶμα) of death (θανάτου, another form of θάνατος) [old man]?10

I admit that some of my designations in the preceding passage of the “new man or woman” may be arguable.  I believe, however, that through faith I, the new man or woman, lay claim to more and more of my mind and my members.  And I think that is the insight behind Paul’s gratitude, Thanks be to God through Jesus Christ our Lord!11 as he self-identified as the new man, I myself serve the law of God with my mind, but with my flesh (σαρκὶ, a form of σάρξ) I serve the law of sin.12

The NET translators acknowledged that they added the second “I serve” for “clarity” (note 28).  But this is not like verse 17, in my flesh (ἐν τῇ σαρκί μου, literally “in this flesh of mine”).  It is simply “but this flesh” (τῇ δὲ σαρκὶ).  I think Paul’s point is better served by the NKJV translation, So then, with the mind I myself (αὐτὸς ἐγὼ) serve the law of God, but with the flesh the law of sin,13 where the double emphasis of I myself is clearly distinguished from the flesh.

1 Romans 7:13a (NET) Table

2 Romans 7:12 (NET)

3 Romans 7:10 (NET)

4 Romans 7:13b (NET) Table

5 Romans 7:14 (NET) Table

6 Romans 7:8 (NET)

7 Romans 7:15, 16 (NET)

8 Romans 7:17 (NET) Table

9 Romans 7:18-20 (NET) Table

10 Romans 7:21-24 (NET)

11 Romans 7:25a (NET) Table

12 Romans 7:25b (NET) Table

13 Romans 7:25b (NKJV) Table

Romans, Part 27

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Or do you not know, brothers and sisters, Paul continued, (for I am speaking to those who know the law [νόμον, a form of νόμος]), that the law (νόμος) is lord over a person as long as he lives?1  Thus Paul introduced another value of the death of those who were baptized into Christ Jesus’ death.2  Then he used a metaphor to describe the life of those who have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so [they] too may live a new life3 (Romans 7:2-4 NET).

For a married woman is bound by law (νόμῳ, another form of νόμος) to her husband as long as he lives, but if her husband dies, she is released from the law (νόμου, another form of νόμος) of the marriage.  So then, if she is joined to another man while her husband is alive, she will be called an adulteress.  But if her husband dies, she is free from that law (νόμου, another form of νόμος), and if she is joined to another man, she is not an adulteress.  So, my brothers and sisters, you also died to the law (νόμῳ, another form of νόμος) through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit (καρποφορήσωμεν, a form of καρποφορέω to God.

I have unpacked this metaphor elsewhere and won’t do it again.  In the context of this metaphor then the new man born of the Spirit is a new woman bringing forth righteousness, the fruit of the Spirit, as a wife bears her husband’s children.  There is a time lag between conception, coming to term and giving birth.  But that time lag is no excuse, and certainly not a valid reason, for avoiding intimate relations with the Lord Jesus.  On the contrary, the time one spends waiting and hoping for righteousness to come forth is best spent trusting Him, believing things like, For when we were in the flesh, the sinful (παθήματα, a form of πάθημα) desires (ἁμαρτιῶν, a form of ἁμαρτία), aroused by the law (νόμου, another form of νόμος), were active in the members of our body to bear fruit (καρποφορῆσαι, another form of καρποφορέω) for death.  But now we have been released from the law (νόμου, another form of νόμος), because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.4

What shall we say then? Paul continued.  Is the law (νόμος) sin?5  Paul had a bad reputation over his comments about the law.  When he journeyed back to Jerusalem even the elders of the church said to him (Acts 21:20b-24 NET):

You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law (νόμου, another form of νόμος).  They have been informed about you – that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs.  What then should we do?  They will no doubt hear that you have come [Table].  So do what we tell you: We have four men who have taken a vow; take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved.6  Then everyone will know7 there is nothing in what they have been told about you, but that you yourself live in conformity with the law (νόμον, a form of νόμος).

Paul, who wrote my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation,8 complied with their request.  But it didn’t work.  Jews from the province of Asia who had seen [Paul] in the temple area stirred up the whole crowd and seized him, shouting, “Men of Israel, help!  This is the man who teaches everyone everywhere against our people, our law (νόμου, another form of νόμος), and this sanctuary!”9 The mob would have killed Paul if not for the intervention of the Roman commander of a cohort, his centurions and soldiers.  Paul asked permission to speak to the crowd (Acts 22:1-21 NET):

“Brothers and fathers, listen to my defense that I now make to you” [Table]. (When they heard that he was addressing them in Aramaic [Ἑβραΐδι, a form of Ἑβραΐς], they became even quieter.)  Then Paul said, “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law (νόμου, another form of νόμος) of our ancestors, and was zealous for God just as all of you are today [Table].  I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, as both the high priest and the whole council of elders can testify about me.  From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished.  As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me.  Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ [Table] I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’  Those who were with me saw the light, but did not understand the voice of the one who was speaking to me [Table].  So I asked, ‘What should I do, Lord?’  The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’  Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me.  A man named Ananias, a devout man according to the law (νόμον, a form of νόμος), well spoken of by all the Jews who live there [Table], came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’  And at that very moment I looked up and saw him.  Then he said, ‘The God of our ancestors has already chosen you to know his will (θέλημα), to see the Righteous One, and to hear a command from his mouth, because you will be his witness to all people of what you have seen and heard.  And now what are you waiting for?  Get up, be baptized, and have your sins washed away, calling on his10 name.’  When I returned to Jerusalem and was praying in the temple, I fell into a trance and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me’ [Table]  I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you.  And when the blood of your witness Stephen was shed,11 I myself was standing nearby, approving,12 and guarding the cloaks of those who were killing him.’  Then he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The crowd was listening to him until he said this.  Then they raised their voices and shouted, “Away with this man from the earth!  For he should not be allowed13 to live!”14

Despite all this calumny, Paul found no fault with the law except that it was weakened through the flesh.15  If we all were born only of the Spirit, and heard God say, You shall not commit adultery,16 we would all say, “Thank you, Lord, that’s what I didn’t want to do anyway!”  In answer to the question then, Is the law (νόμος) sin? Paul said, Absolutely not!  Certainly, I would not have known sin except through the law (νόμου, another form of νόμος).17

I might feel in myself that it is wrong for you to commit adultery with my wife.  But I may not feel that it is wrong for me to commit adultery with your wife apart from the law.  After all, I have good reasons.  Your wife wants me and loves me, and I her.  And she is beautiful, far more beautiful than you can possibly deserve.  Look at you.  Look at the way you treat her.  Would she have any interest in me at all if you deserved her and treated her right?  I’m doing you a favor, Pal.  Face it!  She’s just more woman than you can handle.

For indeed I would not have known what it means to desire something belonging to someone else, Paul continued, if the law (νόμος) had not said, “Do not covet.”18 There is a darker side to the flesh born of Adam that hears of God’s law, You shall not commit adultery, and denies that there is a god to say such things, or if there is He doesn’t know his place or He wouldn’t dare say such things, or even more directly, “Oh, yeah! Watch this!”  But sin, Paul wrote, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.19  I have a fairly good idea of at least some of the things Paul coveted (1 Corinthians 9:4-7; 2 Corinthians 12:11, 15 NET).

Do we not have the right to financial support?  Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas?  Or do only Barnabas and I lack the right not20 to work?   Who ever serves in the army at his own expense?  Who plants a vineyard and does not eat its fruit?21  Who tends a flock and does not consume its milk?

I have become a fool.  You yourselves forced me to do it, for I should have been commended by you.  For I lack nothing in comparison to those “super-apostles,” even though I am nothing [Table]...Now I will most gladly spend and be spent for your lives!  If22 I love you more, am I to be loved less?23

For apart from the law (νόμου, another form of νόμος), sin is dead,24 Paul continued.  Then he expounded on that theme from his own experience.  And I was once alive apart from the law (νόμου, another form of νόμος), but with the coming of the commandment sin became alive and I died.  So I found that the very commandment that was intended to bring life brought death!  For sin, seizing the opportunity through the commandment, deceived me and through it I died.25  And again, I think this personification of sin is a reference to the old man that was crucified with Christ.26  This all becomes clearer a bit later in Romans 7.

So then, the law (νόμος) is holy, and the commandment is holy, righteous, and good,27 Paul concluded.

 

Addendum: April 23, 2024
Tables comparing Acts 21:24; 22:16; 22:20; 22:22; 1 Corinthians 9:6, 7 and 2 Corinthians 12:15 in the KJV and NET follow.

Acts 21:24 (NET)

Acts 21:24 (KJV)
take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

Acts 21:24 (NET Parallel Greek)

Acts 21:24 (Stephanus Textus Receptus)

Acts 21:24 (Byzantine Majority Text)
τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπ᾿ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον τουτους παραλαβων αγνισθητι συν αυτοις και δαπανησον επ αυτοις ινα ξυρησωνται την κεφαλην και γνωσιν παντες οτι ων κατηχηνται περι σου ουδεν εστιν αλλα στοιχεις και αυτος τον νομον φυλασσων τουτους παραλαβων αγνισθητι συν αυτοις και δαπανησον επ αυτοις ινα ξυρησωνται την κεφαλην και γνωσιν παντες οτι ων κατηχηνται περι σου ουδεν εστιν αλλα στοιχεις και αυτος τον νομον φυλασσων

Acts 22:16 (NET)

Acts 22:16 (KJV)
And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

Acts 22:16 (NET Parallel Greek)

Acts 22:16 (Stephanus Textus Receptus)

Acts 22:16 (Byzantine Majority Text)
καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ και νυν τι μελλεις αναστας βαπτισαι και απολουσαι τας αμαρτιας σου επικαλεσαμενος το ονομα του κυριου και νυν τι μελλεις αναστας βαπτισαι και απολουσαι τας αμαρτιας σου επικαλεσαμενος το ονομα του κυριου

Acts 22:20 (NET)

Acts 22:20 (KJV)
And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’ And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.

Acts 22:20 (NET Parallel Greek)

Acts 22:20 (Stephanus Textus Receptus)

Acts 22:20 (Byzantine Majority Text)
καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρος σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν και οτε εξεχειτο το αιμα στεφανου του μαρτυρος σου και αυτος ημην εφεστως και συνευδοκων τη αναιρεσει αυτου και φυλασσων τα ιματια των αναιρουντων αυτον και οτε εξεχειτο το αιμα στεφανου του μαρτυρος σου και αυτος ημην εφεστως και συνευδοκων τη αναιρεσει αυτου και φυλασσων τα ιματια των αναιρουντων αυτον

Acts 22:22 (NET)

Acts 22:22 (KJV)
The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!” And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

Acts 22:22 (NET Parallel Greek)

Acts 22:22 (Stephanus Textus Receptus)

Acts 22:22 (Byzantine Majority Text)
῎Ηκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες· αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν ηκουον δε αυτου αχρι τουτου του λογου και επηραν την φωνην αυτων λεγοντες αιρε απο της γης τον τοιουτον ου γαρ καθηκον αυτον ζην ηκουον δε αυτου αχρι τουτου του λογου και επηραν την φωνην αυτων λεγοντες αιρε απο της γης τον τοιουτον ου γαρ καθηκεν αυτον ζην

1 Corinthians 9:6, 7 (NET)

1 Corinthians 9:6, 7 (KJV)
Or do only Barnabas and I lack the right not to work? Or I only and Barnabas, have not we power to forbear working?

1 Corinthians 9:6 (NET Parallel Greek)

1 Corinthians 9:6 (Stephanus Textus Receptus)

1 Corinthians 9:6 (Byzantine Majority Text)
ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι η μονος εγω και βαρναβας ουκ εχομεν εξουσιαν του μη εργαζεσθαι η μονος εγω και βαρναβας ουκ εχομεν εξουσιαν του μη εργαζεσθαι
Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

1 Corinthians 9:7 (NET Parallel Greek)

1 Corinthians 9:7 (Stephanus Textus Receptus)

1 Corinthians 9:7 (Byzantine Majority Text)
Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; |ἢ| τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει τις στρατευεται ιδιοις οψωνιοις ποτε τις φυτευει αμπελωνα και εκ του καρπου αυτου ουκ εσθιει η τις ποιμαινει ποιμνην και εκ του γαλακτος της ποιμνης ουκ εσθιει τις στρατευεται ιδιοις οψωνιοις ποτε τις φυτευει αμπελωνα και εκ του καρπου αυτου ουκ εσθιει η τις ποιμαινει ποιμνην και εκ του γαλακτος της ποιμνης ουκ εσθιει

2 Corinthians 12:15 (NET)

2 Corinthians 12:15 (KJV)
Now I will most gladly spend and be spent for your lives! If I love you more, am I to be loved less? And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

2 Corinthians 12:15 (NET Parallel Greek)

2 Corinthians 12:15 (Stephanus Textus Receptus)

2 Corinthians 12:15 (Byzantine Majority Text)
ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. εἰ περισσοτέρως ὑμᾶς |ἀγαπῶ[ν]|, ἧσσον ἀγαπῶμαι εγω δε ηδιστα δαπανησω και εκδαπανηθησομαι υπερ των ψυχων υμων ει και περισσοτερως υμας αγαπων ηττον αγαπωμαι εγω δε ηδιστα δαπανησω και εκδαπανηθησομαι υπερ των ψυχων υμων ει και περισσοτερως υμας αγαπων ηττον αγαπωμαι

1 Romans 7:1 (NET)

3 Romans 6:4 (NET)

4 Romans 7:5, 6 (NET)

5 Romans 7:7a (NET)

6 The NET parallel Greek text and NA28 had ξυρήσονται here, a form of ξυράω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ξυρησωνται (KJV: they may shave) in the aorist tense. Both are clearly describing an event that has not yet happened.

7 The NET parallel Greek text and NA28 had γνώσονται here, a form of γινώσκω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had γνωσιν (KJV: may know) in the aorist tense. Both are clearly describing an event that has not yet happened.

8 Romans 10:1 (NET) Table

9 Acts 21:27, 28a (NET) Table

10 The NET parallel Greek text and NA28 had αὐτοῦ following name, where the Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: of the Lord).

12 The Stephanus Textus Receptus and Byzantine Majority Text had τη αναιρεσει αυτου (KJV: unto his death) following approving (KJV: consenting). The NET parallel Greek text and NA28 did not.

14 Acts 22:22 (NET)

16 Exodus 20:14 (NET) Table

17 Romans 7:7a (NET)

18 Romans 7:7b (NET) Table comparing the Greek of Paul’s OT quote to the Septuagint.

19 Romans 7:8a (NET)

20 The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding not (KJV: to forbear). The NET parallel Greek text and NA28 did not.

22 The NET parallel Greek text and NA28 had εἰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει και (KJV: though).

24 Romans 7:8b (NET)

25 Romans 7:9-11 (NET)

26 Romans 6:6 (NET)

27 Romans 7:12 (NET)

Romans, Part 26

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Therefore, Paul continued, do not let sin reign in your mortal body so that you obey1 (ὑπακούειν, a form of ὑπακούω) its desires (ἐπιθυμίαις, a form of ἐπιθυμία).2  This is clearly Step #2 how to experience the credited righteousness of God apart from the law,3 namely, the righteousness of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω).4  I think the next verse amplifies how one goes about not letting sin reign in one’s mortal body, and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as5 those who are alive from the dead and your members to God as instruments to be used for righteousness.6  So I am picturing something like this:

Step #2 to experience the righteousness of God through the faithfulness of Jesus Christ for all who believe.
…do not let sin reign in your mortal body so that you obey its desires.

Romans 6:12 (NET)

By…
…not present(ing) your members to sin as instruments to be used for unrighteousness…

Romans 6:13a (NET)

 …present(ing) yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.

Romans 6:13b (NET)

It sounds so simple, but there is no door marked “sin” beside a door marked “God” where I might present myself for service.  This transaction, if you will, takes place in the deepest, darkest places of an individual born from above, born of flesh and born of the Spirit,7 moment by moment.  In fact, Paul described this individual as a house divided, For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.8  So then, Paul concluded in Romans 7, with the mind I myself serve the law of God, but with the flesh the law of sin.9

There is a cartoon image of a human being with a little devil i on one shoulder whispering in one ear and a little angel i whispering in the other.  In the center between them am I, writ large, the Master of My Fate, choosing sin or righteousness.  With this self-image I discounted the value of Step #1—to consider (λογίζεσθε, a form of λογίζομαι) [myself] dead (νεκροὺς, a form of νεκρός) to sin, but alive to God in Christ Jesus10—as I magnified the importance of Step #2, not to let sin reign in [my] mortal body so that [I] obey[ed] its desires.  So I set out not to break, or to keep, the laws that define sin, and unwittingly played directly into sin’s strength: the power (δύναμις) of sin is the law.11  Had I paid more attention to faith I might have grasped Paul’s next point sooner.  For sin will have no mastery over you, because you are not under law (ὑπὸ νόμον) but12 under grace (ὑπὸ χάριν).13

This personification of sin was not magical thinking on Paul’s part.  What he was writing about actually becomes clearer in Romans 7.  The sin that will not master the one who believes in Jesus is nothing other than the old man that was crucified with him so that the body (σῶμα) of sin would no longer dominate us.14  I am not refereeing a battle of wills between a little devil i and a little angel i.  I am the old man of sin, or I am the new man of the Spirit.  Both are in this body (σῶμα).  Both want control.  The old man was crucified by faith in Jesus Christ.  The new man was created out of nothing through faith in Jesus Christ.  Believing in Jesus Christ is far more important than anything either I, the dead and dying old man or the initially alien new man, might do. [Addendum April 15, 2024: While I don’t want to minimize the importance of faith in Christ, recognizing the union between Christ and this new man causes me to wonder if I have overstated this a bit.] And I am persuaded that the illusion that I am a third something choosing between them is nothing more than the pride of life (1 John 2:15-17 NKJV).

Do not love the world or the things in the world.  If anyone loves the world, the love of the Father is not in him.  For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but15 is of the world.  And the world is passing away, and the lust of it; but he who does the will of God abides forever.

What then? Paul continued.  Shall we sin16 because we are not under law (ὑπὸ νόμον) but17 under grace (ὑπὸ χάριν)?  Absolutely not!18  Paul’s reasoning here was a truism, a simple matter of definition.  Do you not know (οἴδατε, a form of εἴδω; i.e., know by seeing) that if you present yourselves as obedient (ὑπακοήν, a form of ὑπακοή) slaves, you are slaves of the one you obey (ὑπακούετε, another form of ὑπακούω), either of sin [the desire of the old man] resulting in death, or obedience (ὑπακοῆς, another form of ὑπακοή) [the desire of the new man] resulting in righteousness?19

I am convinced that words like obey, obedient, and obedience with their insistent emphasis on doing are part of the things of this world, the pride of life where I am the Master of My Fate, choosing to do the good or to do the evil.  In Greek the word translated obey is ὑπακούω, to hear under, in other words to trust.  The word translated obedient or obedience is ὑπακοή, attentive hearkening, in other words to believe.  These are other words, perhaps even better words, for faith and believe than πίστις and πιστεύω, for no one could mistake them for πίστεως μόνον (faith alone), or dead faith.  And again, this makes perfect sense if one is interested in experiencing the righteousness of God…revealed in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous by faith (πίστεως, a form of πίστις) will live.”20

But thanks be to God that though you were slaves to sin, you obeyed (ὑπηκούσατε, another form of ὑπακούω) from the heart that pattern of teaching you were entrusted to, and having been freed from sin, you became enslaved to righteousness.21  So I ὑπακούω, hear under, trust, the word of God rather than becoming ὑπακοή to, hearkening attentively to, believing, the promptings and desires of the old man, the man of sin created in the image of Adam.  Of course I will do things.  But now those things, rather than being the acts of an actor, will flow naturally from who I hear under (trust, hearken attentively to, believe) through who I am (the new man born of the Spirit in the image and likeness of God) and then out into the world.

The writer of Hebrews described it this way: Consequently a Sabbath rest remains for the people of God.  For the one who enters God’s rest has also rested from his works, just as God did from his own works.22  Even the law comes into sharper focus: Remember the Sabbath day, to keep it holy,23 not for a day of the week but for the remainder of a lifetime.  And Jesus’ word is fulfilled: But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.24  It also explains Jesus’ rather obstinate insistence on doing good on the Sabbath day, despite the bitterness and resentment it aroused: So it is lawful to do good on the Sabbath.25

The writer of Hebrews continued with the following warning (Hebrews 4:11-13 NET):

Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience [i.e., fearfully refusing to enter the promised land].  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart [Table].  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

Paul realized he had not yet explained what would be explained in the next chapter.  He recognized that his readers may misunderstand his words (Romans 6:19-23 NET).

(I am speaking in human terms because of the weakness of your flesh.)  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.  For when you were slaves of sin, you were free with regard to righteousness.  So what benefit did you then reap from those things that you are now ashamed of?  For the end of those things is death.  But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life.  For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

 

Addendum: April 15, 2024
Tables comparing Romans 6:12; 6:13; 6:14; 1 John 2:16 and Romans 6:15 in the NET and KJV follow.

Romans 6:12 (NET)

Romans 6:12 (KJV)
Therefore do not let sin reign in your mortal body so that you obey its desires, Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Romans 6:12 (NET Parallel Greek)

Romans 6:12 (Stephanus Textus Receptus)

Romans 6:12 (Byzantine Majority Text)
Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου

Romans 6:13 (NET)

Romans 6:13 (KJV)
and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Romans 6:13 (NET Parallel Greek)

Romans 6:13 (Stephanus Textus Receptus)

Romans 6:13 (Byzantine Majority Text)
μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω

Romans 6:14 (NET)

Romans 6:14 (KJV)
For sin will have no mastery over you, because you are not under law but under grace. The sting of death is sin; and the strength of sin is the law.

Romans 6:14 (NET Parallel Greek)

Romans 6:14 (Stephanus Textus Receptus)

Romans 6:14 (Byzantine Majority Text)
ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν

1 John 2:16 (NET)

1 John 2:16 (KJV)
because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

1 John 2:16 (NET Parallel Greek)

1 John 2:16 (Stephanus Textus Receptus)

1 John 2:16 (Byzantine Majority Text)
ὅτι πᾶν τὸ ἐν τῷ κόσμῳ (ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου) οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλὰ ἐκ τοῦ κόσμου ἐστίν οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν

Romans 6:15 (NET)

Romans 6:15 (KJV)
What then? Shall we sin because we are not under law but under grace? Absolutely not! What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 6:15 (NET Parallel Greek)

Romans 6:15 (Stephanus Textus Receptus)

Romans 6:15 (Byzantine Majority Text)
Τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο

1 The Stephanus Textus Receptus and Byzantine Majority Text had αυτη εν (KJV: it in) following obey. The NET parallel Greek text and NA28 did not.

2 Romans 6:12 (NET)

3 Romans 3:21 (NET)

4 Romans 3:22 (NET) Table

6 Romans 6:13 (NET)

8 Galatians 5:17 (NET) Table

9 Romans 7:25b (NKJV) Table

10 Romans 6:11 (NET) Table

11 1 Corinthians 15:56b (NET)

13 Romans 6:14 (NET)

14 Romans 6:6 (NET)

18 Romans 6:15 (NET)

19 Romans 6:16 (NET)

20 Romans 1:17 (NET)

21 Romans 6:17, 18 (NET)

22 Hebrews 4:9-10 (NET)

23 Exodus 20:8 (NKJV) Table

24 John 3:21 (NET)

25 Matthew 12:12b (NET)

Romans, Part 25

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What shall we say then? Paul continued.  Are we to remain (ἐπιμένωμεν, a form of ἐπιμένω) in sin so that grace (χάρις) may increase (πλεονάσῃ, a form of πλεονάζω)?1 This is a reasonable question considering what Paul wrote earlier: Now the law (νόμος) came in so that the transgression (παράπτωμα) may increase (πλεονάσῃ, a form of πλεονάζω), but where sin (ἁμαρτία) increased (ἐπλεόνασεν, another form of πλεονάζω), grace multiplied (ὑπερεπερίσσευσεν, a form of ὑπερπερισσεύω) all the more…2 If grace rose to meet the challenge posed by the law (increased transgression and a superabundance of sin), is remaining or continuing in sin the new way of grace?

Absolutely not! Paul continued.  How can we who died (ἀπεθάνομεν, a form of ἀποθνήσκω) to sin still live in it?3  Death still has a value and necessity to it, just not the value and necessity I learned in science, history or government classes in school.  Or do you not know (ἀγνοεῖτε, a form of ἀγνοέω) that as many as were baptized into Christ Jesus were baptized into his death (θάνατον, a form of θάνατος)?4  I spent some time calling Paul, and by extension Jesus who called him, a liar over this, because I didn’t find anything in myself at first that I recognized as dead to sin.  I didn’t get anywhere until I turned around and was willing to believe.

Therefore we have been buried with him through baptism into death (θάνατον, a form of θάνατος), in order that just as Christ was raised from the dead (νεκρῶν, a form of νεκρός) through the glory of the Father, so we too may live a new life.5  So I see the first value of this death, perhaps even a necessity.  Then Paul made a couple of comparisons of the believer’s relationship to Christ’s death and resurrection.

Christ’s death

Christ’s resurrection
For if we have become united with him in the likeness of his death…

Romans 6:5a (NET)

 …we will certainly also be united in the likeness of his resurrection.

Romans 6:5b (NET)

The word translated united in Romans 6:5a above is σύμφυτοι (a form of σύμφυτος).  It is only used once in the Bible, but is a compound of a form of σύν (a primary preposition denoting union) and φύω (to germinate or grow).  I am reminded of Jesus when He was told that Greeks wanted to see him (John 12:23-28 NET).

Jesus replied, “The time has come for the Son of Man to be glorified [Table].  I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone (μόνος).  But if it dies, it produces much grain (καρπὸν, a form of καρπός; literally “fruit”).  The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life [Table].  If anyone wants to serve me, he must follow me, and where I am, my servant will be too.  If anyone serves me, the Father will honor him [Table].  Now my soul is greatly distressed.  And what should I say? ‘Father, deliver me from this hour’?  No, but for this very reason I have come to this hour.  Father, glorify your name.”

These are encouraging words to follow Jesus in this death, where following is simply believing.  For what can a kernel of wheat buried in the dirt do, but believe?  It doesn’t know how to germinate or grow.  We know (γινώσκοντες, a form of γινώσκω) that our old man was crucified with him so that the body of sin would no longer dominate us, Paul continued, so that we would no longer be enslaved to sin.  (For someone who has died [ἀποθανὼν, another form of ἀποθνήσκω] has been freed from sin.)6  Here is a second value for this death, and perhaps even a necessity.  But I only knew this at first by faith.  This particular kernel of wheat buried in the dirt was still walking around, still working,7 that is to say still doing some (perhaps many) of the sinful things he did before he was a dead kernel of wheat buried in the dirt.

Christ’s death

Christ’s resurrection
Now if we died (ἀπεθάνομεν, a form of ἀποθνήσκω) with Christ…

Romans 6:8a (NET)

 …we believe (πιστεύομεν, a form of πιστεύω) that we will also live with him.

Romans 6:8b (NET)

We know (εἰδότες, a form of εἴδω), Paul continued, that since Christ has been raised from the dead (νεκρῶν, a form of νεκρός), he is never going to die (ἀποθνῄσκει, another form of ἀποθνήσκω) again; death (θάνατος) no longer has mastery (κυριεύει, a form of κυριεύω) over him.  For the death he died (ἀπέθανεν, another form of ἀποθνήσκω), he died (ἀπέθανεν, another form of ἀποθνήσκω) to sin once for all, but the life he lives, he lives to God.8  I could see that in regard to Jesus.  So you too consider (λογίζεσθε, a form of λογίζομαι) yourselves9 dead (νεκροὺς, another form of νεκρός) to sin, but alive to God in Christ Jesus.10

This for me is where Romans becomes a how-to book, how to experience the credited righteousness of God apart from the law,11 namely, the righteousness of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, another form of πιστεύω).12  Step #1 is to believe something, not entirely unexpected if one remembers that this is the righteousness of God…revealed in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous by faith (πίστεως, a form of πίστις) will live.”13  So no matter how I appear to others, or how I appear to myself, I consider (reason, count, credit) myself dead to sin, but alive to God in Christ Jesus.  As Paul said (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness (πίστει, another form of πίστις) of the Son of God, who loved (ἀγαπήσαντος, a form of ἀγαπάω) me and gave (παραδόντος, a form of παραδίδωμι) himself for me.  I do not set aside (ἀθετῶ, a form of ἀθετέω) God’s grace (χάριν, a form of χάρις), because if righteousness could come through the law (νόμου, another form of νόμος), then Christ died (ἀπέθανεν, another form of ἀποθνήσκω) for nothing!

 

Addendum: April 4, 2024
A table comparing the Greek of Romans 6:11 in the NET and KJV follow.

Romans 6:11 (NET)

Romans 6:11 (KJV)
So you too consider yourselves dead to sin, but alive to God in Christ Jesus. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Romans 6:11 (NET Parallel Greek)

Romans 6:11 (Stephanus Textus Receptus)

Romans 6:11 (Byzantine Majority Text)
οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ ουτως και υμεις λογιζεσθε εαυτους νεκρους μεν ειναι τη αμαρτια ζωντας δε τω θεω εν χριστω ιησου τω κυριω ημων ουτως και υμεις λογιζεσθε εαυτους νεκρους μεν ειναι τη αμαρτια ζωντας δε τω θεω εν χριστω ιησου τω κυριω ημων

1 Romans 6:1 (NET) Table

2 Romans 5:20 (NET)

3 Romans 6:2 (NET)

4 Romans 6:3 (NET)

5 Romans 6:4 (NET)

6 Romans 6:6, 7 (NET)

8 Romans 6:9, 10 (NET)

9 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had the verb εἶναι (KJV: to be) here. The NET parallel Greek text did not.

10 Romans 6:11 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had τω κυριω ημων (KJV: our Lord) here. The NET parallel Greek text and NA28 did not.

12 Romans 3:22 (NET) Table

13 Romans 1:17 (NET)

Romans, Part 24

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Much more then, Paul continued, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from God’s wrath (ὀργῆς, a form of ὀργή).1  I had a tendency to think of this as present or future wrath.  That may also be true, but as he continued his discussion of how sin entered the world and how the Lord Jesus’ one righteous act was the agency through which came righteousness leading to life for all people,2 it is evident that the past tense of the wrath revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness3 was on Paul’s mind.

So, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from 1) the impure desires of human hearts,4 2) dishonorable passions,5 and 3) depraved minds,6 as well as the sins associated with God’s wrath in Romans 1:18-32.  For if while we were enemies we were reconciled (κατηλλάγημεν, a form of καταλλάσσω) to God through the death of his Son, how much more, since we have been reconciled (καταλλαγέντες, another form of καταλλάσσω), will we be saved by his life?7  Though I may be reading too much into the text I think it is possible to gauge Paul’s progress through his troubles and affliction by the word translated reconciled above.

To the married I give this command – not I, but8 the Lord – a wife should not divorce a husband (but if she does, let her remain unmarried, or be reconciled [καταλλαγήτω, another form of καταλλάσσω] to her husband), and a husband should not divorce his wife.9  Here in 1 Corinthians reconciliation seems almost like the second best choice to remaining unmarried if a wife divorces her husband.  This I assume was written before Romans.  After Romans, in 2 Corinthians, I encounter the word translated reconciled again (2 Corinthians 5:17-21 NET).

So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come! [Table]  And all these things are from God who reconciled (καταλλάξαντος, another form of καταλλάσσω) us to himself through Christ, and who has given us the ministry of reconciliation (καταλλαγῆς, a form of καταλλαγή) [Table].  In other words, in Christ God was reconciling (κκαταλλάσσων, another form of κκαταλλάσσω) the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation (καταλλαγῆς, a form of καταλλαγή).  Therefore we are ambassadors for Christ, as though God were making His plea through us.  We plead with you on Christ’s behalf, “Be reconciled (καταλλάγητε, another form of καταλλάσσω) to God!”  God made the one who did not know (γνόντα, a form of γινώσκω) sin to be sin for us, so that in him we would become the righteousness (δικαιοσύνη) of God [Table].

Not only this, Paul continued in Romans, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation (καταλλαγὴν, another form of καταλλαγή).10  I don’t see any particular problem with reading Paul’s attitude toward our reconciliation with God back into the reconciliation of a wife with her husband.

So then, Paul continued, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned…11  Thus began a contrast between Adam and Jesus.  A similar contrast can be found in 1 Corinthians 15.  In fact the contrasting mate to this opening statement is found there rather than in Romans.

Adam

Jesus
So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned…

Romans 5:12 (NET)

 [the Lord Jesus] must reign until he has put all his enemies under his feet [Table].  The last enemy to be eliminated is death.

1 Corinthians 15:25, 26 (NET)

Paul’s rationale for this particular contrast is more apparent in 1 Corinthians.

Adam

Jesus
For since death12 came through a man…

1 Corinthians 15:21a (NET)

 …the resurrection of the dead also came through a man.

1 Corinthians 15:21b (NET)

In his letter to the Romans Paul veered away a bit from this same presentation.  First, he offered the following explanation (Romans 5:13, 14 NET):

…for before the law was given, sin was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin when there is no law.  Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed Table.

In other words, not everyone transgressed the specific command God gave to Adam alone before Eve was created, You may freely eat fruit from every tree of the orchard [Table] (including the tree of life), but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die [Table].13  After Adam disobeyed God and gained knowledge of evil he had sons and daughters in his own likeness, according to his image.14

But the gracious gift (i.e., reconciliation) is not like the transgression,15 Paul returned to his contrast of Adam and Jesus.

Adam

Jesus
For if the many died through the transgression of the one man…

Romans 5:15b (NET)

 …how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Romans 5:15c (NET)

And the gift is not like the one who sinned.16

Adam

Jesus
For judgment, resulting from the one transgression, led to condemnation…

Romans 5:16b (NET)

 …but the gracious gift from the many failures led to justification.

Romans 5:16c (NET)
For if, by the transgression of the one man, death reigned through the one…

Romans 5:17a (NET)

 …how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 5:17b (NET)
Consequently, just as condemnation for all people came through one transgression…

Romans 5:18a (NET)

 …so too through the one righteous act came righteousness leading to life for all people.

Romans 5:18b (NET)
For just as through the disobedience of the one man many were made sinners…

Romans 5:19a (NET)

 …so also through the obedience of one man many will be made righteous.

Romans 5:19b (NET)

Now the law came in, Paul explained, so that the transgression (i.e., the breaking of specific commandments as Adam did) may increase, but where sin increased, grace multiplied all the more…17

Adam

Jesus
…so that just as sin reigned in death…

Romans 5:21a (NET)

 …so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 5:21b (NET)

Eternal life can be a difficult concept for those of us socialized in the value and necessity of death.  Perhaps the easiest way to present that socialization is through the 2011 film “In Time.”  Henry Hamilton (Matt Bomer) served as the objective character in the movie and presented the normative assumption, “Everyone can’t live forever.  Where would we put them?”  Sylvia Weis (Amanda Seyfried), the convert from the dark side concurred, “We’re not meant to live forever.”  Her father Philippe (Vincent Kartheiser) said, “everyone wants to live forever,” but in his role as the personification of evil that meant only foolish people want this, and that desire will always keep evil men like Philippe Weis in power.  Philippe quipped, “for a few to be immortal, many must die.”  And the protagonist Will Salas (Justin Timberlake) countered, “No one should be immortal if even one person has to die.”

Paul, however, paired eternal life with the gift of God’s credited righteousness.  Once God’s righteousness begins to take root and flourish in one the possibility and desirability of eternal life (not mere immortality) become obvious.  This same contrast in 1 Corinthians complements the contrast in Romans.

Adam

Jesus
For just as in Adam all die…

1 Corinthians 15:22a (NET)

 …so also in Christ all will be made alive.

1 Corinthians 15:22b (NET)
The first man, Adam, became a living person”…

1 Corinthians 15:45a (NET)

 …the last Adam became a life-giving spirit.

1 Corinthians 15:45b (NET)

Here I can relate this contrast to Jesus’ explanation to Nicodemus, I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table].  What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, “You must all be born from above.”18

 

Addendum: March 28, 2024
According to a note (27) in the NET, Paul quoted from Genesis 2:7 in 1 Corinthians 15:45. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)

Genesis 2:7b (Septuagint BLB) Table

Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

1 Corinthians 15:45a (NET)

Genesis 2:7b (NETS)

Genesis 2:7b (English Elpenor)
The first man, Adam, became a living person the man became a living being the man became a living soul

Tables comparing the Greek of 1 Corinthians 7:10 and 15:21 in the NET and KJV follow.

1 Corinthians 7:10 (NET)

1 Corinthians 7:10 (KJV)
To the married I give this command—not I, but the Lord—a wife should not divorce a husband nd unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

1 Corinthians 7:10 (NET Parallel Greek)

1 Corinthians 7:10 (Stephanus Textus Receptus)

1 Corinthians 7:10 (Byzantine Majority Text)
Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι

1 Corinthians 15:21 (NET)

1 Corinthians 15:21 (KJV)
For since death came through a man, the resurrection of the dead also came through a man. For since by man came death, by man came also the resurrection of the dead.

1 Corinthians 15:21 (NET Parallel Greek)

1 Corinthians 15:21 (Stephanus Textus Receptus)

1 Corinthians 15:21 (Byzantine Majority Text)
ἐπειδὴ γὰρ δι᾿ ἀνθρώπου θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων

1 Romans 5:9 (NET)

7 Romans 5:10 (NET)

9 1 Corinthians 7:10, 11 (NET)

10 Romans 5:11 (NET)

11 Romans 5:12 (NET)

12 The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding death. The NET parallel Greek text and NA28 did not.

13 Genesis 2:16, 17 (NET)

14 Genesis 5:3 (NET) Table

16 Romans 5:16a (NET)

17 Romans 5:20 (NET)

18 John 3:5-7 (NET) Table

Romans, Part 23

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Not only [do we rejoice in the hope of God’s glory],1 but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις),2 Paul continued.  I’ve already written about the feedback loop that fosters this apparent masochism in believers and won’t do so again.  The word translated sufferings in Romans 5:3 (NET) above was translated affliction in 2 Corinthians 1:8 (NET): For we do not want you to be unaware, brothers and sisters, regarding the affliction (θλίψεως, another form of θλίψις) that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].

I don’t know when Paul’s θλίψεως (θλίψις) began, perhaps as early as his first visit to Ephesus.  After he left Corinth he made his way there and went into the synagogue and addressed3 the Jews.  When they asked him to stay longer,4 he would not consent, but5 said farewell6 to them7 and8 added9, “I10 will come back to you again if God wills.”  Then11 he set sail from Ephesus…12  Paul greeted the church in Jerusalem briefly and went home to Antioch.  Perhaps he was simply tired and needed a rest.  But for Paul who wrote—I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen13—to turn his back on his fellow countrymen when they were eager to hear him again seems like something more troubling than exhaustion.

Admittedly, I have little to go on, but the message of Paul’s letter to the Romans steers me toward the dilemma of the πόρνοι (a form of πόρνος) and the Pharisees.  The πόρνοι were men who served a pagan god, a demon, sexually, the vilest of the vile from a Pharisee’s point of view.  Yet the πόρνοι were granted faith and repentance in Corinth14 while so many Pharisees were not.  Jesus said it (Matthew 21:28-32 NET).

“What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today [Table].’  The boy answered, ‘I will not.’  But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλομαι) and went.  The father went to the other son and said the same thing.  This boy answered, ‘I will, sir,’ but did not go.  Which of the two did his father’s will?”  They said,15 “The first.”  Jesus said to them, “I tell you the truth, tax collectors and prostitutes (πόρναι, a form of πόρνη) will go ahead of you into the kingdom of God! [Table]  For John came to you in the way of righteousness, and you did not believe (ἐπιστεύσατε, a form of πιστεύω) him.  But the tax collectors and prostitutes (πόρναι, a form of πόρνη) did believe (ἐπίστευσαν, another form of πιστεύω).   Although you saw (ἰδόντες, a form of εἴδω) this, you did not later change your minds (μετεμελήθητε, another form of μεταμέλομαι) and believe (πιστεῦσαι, another form of πιστεύω) him” [Table].

But I think experiencing it was difficult for Paul.  Rather than being flippant with the Jews at Ephesus, or using “God’s will” as an excuse, I suspect that Paul was sincerely concerned that God may not will that he return to Ephesus or anywhere else, that Paul despaired even of living the only life he had known since his encounter with Jesus on the road to Damascus.  Of course, I can be wrong about this.  The affliction happened to us (plural) in the province of Asia, we were burdened excessively, and we despaired even of living.  Paul seemed to be alone that first Sabbath day in Ephesus.  If his affliction came later, then it is more difficult to pin down.  Luke didn’t mention it in Acts.

Paul’s affliction may have continued for a long time.  He may have referred to it (and its relation to his previous letter to the Corinthians) in Macedonia after returning home for an unspecified amount of time, strengthening the disciples in Galatia and Phyrgia, and then spending two years at Ephesus (2 Corinthians 7:5, 6 NET).

For even when we came into Macedonia, our body had no rest at all, but we were troubled (θλιβόμενοι, a form of θλίβω) in every way – struggles from the outside, fears from within.  But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Far from being debilitating this affliction in the province of Asia was a very productive period for Paul (Acts 19:11, 12 NET):

God was performing extraordinary miracles by Paul’s hands, so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.16

Though this seems counterintuitive, the sense of it becomes more apparent when I heed Paul’s own assessment of his affliction (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Jesus said to Paul, My grace is enough for you, for my power is made perfect in weakness.  And Paul concluded, So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me.  Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.17

Paul probably wrote his letter to the Romans during his two year stay at Ephesus in the province of Asia.  And I assume that weaknesses, insults, troubles, persecutions and difficulties along with struggles from the outside, and fears from within is what he meant by θλίψις: we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.18

The word translated knowing above is εἰδότες (a form of εἴδω), to see.  Paul was an eyewitness to this transformation of suffering into endurance into character into hope.  But again, there is nothing intrinsic to suffering that in and of itself produces endurance.  Jesus spoke about the person who hears the word and immediately receives it with joy.  But he has no root (ρίζαν, a form of ῥίζα) in himself and does not endure; when trouble (θλίψεως, another form of θλίψις) or persecution comes because of the word, immediately he falls away.19

Though the phrase he has no root in himself might lead one to the conclusion that the solution is to have deep roots in oneself, the actual solution is to be strengthened with power through [the Father’s] Spirit in the inner person [Table], that Christ may dwell in your hearts through faith, so that, because you have been rooted (ἐρριζωμένοι, a form of ῥιζόω) and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, a form of πληρόω) to all the fullness (πλήρωμα) of God.20

And hope does not disappoint, Paul continued in Romans, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.21  I think love here is a kind of shorthand for all the aspects of the fruit of the Spirit, because it is not too difficult to see that joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]22 would all contribute to turning suffering into endurance into character into hope.

Now the question arises, how can one be strengthened with power through [the Father’s] Spirit?  For this reason I kneel before the Father [Table], Paul wrote the Ephesians, from whom every family in heaven and on the earth is named.  I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person [Table]…23  Or as Jesus said (Matthew 7:7-11 NET):

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you.  For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.  Is there anyone among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will give him a snake? [Table] If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

And Paul concluded (Romans 5:6-8 NET):

For while we were still helpless, at the right time Christ died for the ungodly [Table].  (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)  But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

 

Addendum: March 21, 2024
Tables comparing the Greek of Acts 18:19-21 and 19:12 the NET and KJV follow.

Acts 18:19-21 (NET)

Acts 18:19-21 (KJV)
When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 18:19 (NET Parallel Greek)

Acts 18:19 (Stephanus Textus Receptus)

Acts 18:19 (Byzantine Majority Text)
κατήντησαν δὲ εἰς Ἔφεσον, κακείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις κατηντησεν δε εις εφεσον κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις κατηντησεν δε εις εφεσον και εκεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις
When they asked him to stay longer, he would not consent, When they desired him to tarry longer time with them, he consented not;

Acts 18:20 (NET Parallel Greek)

Acts 18:20 (Stephanus Textus Receptus)

Acts 18:20 (Byzantine Majority Text)
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν
but said farewell to them and added, “I will come back to you again if God wills.” Then he set sail from Ephesus, But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Acts 18:21 (NET Parallel Greek)

Acts 18:21 (Stephanus Textus Receptus)

Acts 18:21 (Byzantine Majority Text)
ἀλλὰ ἀποταξάμενος καὶ εἰπών· πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς Ἐφέσου αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος και ανηχθη απο της εφεσου αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου

Acts 19:12 (NET)

Acts 19:12 (KJV)
so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Acts 19:12 (NET Parallel Greek)

Acts 19:12 (Stephanus Textus Receptus)

Acts 19:12 (Byzantine Majority Text)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων

2 Romans 5:3a (NET)

3 The NET parallel Greek text and NA28 had διελέξατο here in the middle voice, where the Stephanus Textus Receptus and Byzantine Majority Text had διελεχθη (KJV: and reasoned with) in the passive voice. According to the Koine Greek Lexicon online the meaning of both the middle and passive voices is: “to hold a discussion, to hold a conversation.”

4 The Stephanus Textus Receptus and Byzantine Majority Text had παρ αυτοις (KJV: with them) here. The NET parallel Greek text and NA28 did not.

6 The NET parallel Greek text and NA28 had the participle ἀποταξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεταξατο (KJV: bade…farewell). Both are in the middle voice. According to the Koine Greek Lexicon online the middle voice means: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away.”

7 The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: them) here. The NET parallel Greek text and NA28 did not.

9 The Stephanus Textus Receptus and Byzantine Majority Text had δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα (KJV: I must by all means keep this feast that cometh in Jerusalem:) here. The NET parallel Greek text and NA28 did not.

10 The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus had και (KJV: And) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

12 Acts 18:19b-21 (NET)

15 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

17 2 Corinthians 12:9, 10 (NET) Table

18 Romans 5:3, 4 (NET)

19 Matthew 13:20, 21 (NET)

20 Ephesians 3:16b-19 (NET)

21 Romans 5:5 (NET)

23 Ephesians 3:14-16 (NET)

Romans, Part 22

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Therefore, since we have been declared righteous (Δικαιωθέντες, a form of δικαιόω) by faith (πίστεως, a form of πίστις), we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ,1 Paul continued.  Jesus said, When a strong man, fully armed, guards his own palace, his possessions are safe (ἐν εἰρήνῃ; literally, “in peace”).2  I take that to mean that one aspect of εἰρήνην with God is security or safety.  The word also meant the typical cessation of hostilities.  Jesus described a king going to battle, realizing he will not succeed, he will send a representative while the other is still a long way off and ask for terms of peace (εἰρήνην, a form of εἰρήνη).3  But Jesus took great pains to warn his followers what peace with God was not (Luke 12:51-53 NET).

Do you think I have come to bring peace (εἰρήνην, a form of εἰρήνη) on earth?  No, I tell you, but rather division!  For from now on there will be five in one household divided, three against two and two against three.  They will be divided, father against4 son and son against father, mother against daughter5 and daughter against mother,6 mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.7

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth, Jesus said. I have not come to bring peace (εἰρήνην, a form of εἰρήνη) but a sword.  For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man’s enemies will be the members of his household.8  It is hard to imagine anything more divisive than Jesus’ exclusive claim, I am the way, and the truth, and the life.9  He did not say to those of the East, I know the way.  He did not say to those of the West, I know the truth.  He did not say to Israel, I know the life.  He said, I am the way, and the truth, and the life.  No one comes to the Father except through me.10

Jesus was not a good man.  He was clearly insane or He was Yahweh come in human flesh just as He claimed: I tell you the solemn truth, before Abraham came into existence, I am!11  He continued as recorded by Matthew to give his followers instruction in light of the division He had come to bring to families: Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.  And whoever does not take up his cross and follow me is not worthy of me.  Whoever finds his life will lose it, and whoever loses his life because of me will find it.12

I have told you these things, Jesus comforted his followers, so that in me you may have peace (εἰρήνην, a form of εἰρήνη).  In the world you have trouble and suffering (θλῖψιν, a form of θλίψις), but take courage – I have conquered (νενίκηκα, a form of νικάω) the world.13  Peace is an aspect of the fruit of the Spirit, flowing from God through his Spirit to each and every believer.  But the fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].14

Therefore, since we have been declared righteous by faith, Paul wrote the Romans, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand (ἑστήκαμεν, a form of ἵστημι), and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory (δόξης, a form of δόξα).15

Boasting or glorying (καύχησις) in ourselves is excluded…by the principle of faith.16  It is through Christ that believers have obtained access by faith into this grace in which we stand; namely, the righteousness of God [Table]17 by the fruit of his Spirit.  So believers boast or rejoice in the hope of God’s glory.  This is the glory which was withheld from God when people did not glorify (ἐδόξασαν, a form of δοξάζω) him as God or give him thanks.18  And believers rejoice in hope because they do not yet see the fullness of this glory in themselves, not merely that they do not praise themselves, nor that they praise God with mere words, but that they glorify Him with lives that are reflections of his gift of righteousness by the fruit of his Spirit.

This grace in which we stand (ἑστήκαμεν, a form of ἵστημι) was difficult for me to comprehend.  It is the same word as uphold in the answer to Paul’s question, Do we then nullify the law through faith?  Absolutely not!  Instead we uphold (ἱστάνομεν, a form of ἱστάνω) the law.19 [Addendum March 7, 2024: According to the Koine Greek Lexicon online, ἱστάνομεν is a form of ἱστάνω.]  The King James translation had it, we establish the law.  I had trouble squaring grace and establishing the law because I thought establishing the law meant an evenhanded application of the punishments for sin listed in Leviticus 20, for instance.  I thought the law could not or would not be established or upheld until those punishments were implemented on the whole planet, whether by believers or by Christ Himself I was never quite certain.

I was Abin Cooper from Kevin Smith’s “Red State” (played brilliantly by Michael Parks, by the way) in spirit if not in action (my “faith” was completely devoid of works, thankfully, in this particular case).  Long before Kevin Smith penned “Red State” the Lord used Nietzsche’s hot wind to unmask me.  “And again, there are those who hold it a virtue to say: ‘Virtue is necessary’: but fundamentally they believe only that the police are necessary.”20  I argued for a time that Nietzsche had not aptly described me, but lost that argument in the end.  “Sometimes when you lose, you win.”21  Once I acknowledged that I didn’t know what it meant to uphold or establish the law, I began to learn.

We who through Jesus Christ have also obtained access by faith into this grace in which we stand do not glorify God or uphold his law by seeking to punish evildoers, but by demonstrating the love that is the fulfillment of the law.22

If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal.  And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing [Table].  If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit [Table].  Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table].  For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside [Table].  When I was a child, I talked like a child, I thought like a child, I reasoned like a child.  But23 when I became an adult, I set aside childish ways.  For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.  And now these three remain: faith, hope, and love. But the greatest of these is love.24

And the fruit of the Spirit is love…25

 

Addendum: March 7, 2024
According to a note (69) in the NET, Jesus alluded to Micah 7:6. A table comparing the Greek of Micah 7:6 with Matthew 10:35b, 36 follows.

Matthew 10:35b, 36 (NET Parallel Greek)

Micah 7:6 (BLB Septuagint)

Micah 7:6 (Elpenor Septuagint)
ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, (36) καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ

Matthew 10:35b, 36 (NET)

Micah 7:6 (NETS)

Micah 7:6 (English Elpenor)
a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, (36) and a man’s enemies will be the members of his household. for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house. For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Tables comparing Micah 7:6 in the Tanakh, KJV and NET, and comparing Micah 7:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Luke 12:53; Matthew 10:36 and 1 Corinthians 13:11 the NET and KJV follow.

Micah 7:6 (Tanakh)

Micah 7:6 (KJV)

Micah 7:6 (NET)
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house. For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own family.

Micah 7:6 (BLB Septuagint)

Micah 7:6 (Elpenor Septuagint)
διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ

Micah 7:6 (NETS)

Micah 7:6 (English Elpenor)
for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house. For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Luke 12:53 (NET)

Luke 12:53 (KJV)
They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.” The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Luke 12:53 (NET Parallel Greek)

Luke 12:53 (Stephanus Textus Receptus)

Luke 12:53 (Byzantine Majority Text)
διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ |τὴν| θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν διαμερισθησεται πατηρ εφ υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης διαμερισθησεται πατηρ επι υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης

Matthew 10:36 (NET)

Matthew 10:36 (KJV)
and a man’s enemies will be the members of his household. And a man’s foes shall be they of his own household.

Matthew 10:36 (NET Parallel Greek)

Matthew 10:36 (Stephanus Textus Receptus)

Matthew 10:36 (Byzantine Majority Text)
καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ και εχθροι του ανθρωπου οι οικιακοι αυτου και εχθροι του ανθρωπου οι οικειακοι αυτου

1 Corinthians 13:11 (NET)

1 Corinthians 13:11 (KJV)
When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

1 Corinthians 13:11 (NET Parallel Greek)

1 Corinthians 13:11 (Stephanus Textus Receptus)

1 Corinthians 13:11 (Byzantine Majority Text)
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου

1 Romans 5:1 (NET)

2 Luke 11:21 (NET)

3 Luke 14:32 (NET)

5 The NET parallel Greek text and NA28 had |τὴν| θυγατέρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had θυγατρι (KJV: the daughter).

6 The NET parallel Greek text and NA28 had τὴν μητέρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητρι (KJV: the mother).

7 The Stephanus Textus Receptus and Byzantine Majority Text had αυτης (KJV: her) following mother-in-law. The NET parallel Greek text and NA28 did not.

9 John 14:6a (NET)

10 John 14:6 (NET)

11 John 8:58 (NET) Table

12 Matthew 10:37-39 (NET)

13 John 16:33 (NET)

14 Galatians 5:22, 23 (NET)

15 Romans 5:1, 2 (NET)

19 Romans 3:31 (NET) Table

20 Friedrich Nietzsche, Of the Virtuous, Thus Spoke Zarathustra, translated by R.J. Hollingdale, Penguin Books, 1975, p. 119

21 From the film, “What Dreams May Come”

24 1 Corinthians 13 (NET)

Romans, Part 21

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Against hope (ἐλπίδα, a form of ἐλπίς) Abraham believed (ἐπίστευσεν, a form of πιστεύω) in hope (ἐλπίδι, another form of ἐλπίς),1 Paul continued.  At ninety-nine-years old Abraham had plenty of empirical proof that his wife Sarah could not have a child.  He had no reason to hope in any natural sense of the word (i.e., against hope).  But Paul had this to say about hope in the next chapter (Romans 5:3, 4 NET):

Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance (ὑπομονὴν, a form of ὑπομονή), and endurance (ὑπομονὴ), character, and character, hope (ἐλπίδα, a form of ἐλπίς).  And hope (ἐλπὶς) does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.

Now suffering in and of itself does not necessarily produce endurance in a person, and endurance in and of itself does not necessarily produce godly character.  The reason suffering produces endurance and endurance, godly character and godly character, hope is God’s love poured out in the heart of a man or woman.  This is the love that bears all things, believes (πιστεύει, another form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, a form of ὑπομένω) all things.2  And so Abraham believed in God in hope, rather than believing in hope itself.  This is clearer in verse 21, He was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω).3

The result for Abraham of believing God in hope against hope was that he became the father of many nations according to the pronouncement, “so will your descendants be.”4  What follows is a special revelation: Without being weak in faith (πίστει, a form of πίστις), he considered his own body as dead (because he was about one hundred years old) and the deadness of Sarah’s womb [Table].  He did not waver in unbelief (ἀπιστία) about the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of God but was strengthened (ἐνεδυναμώθη, a form of ἐνδυναμόω) in faith (πίστει, a form of πίστις), giving glory to God.5

From the time God confirmed that Abraham would have a son by Sarah in Genesis 17:19-22 until Isaac was born in Genesis 21:1-5 there is nothing in the narrative that helps me see that this faith Paul revealed in Romans 4:19 and 20 was working together with Abraham’s works.6  In fact, I’m not even able to imagine what works Abraham could have done to indicate that he was fully convinced that what God promised he was also able to do7 in reference to Sarah having a son.

This particular aspect of Abraham’s faith is a good object lesson for Paul’s declaration to the Corinthians: So then, do not judge anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.8  Apart from the Lord’s revelation of Abraham’s heart through Paul I would not know this particular aspect of Abraham’s faith from reading Genesis alone.  There is, however, a story where I can see the outworking of Abraham’s credited righteousness, and his faith working together with his works, as James highlighted in his letter.9  In the letter to the Hebrews more of Abraham’s heart was revealed (Hebrews 11:17-19 NET).

By faith (Πίστει, a form of πίστις) Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac.  He had received the promises (ἐπαγγελίας, another form of ἐπαγγελία), yet he was ready to offer up his only son.  God had told him, “Through Isaac descendants will carry on your name,” and he reasoned (λογισάμενος, a form of λογίζομαι) that God could even raise him from the dead, and in a sense he received him back from there.

God said to Abraham, Take your son – your only son, whom you love, Isaac – and go to the land of Moriah!  Offer him up there as a burnt offering on one of the mountains which I will indicate to you.10  The first work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is more Zen than Hebrew, a not-work, if you will.  There are no George C. Scott histrionics from the John Huston film The Bible, an aesthetic choice presumably to make Abraham more believable to unbelievers.  Early in the morning Abraham got up and saddled his donkey.  He took two of his young servants with him, along with his son Isaac.  When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.11

The next work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is Abraham’s answer to Isaac’s question, where is the lamb?  “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied.  The two of them continued on together.12  And the final work is that mentioned by James (Genesis 22:9, 10 NET):

When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it.  Next he tied up his son Isaac and placed him on the altar on top of the wood.  Then Abraham reached out his hand, took the knife, and prepared to slaughter his son.

But the Lord’s angel called to him from heaven…“Do not harm the boy!…Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.13  Then Abraham’s prophetic word to Isaac was fulfilled.  Abraham looked up and saw behind him a ram caught in the bushes by its horns.  So he went over and got the ram and offered it up as a burnt offering instead of his son.14

Abraham was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω), Paul wrote the Romans.  So indeed it was credited (ἐλογίσθη, another form of λογίζομαι) to Abraham as righteousness (δικαιοσύνην, a form of δικαιοσύνη).15  Paul’s interest was not merely historical, the statement it was credited (ἐλογίσθη, another form of λογίζομαι) to him was not written only for Abraham’s sake, but also for our sake, to whom it will be credited (λογίζεσθαι, another form of λογίζομαι), those who believe in the one who raised Jesus our Lord from the dead.  He was given over (παρεδόθη, a form of παραδίδωμι) because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).16

I think it is important to remember who Paul referred to when he said our sake, our transgressions and our justification.  …it is by faith (πίστεως, another form of πίστις) so that it may be by grace (χάριν, a form of χάρις), with the result that the promise (ἐπαγγελίαν, a form of ἐπαγγελία) may be certain to all the descendants – not only to those who are under the law (νόμου, a form of νόμος), but also to those who have the faith (πίστεως, another form of πίστις) of Abraham, who is the father of us all…17

 

Addendum: February 29, 2024
According to a note (33) in the NET Paul quoted from Genesis 17:5 in Romans 4:18a. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18a (NET Parallel Greek)

Genesis 17:5b (Septuagint BLB) Table

Genesis 17:5b (Septuagint Elpenor)
πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν

Romans 4:18a (NET)

Genesis 17:5b (NETS)

Genesis 17:5b (English Elpenor)
the father of many nations an ancestor of many nations a father of many nations

According to a note (35) in the NET Paul quoted from Genesis 15:5 in Romans 4:18b. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18b (NET Parallel Greek)

Genesis 15:5b (Septuagint BLB) Table

Genesis 15:5b (Septuagint Elpenor)
οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου

Romans 4:18b (NET)

Genesis 15:5b (NETS)

Genesis 15:5b (English Elpenor)
so will your descendants be So shall your offspring be. Thus shall thy seed be.

According to a note (22) in the NET the author of Hebrews quoted from Genesis 21:12 in Hebrews 11:18b. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)
ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ἐν Ισαακ κληθήσεταί σοι σπέρμα ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)
Through Isaac descendants will carry on your name in Isaak offspring shall be named for you in Isaac shall thy seed be called

According to a note (42) in the NET Paul quoted from Genesis 15:6 in Romans 4:23. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:23b (NET Parallel Greek)

Genesis 15:6b (Septuagint BLB) Table

Genesis 15:6b (Septuagint Elpenor)
ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ

Romans 4:23b (NET)

Genesis 15:6b (NETS)

Genesis 15:6b (English Elpenor)
it was credited to him it was reckoned to him it was counted to him

Tables comparing Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Septuagint (BLB and Elpenor) follow.

Genesis 22:3 (Tanakh)

Genesis 22:3 (KJV)

Genesis 22:3 (NET)
And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which G-d had told him. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.

Genesis 22:3, 4a (BLB Septuagint)

Genesis 22:3 (Elpenor Septuagint)
ἀναστὰς δὲ Αβρααμ τὸ πρωὶ ἐπέσαξεν τὴν ὄνον αὐτοῦ παρέλαβεν δὲ μεθ᾽ ἑαυτοῦ δύο παῖδας καὶ Ισαακ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεός (4) τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστὰς δὲ ῾Αβραὰμ τὸ πρωῒ ἐπέσαξε τὴν ὄνον αὐτοῦ· παρέλαβε δὲ μεθ᾿ ἑαυτοῦ δύο παῖδας καὶ ᾿Ισαὰκ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν, ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ Θεός, τῇ ἡμέρᾳ τῇ τρίτῃ

Genesis 22:3, 4a (NETS)

Genesis 22:3, 4a (English Elpenor)
And when Abraam had risen in the morning, he saddled his donkey. Now he took along with himself two servants and his son Isaak, and after he had split wood for a whole burnt offering and risen, he went and came to the place that God had mentioned to him, (4) on the third day And Abraam rose up in the morning and saddled his ass, and he took with him two servants, and Isaac his son, and having split wood for a whole-burnt-offering, he arose and departed, and came to the place of which God spoke to him, (4) on the third day;

Genesis 22:8 (Tanakh)

Genesis 22:8 (KJV)

Genesis 22:8 (NET)
And Abraham said: ‘G-d will provide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Genesis 22:8 (BLB Septuagint)

Genesis 22:8 (Elpenor Septuagint)
εἶπεν δὲ Αβρααμ ὁ θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν τέκνον πορευθέντες δὲ ἀμφότεροι ἅμα εἶπε δὲ ῾Αβραάμ· ὁ Θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. πορευθέντες δὲ ἀμφότεροι ἅμα

Genesis 22:8 (NETS)

Genesis 22:8 (English Elpenor)
And Abraam said, “God will see to a sheep as a whole burnt offering for himself, child.” And as both walked on together And Abraam said, God will provide himself a sheep for a whole-burnt-offering, [my] son. And both having gone together,

Genesis 22:11 (Tanakh)

Genesis 22:11 (KJV)

Genesis 22:11 (NET)
And the angel of HaShem called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. But the angel of the Lord called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Genesis 22:11 (BLB Septuagint)

Genesis 22:11 (Elpenor Septuagint)
καὶ ἐκάλεσεν αὐτὸν ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῷ Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ καὶ ἐκάλεσεν αὐτὸν ἄγγελος Κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:11 (NETS)

Genesis 22:11 (English Elpenor)
And the Lord’s angel him from the sky and said to him, “Abraam, Abraam!” And he said, “Here I am.” And an angel of the Lord called him out of heaven, and said, Abraam, Abraam. And he said, Behold, I [am here].

Genesis 22:12 (Tanakh)

Genesis 22:12 (KJV)

Genesis 22:12 (NET)
And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a G-d-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. “Do not harm the boy!” the angel said. “Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.”

Genesis 22:12 (BLB Septuagint)

Genesis 22:12 (Elpenor Septuagint)
καὶ εἶπεν μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν νῦν γὰρ ἔγνων ὅτι φοβῇ τὸν θεὸν σὺ καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾽ ἐμέ καὶ εἶπε· μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν· νῦν γὰρ ἔγνων, ὅτι φοβῇ σὺ τὸν Θεὸν καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ

Genesis 22:12 (NETS)

Genesis 22:12 (English Elpenor)
And he said, “Do not lay your hand on the youngster nor do anything to him. For now I know that you do fear God, and for my sake you have not spared your beloved son.” And he said, Lay not thine hand upon the child, neither do anything to him, for now I know that thou fearest God, and for my sake thou hast not spared thy beloved son.

Genesis 22:13 (Tanakh)

Genesis 22:13 (KJV)

Genesis 22:13 (NET)
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. Abraham looked up and saw behind him a ram caught in the bushes by its horns. So he went over and got the ram and offered it up as a burnt offering instead of his son.

Genesis 22:13 (BLB Septuagint)

Genesis 22:13 (Elpenor Septuagint)
καὶ ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ σαβεκ τῶν κεράτων καὶ ἐπορεύθη Αβρααμ καὶ ἔλαβεν τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ Ισαακ τοῦ υἱοῦ αὐτοῦ καὶ ἀναβλέψας ῾Αβραὰμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ Σαβὲκ τῶν κεράτων· καὶ ἐπορεύθη ῾Αβραὰμ καὶ ἔλαβε τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ ᾿Ισαὰκ τοῦ υἱοῦ αὐτοῦ

Genesis 22:13 (NETS)

Genesis 22:13 (English Elpenor)
And as Abraam looked up with his eyes he saw, and see, a ram held fast in a sabek plant by the horns. And Abraam went and took the ram and offered it up as a whole burnt offering instead of his son Isaak. And Abraam lifted up his eyes and beheld, and lo! a ram caught by his horns in a plant of Sabec; and Abraam went and took the ram, and offered him up for a whole-burnt-offering in the place of Isaac his son.

1 Romans 4:18a (NET)

2 1 Corinthians 13:7 (NET)

3 Romans 4:21 (NET)

4 Romans 4:18b (NET)

5 Romans 4:19, 20 (NET)

7 Romans 4:21 (NET)

8 1 Corinthians 4:5 (NET)

10 Genesis 22:2 (NET) Table

11 Genesis 22:3 (NET)

12 Genesis 22:8 (NET)

13 Genesis 22:11, 12 (NET)

14 Genesis 22:13 (NET)

15 Romans 4:21, 22 (NET)

16 Romans 4:23-25 (NET)

17 Romans 4:16 (NET)