Peter and Cornelius

Posted on June 22, 2012 by admin

I can’t tell if I perceive some confusion in the Apostle Paul’s thinking (literally writing, specifically 1 Corinthians 5:3) because I have been confused so often in my own thinking, or if I am recasting Paul in my own image because I have been confused so often in my own thinking and can’t stand the idea that he was so perfect in his thought and writing. As far as I can tell the impetus comes from an honest place, but even honest and sincere people can be honestly and sincerely wrong. So I’m going to proceed with quite a bit of pedantry (Yes, I’m going to become even more pedantic) to lay out the issues involved in as much detail as possible. The spirit behind this particular pedantry is not an ostentatious and inappropriate display of learning, but the leisurely pace of an eternal life of knowing God and Jesus Christ.¹

I’ll back up to the beginning of the Gospel ministry to Gentiles (Acts 10:1, 2 NET):

Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort. He was a devout, God-fearing man, as was all his household; he did² many acts of charity for the people and prayed to God regularly.

The note in the NET reads: “The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called ‘God-fearers,’ Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.”

Cornelius’ story continued (Acts 10:3-5 NET):

About³ three⁴ o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.” Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before⁵ God. Now send men to Joppa and summon a man⁶ named Simon, who⁷ is called Peter.

Cornelius sent two of his personal servants and a devout soldier⁸ to find Peter. The next day about noon while they were on the way (Acts 10:9b-14 NET):

Peter went up on the roof to pray. He became hungry and wanted to eat, but while they⁹ were preparing the meal, a trance came¹⁰ over him. He saw heaven opened and an object something like a large sheet descending,¹¹ being¹² let down to earth¹³ by its four corners. In it were all kinds of four-footed animals¹⁴ and reptiles¹⁵ of the earth and wild birds.¹⁶ Then a voice said to him, “Get up, Peter; slaughter and eat!” But Peter said, “Certainly not, Lord, for I have never eaten anything defiled (κοινὸν, a form of κοινός) and¹⁷ ritually unclean (ἀκάθαρτον, a form of ἀκάθαρτος)!”

Though Peter addressed the voice as Lord his first instinct was to argue his own righteousness derived from the dietary laws of Leviticus 11. This is a recognizable trait of Peter’s (Matthew 16:21-23 NET Table):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. So Peter took him aside and began to rebuke him: “God forbid, Lord! This must not happen to you!” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”

The incident recorded in Matthew was prior to Peter receiving the Holy Spirit on Pentecost and the incident recorded in Acts was after. It is at least a little comforting to me that the Holy Spirit did not completely obliterate the instincts of Peter’s religious mind, since mine are so prevalent and troublesome to me. But even more comforting is the encouragement that comes from knowing that the Holy Spirit overcame the natural reluctance of Peter’s religious mind (Acts 10:15-23a NET).

The voice spoke to him again, a second time, “What God has made clean, you must not consider ritually unclean (κοίνου, a form of κοινόω)!” This happened three times, and immediately¹⁸ the object was taken up¹⁹ into heaven. Now while Peter was puzzling over what the vision he had seen could signify,²⁰ the men sent by²¹ Cornelius had learned where Simon’s²² house was and approached the gate. They called out to ask if Simon, known as Peter, was staying there as a guest. While Peter was still thinking seriously²³ about the vision, the Spirit said to him, “Look! Three men are looking²⁴ for you. But get up, go down, and accompany them without hesitation, because²⁵ I have sent them.” So Peter went down to the men²⁶ and said, “Here I am, the person you’re looking for. Why have you come?” They said,²⁷ “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.” So Peter invited them in and entertained them as guests.

Peter traveled with them the next day to meet Cornelius (Acts 10:25-29 NET).

So when Peter came in,²⁸ Cornelius met him, fell at his feet, and worshiped him. But Peter helped him up, saying, “Stand up. I too²⁹ am a mere mortal.” Peter continued talking with him as he went in, and he found many people gathered together. He said to them, “You know that it is unlawful (ἀθέμιτον, a form of ἀθέμιτος) for a Jew to associate with or visit a Gentile, yet God has shown me³⁰ that I should call no person defiled (κοινὸν, a form of κοινός) or ritually unclean (ἀκάθαρτον, a form of ἀκάθαρτος). Therefore when you sent for me, I came without any objection. Now may I ask why you sent for me?”

Cornelius related the vision he had seen. Peter replied, I now truly understand that God does not show favoritism in dealing with people,³¹ but in every nation the person who fears him and does what is right is welcomed before him.³² Peter related the Gospel to Cornelius, his relatives and close friends.³³ While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message. The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, for they heard them speaking in tongues and praising God.³⁴

There were still more religious minds to overcome. Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God. So when Peter went up to Jerusalem,³⁵ the circumcised believers took issue with him, saying, “You went to uncircumcised men and shared a meal with them.”³⁶ Peter told them all that had transpired, beginning with his own vision (Acts 11:4-12) and then Cornelius’ vision (Acts 11:13-18 NET).

[Cornelius] informed³⁷ us how he had seen an angel standing in his house and saying,³⁸ ‘Send³⁹ to Joppa and summon Simon, who is called Peter, who will speak a message to you by which you and your entire household will be saved.’ Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning. And I remembered the word of the⁴⁰ Lord, as he used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore if God gave them the same gift (δωρεὰν) as he also gave us after believing in the Lord Jesus Christ, who was I⁴¹ to hinder God?” When they heard this, they ceased their objections and praised⁴² God, saying, “So then,⁴³ God has granted the repentance (μετάνοιαν, a form of μετάνοια) that leads to life even to the Gentiles.”

The word Gentiles (ἔθνεσιν, a form of ἔθνος) was synonymous with sinners.

Addendum: April 20, 2019
Tables comparing Acts 10:2-5; 10:10-12; 10:14; 10:16, 17; 10:19-23; 10:25, 26; 10:28; 10:34; 10:46; 11:2; 11:13 and 11:16-18 in the NET and KJV follow.

Acts 10:2-5 (NET)	Acts 10:2-5 (KJV)
He was a devout, God-fearing man, as was all his household; he did many acts of charity for the people and prayed to God regularly.	A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός	ευσεβης και φοβουμενος τον θεον συν παντι τω οικω αυτου ποιων τε ελεημοσυνας πολλας τω λαω και δεομενος του θεου διαπαντος	ευσεβης και φοβουμενος τον θεον συν παντι τω οικω αυτου ποιων τε ελεημοσυνας πολλας τω λαω και δεομενος του θεου δια παντος

About three o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.”

He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ· Κορνήλιε	ειδεν εν οραματι φανερως ωσει ωραν εννατην της ημερας αγγελον του θεου εισελθοντα προς αυτον και ειποντα αυτω κορνηλιε	ειδεν εν οραματι φανερως ωσει ωραν ενατην της ημερας αγγελον του θεου εισελθοντα προς αυτον και ειποντα αυτω κορνηλιε

Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before God.

And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν· τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ· αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ	ο δε ατενισας αυτω και εμφοβος γενομενος ειπεν τι εστιν κυριε ειπεν δε αυτω αι προσευχαι σου και αι ελεημοσυναι σου ανεβησαν εις μνημοσυνον ενωπιον του θεου	ο δε ατενισας αυτω και εμφοβος γενομενος ειπεν τι εστιν κυριε ειπεν δε αυτω αι προσευχαι σου και αι ελεημοσυναι σου ανεβησαν εις μνημοσυνον ενωπιον του θεου

Now send men to Joppa and summon a man named Simon, who is called Peter.

And now send men to Joppa, and call for one Simon, whose surname is Peter:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ νῦν πέμψον ἄνδρας εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνα τινα ὃς ἐπικαλεῖται Πέτρος	και νυν πεμψον εις ιοππην ανδρας και μεταπεμψαι σιμωνα ος επικαλειται πετρος	και νυν πεμψον εις ιοππην ανδρας και μεταπεμψαι σιμωνα τον επικαλουμενον πετρον

Acts 10:10-12 (NET)	Acts 10:10-12 (KJV)
He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him.	And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι. παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπ᾿ αὐτὸν ἔκστασις	εγενετο δε προσπεινος και ηθελεν γευσασθαι παρασκευαζοντων δε εκεινων επεπεσεν επ αυτον εκστασις	εγενετο δε προσπεινος και ηθελεν γευσασθαι παρασκευαζοντων δε εκεινων επεπεσεν επ αυτον εκστασις

He saw heaven opened and an object something like a large sheet descending, being let down to earth by its four corners.

And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦος τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς	και θεωρει τον ουρανον ανεωγμενον και καταβαινον επ αυτον σκευος τι ως οθονην μεγαλην τεσσαρσιν αρχαις δεδεμενον και καθιεμενον επι της γης	και θεωρει τον ουρανον ανεωγμενον και καταβαινον επ αυτον σκευος τι ως οθονην μεγαλην τεσσαρσιν αρχαις δεδεμενον και καθιεμενον επι της γης

In it were all kinds of four-footed animals and reptiles of the earth and wild birds.

Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ	εν ω υπηρχεν παντα τα τετραποδα της γης και τα θηρια και τα ερπετα και τα πετεινα του ουρανου	εν ω υπηρχεν παντα τα τετραποδα της γης και τα θηρια και τα ερπετα και τα πετεινα του ουρανου

Acts 10:14 (NET)	Acts 10:14 (KJV)
But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!”	But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Πέτρος εἶπεν· μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον	ο δε πετρος ειπεν μηδαμως κυριε οτι ουδεποτε εφαγον παν κοινον η ακαθαρτον	ο δε πετρος ειπεν μηδαμως κυριε οτι ουδεποτε εφαγον παν κοινον η ακαθαρτον

Acts 10:16, 17 (NET)	Acts 10:16, 17 (KJV)
This happened three times, and immediately the object was taken up into heaven.	This was done thrice: and the vessel was received up again into heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτο δὲ ἐγένετο ἐπὶ τρίς καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν	τουτο δε εγενετο επι τρις και παλιν ανεληφθη το σκευος εις τον ουρανον	τουτο δε εγενετο επι τρις και παλιν ανεληφθη το σκευος εις τον ουρανον

Now while Peter was puzzling over what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was and approached the gate.

Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα	ως δε εν εαυτω διηπορει ο πετρος τι αν ειη το οραμα ο ειδεν και ιδου οι ανδρες οι απεσταλμενοι απο του κορνηλιου διερωτησαντες την οικιαν σιμωνος επεστησαν επι τον πυλωνα	ως δε εν εαυτω διηπορει ο πετρος τι αν ειη το οραμα ο ειδεν και ιδου οι ανδρες οι απεσταλμενοι απο του κορνηλιου διερωτησαντες την οικιαν σιμωνος επεστησαν επι τον πυλωνα

Acts 10:19-23 (NET)	Acts 10:19-23 (KJV)
While Peter was still thinking seriously about the vision, the Spirit said to him, “Look! Three men are looking for you.	While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν [αὐτῷ] τὸ πνεῦμα· ἰδοὺ ἄνδρες \|τρεῖς\| ζητοῦντες σε	του δε πετρου ενθυμουμενου περι του οραματος ειπεν αυτω το πνευμα ιδου ανδρες τρεις ζητουσιν σε	του δε πετρου διενθυμουμενου περι του οραματος ειπεν αυτω το πνευμα ιδου ανδρες ζητουσιν σε

But get up, go down, and accompany them without hesitation, because I have sent them.”

Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος ὅτι ἐγὼ ἀπέσταλκα αὐτούς	αλλα αναστας καταβηθι και πορευου συν αυτοις μηδεν διακρινομενος διοτι εγω απεσταλκα αυτους	αλλα αναστας καταβηθι και πορευου συν αυτοις μηδεν διακρινομενος διοτι εγω απεσταλκα αυτους

So Peter went down to the men and said, “Here I am, the person you’re looking for. Why have you come?”

Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι᾿ ἣν πάρεστε	καταβας δε πετρος προς τους ανδρας τους απεσταλμενους απο του κορνηλιου προς αυτον ειπεν ιδου εγω ειμι ον ζητειτε τις η αιτια δι ην παρεστε	καταβας δε πετρος προς τους ανδρας ειπεν ιδου εγω ειμι ον ζητειτε τις η αιτια δι ην παρεστε

They said, “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.”

And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, μαρτυρούμενος τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαι σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ρήματα παρὰ σοῦ	οι δε ειπον κορνηλιος εκατονταρχης ανηρ δικαιος και φοβουμενος τον θεον μαρτυρουμενος τε υπο ολου του εθνους των ιουδαιων εχρηματισθη υπο αγγελου αγιου μεταπεμψασθαι σε εις τον οικον αυτου και ακουσαι ρηματα παρα σου	οι δε ειπον κορνηλιος εκατονταρχης ανηρ δικαιος και φοβουμενος τον θεον μαρτυρουμενος τε υπο ολου του εθνους των ιουδαιων εχρηματισθη υπο αγγελου αγιου μεταπεμψασθαι σε εις τον οικον αυτου και ακουσαι ρηματα παρα σου

Acts 10:23 (NET)	Acts 10:23 (KJV)
So Peter invited them in and entertained them as guests. On the next day he got up and set out with them, and some of the brothers from Joppa accompanied him.	Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθον αὐτῷ	εισκαλεσαμενος ουν αυτους εξενισεν τη δε επαυριον ο πετρος εξηλθεν συν αυτοις και τινες των αδελφων των απο της ιοππης συνηλθον αυτω	εισκαλεσαμενος ουν αυτους εξενισεν τη δε επαυριον ο πετρος εξηλθεν συν αυτοις και τινες των αδελφων των απο ιοππης συνηλθον αυτω

Acts 10:25, 26 (NET)	Acts 10:25, 26 (KJV)
So when Peter came in, Cornelius met him, fell at his feet, and worshiped him.	And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν	ως δε εγενετο εισελθειν τον πετρον συναντησας αυτω ο κορνηλιος πεσων επι τους ποδας προσεκυνησεν	ως δε εγενετο του εισελθειν τον πετρον συναντησας αυτω ο κορνηλιος πεσων επι τους ποδας προσεκυνησεν

But Peter helped him up, saying, “Stand up. I too am a mere mortal.”

But Peter took him up, saying, Stand up; I myself also am a man.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων· ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπος εἰμι	ο δε πετρος αυτον ηγειρεν λεγων αναστηθι καγω αυτος ανθρωπος ειμι	ο δε πετρος αυτον ηγειρεν λεγων αναστηθι καγω αυτος ανθρωπος ειμι

Acts 10:28 (NET)	Acts 10:28 (KJV)
He said to them, “You know that it is unlawful for a Jew to associate with or visit a Gentile, yet God has shown me that I should call no person defiled or ritually unclean.	And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔφη τε πρὸς αὐτούς· ὑμεῖς ἐπίστασθε ὡς ἀθέμιτον ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· καμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον	εφη τε προς αυτους υμεις επιστασθε ως αθεμιτον εστιν ανδρι ιουδαιω κολλασθαι η προσερχεσθαι αλλοφυλω και εμοι ο θεος εδειξεν μηδενα κοινον η ακαθαρτον λεγειν ανθρωπον	εφη τε προς αυτους υμεις επιστασθε ως αθεμιτον εστιν ανδρι ιουδαιω κολλασθαι η προσερχεσθαι αλλοφυλω και εμοι ο θεος εδειξεν μηδενα κοινον η ακαθαρτον λεγειν ανθρωπον

Acts 10:34 (NET)	Acts 10:34 (KJV)
Then Peter started speaking: “I now truly understand that God does not show favoritism in dealing with people,	Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν· ἐπ᾿ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός	ανοιξας δε πετρος το στομα ειπεν επ αληθειας καταλαμβανομαι οτι ουκ εστιν προσωποληπτης ο θεος	ανοιξας δε πετρος το στομα ειπεν επ αληθειας καταλαμβανομαι οτι ουκ εστιν προσωποληπτης ο θεος

Acts 10:46 (NET)	Acts 10:46 (KJV)
for they heard them speaking in tongues and praising God. Then Peter said,	For they heard them speak with tongues, and magnify God. Then answered Peter,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. τότε ἀπεκρίθη Πέτρος	ηκουον γαρ αυτων λαλουντων γλωσσαις και μεγαλυνοντων τον θεον τοτε απεκριθη ο πετρος	ηκουον γαρ αυτων λαλουντων γλωσσαις και μεγαλυνοντων τον θεον τοτε απεκριθη ο πετρος

Acts 11:2 (NET)	Acts 11:2 (KJV)
So when Peter went up to Jerusalem, the circumcised believers took issue with him,	And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε δὲ ἀνέβη Πέτρος εἰς Ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς	και οτε ανεβη πετρος εις ιεροσολυμα διεκρινοντο προς αυτον οι εκ περιτομης	και οτε ανεβη πετρος εις ιεροσολυμα διεκρινοντο προς αυτον οι εκ περιτομης

Acts 11:13 (NET)	Acts 11:13 (KJV)
He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,	And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπήγγειλεν δὲ ἡμῖν πῶς εἶδεν [τὸν] ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα· ἀπόστειλον εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον	απηγγειλεν τε ημιν πως ειδεν τον αγγελον εν τω οικω αυτου σταθεντα και ειποντα αυτω αποστειλον εις ιοππην ανδρας και μεταπεμψαι σιμωνα τον επικαλουμενον πετρον	απηγγειλεν τε ημιν πως ειδεν τον αγγελον εν τω οικω αυτου σταθεντα και ειποντα αυτω αποστειλον εις ιοππην ανδρας και μεταπεμψαι σιμωνα τον επικαλουμενον πετρον

Acts 11:16-18 (NET)	Acts 11:16-18 (KJV)
And I remembered the word of the Lord, as he used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’	Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐμνήσθην δὲ τοῦ ρήματος τοῦ κυρίου ὡς ἔλεγεν· Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ	εμνησθην δε του ρηματος κυριου ως ελεγεν ιωαννης μεν εβαπτισεν υδατι υμεις δε βαπτισθησεσθε εν πνευματι αγιω	εμνησθην δε του ρηματος κυριου ως ελεγεν ιωαννης μεν εβαπτισεν υδατι υμεις δε βαπτισθησεσθε εν πνευματι αγιω

Therefore if God gave them the same gift as he also gave us after believing in the Lord Jesus Christ, who was I to hinder God?”

Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν	ει ουν την ισην δωρεαν εδωκεν αυτοις ο θεος ως και ημιν πιστευσασιν επι τον κυριον ιησουν χριστον εγω δε τις ημην δυνατος κωλυσαι τον θεον	ει ουν την ισην δωρεαν εδωκεν αυτοις ο θεος ως και ημιν πιστευσασιν επι τον κυριον ιησουν χριστον εγω δε τις ημην δυνατος κωλυσαι τον θεον

When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles.”

When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες· ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν	ακουσαντες δε ταυτα ησυχασαν και εδοξαζον τον θεον λεγοντες αραγε και τοις εθνεσιν ο θεος την μετανοιαν εδωκεν εις ζωην	ακουσαντες δε ταυτα ησυχασαν και εδοξαζον τον θεον λεγοντες αραγε και τοις εθνεσιν ο θεος την μετανοιαν εδωκεν εις ζωην

Saul and Barnabas, Part 1

Back to More Than the Minimum

Back to Romans, Part 82

Back to Romans, Part 69

Back to A Shadow of the Good Things, Part 1

Back to Psalm 22, Part 6

Back to Christianity, Part 5

¹ John 17:3 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had τε following did. The NET parallel Greek text and NA²⁸ did not.

³ The NET parallel Greek text and NA²⁸ had ὡσεὶ περὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply ὡσεὶ.

⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτην here. In the Stephanus Textus Receptus it was spelled εννατην.

⁵ The NET parallel Greek text and NA²⁸ had ἔμπροσθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενωπιον.

⁶ The NET parallel Greek text and NA²⁸ had τινα here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: one).

⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ὃς here, where the Byzantine Majority Text had τον.

⁸ Acts 10:7 (NET)

⁹ The NET parallel Greek text and NA²⁸ had αὐτῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκεινων.

¹⁰ The NET parallel Greek text and NA²⁸ had ἐγένετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεπεσεν (KJV: fell).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had επ αυτον (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article και (KJV: and) joining these clauses. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had δεδεμενον (KJV: knit) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had και τα θηρια (KJV: and wild beasts) here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding reptiles (KJV: creeping things). The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding birds (KJV: fowls). The NET parallel Greek text and NA²⁸ did not.

¹⁷ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η (KJV: or).

¹⁸ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παλιν (KJV: again).

¹⁹ The NET parallel Greek text and NA²⁸ had ἀνελήμφθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεληφθη (KJV: received up).

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και joining these clauses. The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had ὑπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο (KJV: from).

²² The NET parallel Greek text and NA²⁸ had the article τοῦ preceding Simon’s. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had διενθυμουμένου here, where the Stephanus Textus Receptus had ενθυμουμενου (KJV: thought).

²⁴ The NET parallel Greek text and NA²⁸ had ζητοῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζητουσιν (KJV: seek).

²⁵ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοτι (KJV: for).

²⁶ The Stephanus Textus Receptus had τους απεσταλμενους απο του κορνηλιου προς αυτον (KJV: which were sent unto him from Cornelius) following men. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ preceding came in. The Stephanus Textus Receptus did not.

²⁹ The NET parallel Greek text and NA²⁸ had καὶ ἐγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καγω (KJV: I myself).

³⁰ The NET parallel Greek text and NA²⁸ had καμοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ εμοι (KJV: but…me).

³¹ The NET parallel Greek text and NA²⁸ had προσωπολήμπτης here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσωποληπτης (KJV: respecter of persons).

³² Acts 10:34, 35 (NET)

³³ Acts 10:24 (NET)

³⁴ Acts 10:44-46a (NET)

³⁵ In the NET parallel Greek text and NA²⁸ Jerusalem was spelled Ἰερουσαλήμ, and ιεροσολυμα in the Stephanus Textus Receptus and Byzantine Majority Text.

³⁶ Acts 11:1-3 (NET)

³⁷ The NET parallel Greek text and NA²⁸ had δὲ following informed, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

³⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) following saying (KJV: said). The NET parallel Greek text and NA²⁸ did not.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ανδρας (KJV: men) following Send. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The NET parallel Greek text and NA²⁸ had the article τοῦ preceding Lord. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had δε following I. The NET parallel Greek text and NA²⁸ did not.

⁴² The NET parallel Greek text and NA²⁸ had ἐδόξασαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδοξαζον (KJV: glorified).

⁴³ The NET parallel Greek text and NA²⁸ had ἄρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αραγε (KJV: Then).

What is Sexual Immorality?

Posted on June 22, 2012 by admin

For a long time I thought I understood exactly what sexual immorality (πορνεία) in 1 Corinthians 5:1 (NET) [Table] meant.

It is actually reported that sexual immorality (πορνεία) exists among you, the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting (ἔχειν, a form of ἔχω) with his father’s wife.

I assumed that father’s wife meant not the son’s mother. So I assumed this wife was at least the father’s second, probably younger than he, maybe even closer to the son’s age. The son and the father’s new young wife became attracted to one another. Either she divorced the father and married the son or simply ran off with the son. The Greek word translated cohabiting is ἔχειν (ἔχω, to hold) and might mean either (along with a host of other forms of possession or ownership usually translated to have).

For all I know this is exactly what it means, but some confusion and uncertainty set in as I began to wonder what πορνεία itself meant, especially when I began to suspect that it had something to do with “idolatrous worship (including its drunken sexual practices).” My religious mind says, “Look, I’ve got the rule: ‘Don’t mess around with your father’s wife.’ I’m satisfied with that. Don’t confuse me.” I’ve obviously become suspicious of my religious mind. So in the spirit of expanding the context a bit and knowing the only true God, and Jesus Christ, whom [He] sent¹ I’m going to explore some of my confusion.

The sin scenario I described above is adultery (μοιχεία) plain and simple. Why call it πορνεία? But I had assumed that the father was still alive. What if the father was already deceased?

You must not have sexual intercourse with your father’s wife; she is your father’s nakedness.

Leviticus 18:8 (NET)

If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (NET)

This is the strongest indication I know that πορνεία meant a violation of Leviticus 18 and 20 to Jesus, Paul and the New Testament writers. But why would there be such an arbitrary limit? Why didn’t πορνεία mean immorality in general, any and every violation of God’s law? That led me inexorably to the conclusion that though πορνεία may have connoted violations of Leviticus 18 and 20 in Jewish minds (strictly speaking Paul was descended from Benjamin not Judah), its underlying denotation in Greek was the sexuality of ancient (and not so ancient) religious worship.

This form of religious worship was still practiced openly in Corinth. In Corinth the πόρνη, the female devotee of this manner of worship, still lived in all her honor and glory. And I think it is safe to say that though this form of worship wasn’t mandatory, it was still a good way to advance one’s business and political ambitions (not to mention satisfying a thirst for wine, women and song). With that in mind I want to look at the next chapter of 1 Corinthians. I’m quoting 1 Corinthians 6:12-20 (NET), except that I’m not translating words from the πόρνος word group.

“All things are lawful for me” – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything. “Food is for the stomach and the stomach is for food, but God will do away with both.” The body is not for [πορνείᾳ], but for the Lord, and the Lord for the body. Now God indeed raised the Lord and he will raise us by his power. Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a [πόρνης, a form of πόρνη]? Never! Or do you not know that anyone who is united with a [πόρνῃ] is one body with her? For it is said, “The two will become one flesh.” But the one united with the Lord is one spirit with him. Flee [πορνείαν, a form of πορνείᾳ]! “Every sin a person commits is outside of the body” – but [πορνεύων, a form of πορνεύω] sins against his own body. Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price. Therefore glorify God with your body.²

While it is probably true that the body is not for an everyday-run-of-the-mill prostitute, I think the thrust of Paul’s message above (I should say “no pun intended,” but I can’t say for sure) was the cultic variety. Members of Christ should not also become members of other gods (or goddesses).

The phrases in quotes above are thought to be Corinthian slogans (notes 10, 11) by the translators of the NET. That may be true, but I still believe that, All things are lawful for me but not everything is beneficial is Paul’s take home message from the Jerusalem Council. I seriously doubt that James took home the same message. And I believe that Paul was beginning to struggle with it a bit here.

At the time of the Jerusalem Council God had apparently only called Gentiles who were Jewish converts, God fearers or people who had attached themselves to Jewish synagogues in some fashion. In Corinth He also called, The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards,³ the verbally abusive, and swindlers.⁴ And He had given them his Holy Spirit (1 Corinthians 1:4-9 NET).

I always thank my God for you because of the grace of God that was given to you in Christ Jesus. For you were made rich in every way in him, in all your speech and in every kind of knowledge – just as the testimony about Christ has been confirmed among you – so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ. God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

Apparently some of them were having difficulty shedding their former sins. What’s a former Pharisee to do? Paul singled out one man who had his father’s wife, and made an example of him. I’ve considered that perhaps this man had (ἔχειν, a form of ἔχω) his father’s wife in a more commercial sense, that he was pimping her somehow as a temple prostitute. But it feels like I’m reaching. Paul was quite careful in 1 Corinthians 7:2 (NET) to clarify the vagaries of ἐχέτω (another form of ἔχω).

But because of immoralities (πορνείας, a form of πορνεία), each man should have relations with (ἐχέτω, another form of ἔχω) his own wife and each woman with (ἐχέτω, another form of ἔχω) her own husband.

The translators added the words relations with for clarity. In Greek it reads more like, each man should have his own wife and each woman should have her own husband. Out of context like this it is a clear command that all in Corinth should marry. But Paul introduced this statement with 1 Corinthians 7:1 (NET).

It is good (καλὸν, a form of καλός) for a man not to have sexual relations (ἅπτεσθαι, a form of ἅπτω) with a woman.

So he clarified the meaning of ἔχω (ἐχέτω) in this case and kept its use from becoming an unintended prohibition against celibacy. Surely some clarification or elaboration on ἔχω (ἔχειν) was in order if Paul meant to communicate that a man was pimping his father’s wife as a temple prostitute, unless the meaning of πορνεία so clearly and exclusively referenced such activity that no other meaning would have been considered. And I am still a long way from accepting that idea. I consider 1 Thessalonians 4:1-5 (NET):

Finally⁵ then, brothers and sisters, we ask you and urge you in the Lord Jesus, that⁶ as you received instruction from us about how you must live and please God (as you are in fact living)⁷ that you do so more and more. For you know what commands we gave you through the Lord Jesus. For this is God’s will: that you become holy, that you keep away from [πορνείας], that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God.

So far so good. I’m willing to accept that Paul was writing about abstaining from idolatrous worship (including its drunken sexual practices). But wait, Paul continued (1 Thessalonians 4:6-8 NET):

In this matter no one should violate the rights of his brother or take advantage of him, because the⁸ Lord is the avenger in all these cases, as we also told you earlier⁹ and warned you solemnly. For God did not call us to impurity but in holiness. Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.¹⁰

I don’t know if believing women in the first century could be compelled against their wills¹¹ to serve in Thessalonica as cult prostitutes or not. I would hope if that were the case that Paul’s words would have had more fight in them. He probably wouldn’t have said, “Lock and load, brothers!” I doubt that Paul would consider having the brothers go all Simeon and Levi ¹² on the town of Thessalonica was the best way to present the Gospel. But he might have suggested that a brother should get to her first, buy her and take her home to her husband, rather than the comparatively wimpy admonition not to violate the rights of his brother or take advantage of the situation!

So, though Paul used the word πορνείας (a form of πορνεία) in 1 Thessalonians 4:3, I sincerely hope he meant simple adultery, (μοιχεία). And its usage here persuades me that πορνεία could mean μοιχεία.

Addendum: April 6, 2019

Tables comparing Leviticus 18:8; 20:11 and Genesis 2:24 in the Tanakh and NET, and the tables comparing Leviticus 18:8; 20:11 and Genesis 2:24 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing 1 Corinthians 6:20; 6:10; 7:1; 1 Thessalonians 4:1; 4:6 and 4:8 in the NET and KJV.

Leviticus 18:8 (Tanakh)	Leviticus 18:8 (NET)
The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.	You must not have sexual relations with your father’s wife; she is your father’s nakedness.

Leviticus 18:8 (Septuagint BLB)	Leviticus 18:8 (Septuagint Elpenor)
ἀσχημοσύνην γυναικὸς πατρός σου οὐκ ἀποκαλύψεις ἀσχημοσύνη πατρός σού ἐστιν	ἀσχημοσύνην γυναικὸς πατρός σου οὐκ ἀποκαλύψεις, ἀσχημοσύνη πατρὸς σού ἐστιν.
Leviticus 18:8 (NETS)	Leviticus 18:8 (English Elpenor)
You shall not uncover the shame of your father’s wife; it is the shame of your father.	Thou shalt not uncover the nakedness of thy father’s wife; it is thy father’s nakedness.

Leviticus 20:11 (Tanakh)	Leviticus 20:11 (NET)
And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them.	If a man goes to bed with his father’s wife, he has exposed his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (Septuagint BLB)	Leviticus 20:11 (Septuagint Elpenor)
ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν	καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι.
Leviticus 20:11 (NETS)	Leviticus 20:11 (English Elpenor)
And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable.	And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.

Genesis 2:24 (Tanakh)	Genesis 2:24 (KJV)
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.	Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Genesis 2:24 (Septuagint BLB)	Genesis 2:24 (Septuagint Elpenor)
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
Genesis 2:24 (NETS)	Genesis 2:24 (English Elpenor)
Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.	Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

1 Corinthians 6:20 (NET)	1 Corinthians 6:20 (KJV)
For you were bought at a price. Therefore glorify God with your body.	For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν	ηγορασθητε γαρ τιμης δοξασατε δη τον θεον εν τω σωματι υμων και εν τω πνευματι υμων ατινα εστιν του θεου	ηγορασθητε γαρ τιμης δοξασατε δη τον θεον εν τω σωματι υμων και εν τω πνευματι υμων ατινα εστιν του θεου

1 Corinthians 6:10 (NET)	1 Corinthians 6:10 (KJV)
thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God.	Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν	ουτε κλεπται ουτε πλεονεκται ουτε μεθυσοι ου λοιδοροι ουχ αρπαγες βασιλειαν θεου ου κληρονομησουσιν	ουτε πλεονεκται ουτε κλεπται ουτε μεθυσοι ου λοιδοροι ουχ αρπαγες βασιλειαν θεου ου κληρονομησουσιν

1 Corinthians 7:1 (NET)	1 Corinthians 7:1 (KJV)
Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.”	Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι	περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι	περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι

1 Thessalonians 4:1 (NET)	1 Thessalonians 4:1 (KJV)
Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please God (as you are in fact living) that you do so more and more.	Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λοιπὸν \|οὖν\|, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ, \|ἵνα\| καθὼς παρελάβετε παρ᾿ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ (καθὼς καὶ περιπατεῖτε) ἵνα περισσεύητε μᾶλλον	το λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω ινα περισσευητε μαλλον	το λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω ινα περισσευητε μαλλον

1 Thessalonians 4:6 (NET)	1 Thessalonians 4:6 (KJV)
In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly.	That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος κύριος περὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα	το μη υπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος ο κυριος περι παντων τουτων καθως και προειπαμεν υμιν και διεμαρτυραμεθα	ο μη υπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος ο κυριος περι παντων τουτων καθως και προειπομεν υμιν και διεμαρτυραμεθα

1 Thessalonians 4:8 (NET)	1 Thessalonians 4:8 (KJV)
Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.	He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸν [καὶ] διδόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς	τοιγαρουν ο αθετων ουκ ανθρωπον αθετει αλλα τον θεον τον και δοντα το πνευμα αυτου το αγιον εις ημας	τοιγαρουν ο αθετων ουκ ανθρωπον αθετει αλλα τον θεον τον και δοντα το πνευμα αυτου το αγιον εις υμας

Sexual Immorality Revisited, Part 1

Back to Paul’s Religious Mind

Back to Romans, Part 2

Back to Paul’s OT Quotes – Romans 9:25-33

Back to Romans, Part 38

Back to Romans, Part 44

Back to Fear – Exodus, Part 7

Back to Fear – Exodus, Part 8

Back to My Reasons and My Reason, Part 1

Back to My Reasons and My Reason, Part 7

Back to Condemnation or Judgment? – Part 12

Back to Paul’s Religious Mind Revisited – Part 1

Back to Sexual Immorality Revisited, Part 2

Back to Sexual Immorality Revisited, Part 3

Back to Adultery in the Law, Part 3

Back to David’s Forgiveness, Part 10

Back to My Reasons and My Reason, Part 2

Back to Fear – Deuteronomy, Part 11

Back to Adultery in the Law, Part 1

Back to Adultery in the Law, Part 2

Back to Father, Son and Holy Spirit – Part 1

Back to A Monotonous Cycle Revisited, Part 1

Back to Romans, Part 82

Back to Paul in Corinth

Back to Romans, Part 13

Back to Romans, Part 48

Back to My Reasons and My Reason, Part 4

Back to Romans, Part 59

Back to Romans, Part 87

Back to Romans, Part 83

Back to The Day of the Lord, Part 1

Back to Christianity, Part 11

Back to Christianity, Part 13

Back to Christ-Centered Preaching, Chapter 1

¹ John 17:3 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had και εν τω πνευματι υμων ατινα εστιν του θεου (KJV: and in your spirit, which are God’s) here. The NET parallel Greek text and NA²⁸ did not.

³ The NET parallel Greek text and NA²⁸ had οὐ preceding drunkards, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε.

⁴ 1 Corinthians 6:9, 10a (NET)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding Finally (KJV: Furthermore). The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had ἵνα here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁷ The phrase καθὼς καὶ περιπατεῖτε (as you are in fact living) in the NET parallel Greek text and NA²⁸ was not in the Stephanus Textus Receptus and Byzantine Majority Text.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here. The NET parallel Greek text and NA²⁸ did not.

⁹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had προείπαμεν here, where the Byzantine Majority Text had προειπομεν.

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (KJV: unto us).

¹¹ And I must assume against their wills, otherwise this should be addressed to the women rather than the men.

¹² Cf. Genesis 34:25. When Jacob complained to his sons, Simeon and Levi replied, “Should he treat our sister like a common prostitute?” (Genesis 34:31 NET). Common prostitute was πόρνῃ in the Septuagint. Their sister Dinah was either raped, or seduced before proper wedding arrangements had been made (Genesis 34:2).

Is Sin Less Than Sin? Part 1

Posted on June 16, 2012 by admin

Whether sin (παραπτώματι, a form of παράπτωμα)¹ is less than sin (ἁμαρτιῶν, a form of ἁμαρτία),² was something I had to consider before concluding that 1 Corinthians 5:1-13 and Galatians 6:1-5 were covering the same subject matter. I may not have ever connected the two in the King James translation of the Bible. Galatians 6:1 was about restoring a person overtaken in a fault (παραπτώματι, a form of παράπτωμα) in a spirit of meekness. A fault might be a crooked tie, or forgetting to take my hat off in the house. 1 Corinthians 5:1 was about such fornication (πορνεία) as is not so much as named (ονομαζεται, a form of ὀνομάζω) among the Gentiles. The Greek word ονομαζεται (translated is named in Ephesians 3:15 NET) is not included in the text of 1 Corinthians 5:1 from which the NET was translated.

The difference between not permitted (NET) and not so much as named (KJV) is fairly significant. Teenagers in my State are not permitted to drink alcohol. Teenagers doing chores without being asked, is not so much as named. And if it is named the name is probably derogatory. The event is so rare that parents are suspicious what will come next (probably a request to do or have something that has already been forbidden). I’m not sure what Paul and the Holy Spirit had in mind here. Was the πορνεία of 1 Corinthians 5:1 unlawful among Gentiles, as it was among Jews, because it was committed frequently? Or was it so rare that little or no language existed to discuss it? I’ll proceed as if either is true.

A quick survey of Galatians is probably in order. The letter begins (Galatians 1:1-7 NET):

From Paul, an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) and all the brothers with me, to the churches of Galatia. Grace and peace to you from God the Father and our Lord Jesus Christ, who gave himself for³ our sins (ἁμαρτιῶν, a form of ἁμαρτία) to rescue us from this present evil age⁴ according to the will of our God and Father, to whom be glory forever and ever! Amen.

I am astonished that you are so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

I am making the inference that circumcision was the form this desertion took (Galatians 2:3-5 NET):

Yet not even Titus, who was with me [in Jerusalem], was compelled to be circumcised, although he was a Greek (Ἕλλην). Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves.⁵ But we did not surrender to them even for a moment, in order that the truth of the gospel would remain with you.

I am also inferring that (whether rightly or wrongly) the Galatians perceived that 1) Peter and James were behind this push to get Gentiles circumcised, or 2) at least were lending support or approval to such a movement (Galatians 2:11-14 NET).

But when Cephas⁶ came to Antioch, I opposed him to his face, because he had clearly done wrong. Until certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this and separated himself because he was afraid of those who were pro-circumcision. And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy (ὑποκρίσει, a form of ὑπόκρισις).⁷ But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas⁸ in front of them all, “If you, although you are a Jew, live like a Gentile and not⁹ like a Jew, how¹⁰ can you try to force the Gentiles to live like Jews?”

Then Paul essentially paraphrased Peter’s address during the Jerusalem Council that had dealt with this issue (Galatians 2:15, 16 NET Table).

We are Jews by birth and not Gentile (ἐθνῶν, a form of ἔθνος) sinners (ἁμαρτωλοί, a form of ἁμαρτωλός), yet¹¹ we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.

Here is a table with Paul’s statement from Galatians and Peter’s and James’ addresses from the Jerusalem Council.

Paul

Peter

James

We are Jews by birth and not Gentile sinners, yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law…

Galatians 2:15, 16 (NET)

Brothers, you know that some time ago God chose¹² me to preach to the Gentiles so they would hear the message of the gospel and believe. And God, who knows the heart, has testified to them by giving them¹³ the Holy Spirit just as he did to us, and he made no distinction between them and us, cleansing their hearts by faith. So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we are saved through the grace of the¹⁴ Lord Jesus,¹⁵ in the same way as they are.

Acts 15:7b-11 (NET)

Brothers, listen to me. Simeon has explained how God first concerned himself to select from among the Gentiles a people for¹⁶ his name. The words of the prophets agree with this, as it is written, “After this I will return, and I will rebuild the fallen tent of David;¹⁷ I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own” says the Lord, who makes these things¹⁸ known from long ago.¹⁹ Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God…

Acts 15:13b-19 (NET)

…because by the works of the law no one will be justified.

Galatians 2:16 (NET)

… but that we should write them a letter telling them to abstain from²⁰ things defiled by idols and from sexual immorality (πορνεία) and from what has been strangled and from blood. For Moses²¹ has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.

Acts 15:20, 21 (NET)

Comparing these side by side it is not too difficult to see that Peter might feel himself caught between a rock and a hard place with Paul and James. Also it is not hard to imagine that James would have been slow to warm to Paul’s contention—so infuriating to religious minds—because by the works of the law no one will be justified.

Addendum: March 21, 2019
According to a note (54) in the NET, Acts 15:16, 17 was a quotation from Amos 9:11, 12 (Table1 below). The note continued:

James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint [Table2 and Table3 below], the Greek translation of the Old Testament) that Gentiles would use.

Consider however the differences between the Septuagint and James’ quotation in Acts.

Amos 9:11 (Septuagint BLB)	Acts 15:16 (NET Parallel Greek)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῗαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος	μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ \|κατεσκαμμένα\| αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν

Amos 9:12 (Septuagint BLB)	Acts 15:17 (NET Parallel Greek)
ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα	ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα

I’m willing to argue that these represent two independent translations of the Hebrew, and that the cultural insensitivity of the Masoretic text was not original. Given that the extant manuscripts of the New Testament and the Septuagint are far older than those of the Masoretic text, the onus falls on those who favor the Masoretic text to demonstrate that James’ quotation recorded in Acts, and the Septuagint, are not original, and that the cultural insensitivity of the Masoretic text was the Holy Spirit’s original intent.

Another note (56) in the NET claimed that the latter part of James’ quotation was an allusion to Isaiah 45:21 (Table4 and Table5 below). I’ve compared the Septuagint to James’ words in Acts to highlight their many differences.

Isaiah 45:21 (Septuagint BLB)	Acts 15:18 (Stephanus Textus Receptus)
εἰ ἀναγγελοῦσιν ἐγγισάτωσαν ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ᾽ ἀρχῆς τότε ἀνηγγέλη ὑμῗν ἐγὼ ὁ θεός καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ	γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου

Tables comparing Amos 9:11, 12; and Isaiah 45:21 in the Tanakh and NET, and the tables comparing Amos 9:11; 9:12 and Isaiah 45:21 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Galatians 1:4; 2:4; 2:11; 2:14; Acts 15:7, 8; 15:11; 15:14; 15:16-18 and 15:20, 21 in the NET and KJV.

Amos 9:11, 12 (Tanakh)	Amos 9:11, 12 (NET)
In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:	“In that day I will rebuild the collapsing hut of David. I will seal its gaps, repair its ruins, and restore it to what it was like in days gone by.
That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.	As a result they will conquer those left in Edom and all the nations subject to my rule.” The Lord, who is about to do this, is speaking!

Amos 9:11 (Septuagint BLB)	Amos 9:11 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῗαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος	ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος,
Amos 9:11 (NETS)	Amos 9:11 (English Elpenor)
On that day I will raise up the tent of Dauid that is fallen and rebuild its ruins and raise up its destruction, and rebuild it as the days of old	In that day I will raise up the tabernacle of David that is fallen, and will rebuild the ruins of it, and will set up the parts thereof that have been broken down, and will build it up as in the ancient days:

Amos 9:12 (Septuagint BLB)	Amos 9:12 (Septuagint Elpenor)
ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα	ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη, ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾿ αὐτούς, λέγει Κύριος ὁ Θεὸς ὁ ποιῶν πάντα ταῦτα.
Amos 9:12 (NETS)	Amos 9:12 (English Elpenor)
in order that those remaining of humans and all the nations upon whom my name has been called might seek out me, says the Lord who does these things.	that the remnant of men, and all the Gentiles upon whom my name is called, may earnestly seek [me], saith the Lord who does all these things.

Isaiah 45:21 (Tanakh)	Isaiah 45:21 (NET)
Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.	Tell me! Present the evidence! Let them consult with one another! Who predicted this in the past? Who announced it beforehand? Was it not I, the Lord? I have no peer, there is no God but me, a God who vindicates and delivers; there is none but me.

Isaiah 45:21 (Septuagint BLB)	Isaiah 45:21 (Septuagint Elpenor)
εἰ ἀναγγελοῦσιν ἐγγισάτωσαν ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ᾽ ἀρχῆς τότε ἀνηγγέλη ὑμῗν ἐγὼ ὁ θεός καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ	εἰ ἀναγγελοῦσιν, ἐγγισάτωσαν, ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησε ταῦτα ἀπ᾿ ἀρχῆς· τότε ἀνηγγέλη ὑμῖν· ἐγὼ ὁ Θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ.
Isaiah 45:21 (NETS)	Isaiah 45:21 (English Elpenor)
If they will declare it, let them draw near so that they may know together who made from the beginning these things that are to be heard. Then it was declared to you, I am God, and there is no other besides me; there is no righteous one or savior except me.	If they will declare, let them draw nigh, that they may know together, who has caused these things to be heard from the beginning: then was it told you. I am God, and there is not another beside me; a just [God] and a Saviour; there is none but me.

Galatians 1:4 (NET)	Galatians 1:4 (KJV)
who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,	Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν	του δοντος εαυτον υπερ των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων	του δοντος εαυτον περι των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων

Galatians 2:4 (NET)	Galatians 2:4 (KJV)
Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves.	And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν	δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται	δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται

Galatians 2:11 (NET)	Galatians 2:11 (KJV)
But when Cephas came to Antioch, I opposed him to his face, because he had clearly done wrong.	But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν	οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην	οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην

Galatians 2:14 (NET)	Galatians 2:14 (KJV)
But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force the Gentiles to live like Jews?”	But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων· εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ \|οὐχὶ\| Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν	αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν	αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν

Acts 15:7, 8 (NET)	Acts 15:7, 8 (KJV)
After there had been much debate, Peter stood up and said to them, “Brothers, you know that some time ago God chose me to preach to the Gentiles so they would hear the message of the gospel and believe.	And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς· ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ᾿ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματος μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι	πολλης δε συζητησεως γενομενης αναστας πετρος ειπεν προς αυτους ανδρες αδελφοι υμεις επιστασθε οτι αφ ημερων αρχαιων ο θεος εν ημιν εξελεξατο δια του στοματος μου ακουσαι τα εθνη τον λογον του ευαγγελιου και πιστευσαι	πολλης δε συζητησεως γενομενης αναστας πετρος ειπεν προς αυτους ανδρες αδελφοι υμεις επιστασθε οτι αφ ημερων αρχαιων ο θεος εν ημιν εξελεξατο δια του στοματος μου ακουσαι τα εθνη τον λογον του ευαγγελιου και πιστευσαι

And God, who knows the heart, has testified to them by giving them the Holy Spirit just as he did to us,

And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν	και ο καρδιογνωστης θεος εμαρτυρησεν αυτοις δους αυτοις το πνευμα το αγιον καθως και ημιν	και ο καρδιογνωστης θεος εμαρτυρησεν αυτοις δους αυτοις το πνευμα το αγιον καθως και ημιν

Acts 15:11 (NET)	Acts 15:11 (KJV)
On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they are.”	But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ᾿ ὃν τρόπον κακεῖνοι	αλλα δια της χαριτος κυριου ιησου χριστου πιστευομεν σωθηναι καθ ον τροπον κακεινοι	αλλα δια της χαριτος του κυριου ιησου πιστευομεν σωθηναι καθ ον τροπον κακεινοι

Acts 15:14 (NET)	Acts 15:14 (KJV)
Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name.	Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ	συμεων εξηγησατο καθως πρωτον ο θεος επεσκεψατο λαβειν εξ εθνων λαον επι τω ονοματι αυτου	συμεων εξηγησατο καθως πρωτον ο θεος επεσκεψατο λαβειν εξ εθνων λαον επι τω ονοματι αυτου

Acts 15:16-18 (NET)	Acts 15:16-18 (KJV)
‘After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it,	After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ \|κατεσκαμμένα\| αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν	μετα ταυτα αναστρεψω και ανοικοδομησω την σκηνην δαβιδ την πεπτωκυιαν και τα κατεσκαμμενα αυτης ανοικοδομησω και ανορθωσω αυτην	μετα ταυτα αναστρεψω και ανοικοδομησω την σκηνην δαυιδ την πεπτωκυιαν και τα κατεσκαμμενα αυτης ανοικοδομησω και ανορθωσω αυτην

so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,’ says the Lord, who makes these things

That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα

known from long ago.

Known unto God are all his works from the beginning of the world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γνωστὰ ἀπ᾿ αἰῶνος	γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου	γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου

Acts 15:20, 21 (NET)	Acts 15:20, 21 (KJV)
but that we should write them a letter telling them to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood.	But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ \|τοῦ\| πνικτοῦ καὶ τοῦ αἵματος	αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος	αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος

For Moses has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.”

For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος	μωσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος	μωυσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος

Is Sin Less Than Sin? Part 2

Back to Paul’s Religious Mind

Back to What is Sexual Immorality?

Back to The Jerusalem Council

Back to Romans, Part 9

Back to Paul’s Religious Mind Revisited – Part 2

Back to Forgiven or Passed Over? Part 6

Back to Fear – Deuteronomy, Part 8

Back to Sexual Immorality Revisited, Part 2

Back to Sexual Immorality Revisited, Part 3

Back to Isaiah 53:10-12, Part 1

Back to Christ-Centered Preaching, Chapter 3

Back to Exploration, Part 1

¹ Galatians 6:1 (NET) Table

² 1 Corinthians 15:3 (NET)

³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ὑπὲρ here, where the Byzantine Majority Text had περι.

⁴ The NET parallel Greek text and NA²⁸ had the article τοῦ preceding age. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵ The NET parallel Greek text and NA²⁸ had καταδουλώσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταδουλωσωνται (KJV: might bring…into bondage).

⁶ The NET parallel Greek text and NA²⁸ had Κηφᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πετρος (KJV: Peter).

⁷ In other words, they were actors trying to have their own righteousness derived from the law.

⁸ The NET parallel Greek text and NA²⁸ had Κηφᾷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had πετρω (KJV: Peter).

⁹ The NET parallel Greek text and NA²⁸ had οὐχὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουκ.

¹⁰ The NET parallel Greek text and NA²⁸ had πῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had τι (KJV: why).

¹¹ The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹² The NET parallel Greek text and NA²⁸ had ἐν ὑμῖν preceding chose (untranslated in the NET; NIV: among you), where the Stephanus Textus Receptus and Byzantine Majority Text had εν ημιν (KJV: among us).

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ here. The Stephanus Textus Receptus did not.

¹⁵ The Stephanus Textus Receptus had χριστου (KJV: Christ) following Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had επι τω here, where the NET parallel Greek text and NA²⁸ had simply τῷ.

¹⁷ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all these things) here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had εστιν τω θεω παντα τα εργα αυτου (KJV: Known unto God are all his works from the beginning of the world) here. The NET parallel Greek text and NA²⁸ did not.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had απο here. The NET parallel Greek text and NA²⁸ did not.

²¹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

Paul’s Religious Mind

Posted on June 12, 2012 by admin

Jesus said, Do not judge (κρίνετε, a form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω). For by the standard (κρίματι, a form of κρίμα) you judge (κρίνετε,a form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the measure (μετρηθήσεται, another form of μετρέω) you receive.¹

In my opinion Paul’s religious mind wrote, For even though I am absent² physically, I am present in spirit. And I have already judged (κέκρικα, another form of κρίνω) the one who did this, just as though I were present.³ Paul was speaking about a man rumored to have (ἔχειν, a form of ἔχω) his father’s wife. (The NET translated the word ἔχειν cohabiting with,⁴ rendering πορνεία in this passage as adultery, incest or a violation of Leviticus 20:11⁵ rather than idolatrous worship [including its drunken sexual practices].)

My reasons for calling this Paul’s religious mind are as follows: 1) the fact that Paul gave evidence of knowing Jesus’ command (1 Corinthians 4:5 NET):

So then, do not judge (κρίνετε, a form of κρίνω) 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.

2) his own rhetorical justification sounds spurious (1 Corinthians 5:12, 13 NET) when contrasted to Jesus’ teaching.

For what do I⁶ have to do with judging (κρίνειν, another form of κρίνω) those outside? Are you not to judge (κρίνετε, a form of κρίνω) those inside? But God will judge (κρινεῖ, another form of κρίνω) those outside. Remove⁷ the evil person from among you.

Here is Jesus’ teaching on the subject (Luke 6:37, 38 NET [Table]):

Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω); do⁸ not condemn (καταδικάζετε, a form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive (ἀπολύετε, a form of ἀπολύω), and you will be forgiven (ἀπολυθήσεσθε, another form of ἀπολύω). Give, and it will be given to you: A good measure (μέτρον), pressed down, shaken⁹ together, running over,¹⁰ will be poured into your lap. For the¹¹ measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the¹² measure you receive (ἀντιμετρηθήσεται, a form of ἀντιμετρέω).

I find it hard to believe that Jesus intended this graciousness for outsiders only and not for those who believed. The presumed answer to Paul’s rhetorical question—Are you not to judge those inside?—is not sufficient to alter my belief.

3) Paul later forgave the sinner and urged the Corinthians to do likewise after they had shunned him (2 Corinthians 2:5-8 NET):

But if anyone has caused sadness, he has not saddened me alone, but¹³ to some extent (not to exaggerate) he has saddened all of you as well. This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive (χαρίσασθαι, a form of χαρίζομαι) and comfort (παρακαλέσαι, a form of παρακαλέω) him. This will keep him from being overwhelmed by excessive grief to the point of despair. Therefore I urge (παρακαλῶ, another form of παρακαλέω) you to reaffirm your love (ἀγάπην, a form of ἀγάπη) for him.

4) Paul altered his original justification for judging the man and commanding that he be shunned (2 Corinthians 2:9-11 and 7:11, 12 NET):

For this reason also I wrote you: to test (δοκιμὴν, a form of δοκιμή; literally, γνῶ τὴν δοκιμὴν, “know” or “learn by testing”) you to see if you are obedient (ὑπήκοοι, a form of ὑπήκοος) in everything. If you forgive (χαρίζεσθε, another form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what¹⁴ I have forgiven (κεχάρισμαι, another form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, another form of χαρίζομαι] anything) I did so for you in the presence of Christ, so that we may not be exploited by Satan (for we are not ignorant of his schemes)…
For see what this very thing, this sadness¹⁵ [caused by Paul’s original letter, cf. 2 Corinthians 7:8] as God intended, has produced (κατειργάσατο, a form of κατεργάζομαι) in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what¹⁶ punishment! In¹⁷ everything you have proved yourselves to be innocent in this matter. So then, even though I wrote to you, it was not on account of¹⁸ the one who did wrong (ἀδικήσαντος, a form of ἀδικέω), or on account of¹⁹ the one who was wronged (ἀδικηθέντος, another form of ἀδικέω), but²⁰ to reveal to you your eagerness on our behalf before God.

5) Paul later developed a more appropriate way for dealing with similar situations, something more in line with Jesus’ teaching (Galatians 6:1-5 NET Table):

Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness.²¹ Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill (ἀναπληρώσετε, a form of ἀναπληρόω) the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine (δοκιμαζέτω, a form of δοκιμάζω) his own work (ἔργον). Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.

Below is a comparison/contrast of 1 Corinthians 5:1-13 (NET) and Galatians 6:1-5 (NET):

1 Corinthians 5:1-13 (NET) Table

Galatians 6:1-5 (NET) Table

It is actually reported that sexual immorality (πορνεία) exists among you, the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife. And you are proud! Shouldn’t you have been deeply sorrowful instead and removed²² the one who did²³ this from among you? For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present. When you gather together in the name of our Lord Jesus,²⁴ and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.²⁵

1 Corinthians 5:1-5 (NET)

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.

Galatians 6:1a (NET)

Your boasting is not good. Don’t you know that a little yeast affects the whole batch of dough? Clean out²⁶ the old yeast so that you may be a new batch of dough – you are, in fact, without yeast. For Christ, our Passover lamb, has been sacrificed.²⁷ So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.

1 Corinthians 5:6-8 (NET)

Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself.

Galatians 6:1b-3 (NET)

I wrote you in my letter²⁸ not to associate with sexually immoral people (πόρνοις, a form of πόρνος). In²⁹ no way did I mean the immoral people (πόρνοις, a form of πόρνος) of this world, or the greedy and³⁰ swindlers and idolaters, since you would³¹ then have to go out of the world. But now³² I am writing to you not to associate with anyone who calls himself a Christian (ἀδελφός) who is sexually immoral (πόρνος), or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person. For what do I have to do with judging those outside? Are you not to judge those inside? But God will judge those outside. Remove the evil person from among you.

1 Corinthians 5:9-13 (NET)

Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.

Galatians 6:4, 5 (NET)

What happened to Paul between the writing of 1 Corinthians 5 and Galatians 6? The obvious answer is an affliction that happened to us³³ in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living.³⁴ But something else probably occurred as well, the crystallization of the understanding that became, and the actual writing of, Paul’s letter to the Romans.

Addendum: January 25, 2024
When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord (1 Corinthians 5:4, 5 NET). I was bothered most by hand this man over to Satan for the destruction of the flesh (παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός). Now, I wonder if Paul had in mind something like: God sends on them a deluding influence so that they will believe what is false (2 Thessalonians 2:11 NET).

When this happened to me, I thought of it as my own idea, even an inescapable conclusion, that God was not. If I had been cast out in some formal ceremony, handed over to Satan, I’m afraid I would have responded like Canaan to Noah’s curse rather than finding the end of myself and seeking some remedy for my sinfulness.

Addendum: February 21, 2019
Tables of 1 Corinthians 5:3; 5:12, 13; 2 Corinthians 2:5; 2:10; 7:11, 12; 1 Corinthians 5:2; 5:4, 5; 5:7 and 5:10, 11 comparing the NET and KJV follow.

1 Corinthians 5:3 (NET)	1 Corinthians 5:3 (KJV)
For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present.	For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον	εγω μεν γαρ ως απων τω σωματι παρων δε τω πνευματι ηδη κεκρικα ως παρων τον ουτως τουτο κατεργασαμενον	εγω μεν γαρ ως απων τω σωματι παρων δε τω πνευματι ηδη κεκρικα ως παρων τον ουτως τουτο κατεργασαμενον

1 Corinthians 5:12, 13 (NET)	1 Corinthians 5:12, 13 (KJV)
For what do I have to do with judging those outside? Are you not to judge those inside?	For what have I to do to judge them also that are without? do not ye judge them that are within?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε	τι γαρ μοι και τους εξω κρινειν ουχι τους εσω υμεις κρινετε	τι γαρ μοι και τους εξω κρινειν ουχι τους εσω υμεις κρινετε

But God will judge those outside. Remove the evil person from among you.

But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοὺς δὲ ἔξω ὁ θεὸς κρινεῖ. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	τους δε εξω ο θεος κρινει και εξαρειτε τον πονηρον εξ υμων αυτων	τους δε εξω ο θεος κρινει και εξαρειτε τον πονηρον εξ υμων αυτων

2 Corinthians 2:5 (NET)	2 Corinthians 2:5 (KJV)
But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well.	But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους (ἵνα μὴ ἐπιβαρῶ), πάντας ὑμᾶς	ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλ απο μερους ινα μη επιβαρω παντας υμας	ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλα απο μερους ινα μη επιβαρω παντας υμας

2 Corinthians 2:10 (NET)	2 Corinthians 2:10 (KJV)
If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ,	To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ᾧ δέ τι χαρίζεσθε, καγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι (εἴ τι κεχάρισμαι), δι᾿ ὑμᾶς ἐν προσώπῳ Χριστοῦ,	ω δε τι χαριζεσθε και εγω και γαρ εγω ει τι κεχαρισμαι ω κεχαρισμαι δι υμας εν προσωπω χριστου	ω δε τι χαριζεσθε και εγω και γαρ εγω ει τι κεχαρισμαι ω κεχαρισμαι δι υμας εν προσωπω χριστου

2 Corinthians 7:11, 12 (NET)	2 Corinthians 7:11, 12 (KJV)
For see what this very thing, this sadness as God intended, has produced in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what punishment! In everything you have proved yourselves to be innocent in this matter.	For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν. ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῷ πράγματι	ιδου γαρ αυτο τουτο το κατα θεον λυπηθηναι υμας ποσην κατειργασατο υμιν σπουδην αλλα απολογιαν αλλα αγανακτησιν αλλα φοβον αλλα επιποθησιν αλλα ζηλον αλλ εκδικησιν εν παντι συνεστησατε εαυτους αγνους ειναι εν τω πραγματι	ιδου γαρ αυτο τουτο το κατα θεον λυπηθηναι υμας ποσην κατειργασατο υμιν σπουδην αλλα απολογιαν αλλα αγανακτησιν αλλα φοβον αλλα επιποθησιν αλλα ζηλον αλλα εκδικησιν παντι συνεστησατε εαυτους αγνους ειναι εν τω πραγματι

So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf before God.

Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος ἀλλ᾿ ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ	αρα ει και εγραψα υμιν ουχ εινεκεν του αδικησαντος ουδε εινεκεν του αδικηθεντος αλλ εινεκεν του φανερωθηναι την σπουδην υμων την υπερ ημων προς υμας ενωπιον του θεου	αρα ει και εγραψα υμιν ουχ εινεκεν του αδικησαντος ουδε εινεκεν του αδικηθεντος αλλ εινεκεν του φανερωθηναι την σπουδην υμων την υπερ ημων προς υμας ενωπιον του θεου

1 Corinthians 5:2 (NET)	1 Corinthians 5:2 (KJV)
And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you?	And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας	και υμεις πεφυσιωμενοι εστε και ουχι μαλλον επενθησατε ινα εξαρθη εκ μεσου υμων ο το εργον τουτο ποιησας	και υμεις πεφυσιωμενοι εστε και ουχι μαλλον επενθησατε ινα εξαρθη εκ μεσου υμων ο το εργον τουτο ποιησας

1 Corinthians 5:4, 5 (NET)	1 Corinthians 5:4, 5 (KJV)
When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus,	In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ,	εν τω ονοματι του κυριου ημων ιησου χριστου συναχθεντων υμων και του εμου πνευματος συν τη δυναμει του κυριου ημων ιησου χριστου	εν τω ονοματι του κυριου ημων ιησου χριστου συναχθεντων υμων και του εμου πνευματος συν τη δυναμει του κυριου ημων ιησου χριστου

hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου	παραδουναι τον τοιουτον τω σατανα εις ολεθρον της σαρκος ινα το πνευμα σωθη εν τη ημερα του κυριου ιησου	παραδουναι τον τοιουτον τω σατανα εις ολεθρον της σαρκος ινα το πνευμα σωθη εν τη ημερα του κυριου ιησου

1 Corinthians 5:7 (NET)	1 Corinthians 5:7 (KJV)
Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast. For Christ, our Passover lamb, has been sacrificed.	Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι· καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός	εκκαθαρατε ουν την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος	εκκαθαρατε την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος

1 Corinthians 5:10, 11 (NET)	1 Corinthians 5:10, 11 (KJV)
In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.	Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν	και ου παντως τοις πορνοις του κοσμου τουτου η τοις πλεονεκταις η αρπαξιν η ειδωλολατραις επει οφειλετε αρα εκ του κοσμου εξελθειν	και ου παντως τοις πορνοις του κοσμου τουτου η τοις πλεονεκταις η αρπαξιν η ειδωλολατραις επει οφειλετε αρα εκ του κοσμου εξελθειν

But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person.

But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν	νυνι δε εγραψα υμιν μη συναναμιγνυσθαι εαν τις αδελφος ονομαζομενος η πορνος η πλεονεκτης η ειδωλολατρης η λοιδορος η μεθυσος η αρπαξ τω τοιουτω μηδε συνεσθιειν	νυν δε εγραψα υμιν μη συναναμιγνυσθαι εαν τις αδελφος ονομαζομενος η πορνος η πλεονεκτης η ειδωλολατρης η λοιδορος η μεθυσος η αρπαξ τω τοιουτω μηδε συνεσθιειν

Peter and Cornelius

Paul’s Religious Mind Revisited – Part 1

Back to Romans, Part 3

Back to Romans, Part 7

Back to You Must Be Gentle, Part 1

Back to Son of God – John, Part 2

Back to Romans, Part 42

Back to Fear – Exodus, Part 5

Back to Romans, Part 48

Back to Paul’s Religious Mind Revisited – Part 2

Back to Sexual Immorality Revisited, Part 2

Back to Paul’s Religious Mind Revisited, Part 6

Back to Paul’s Religious Mind Revisited, Part 7

Back to Sirach: Pro and Con

Back to Atonement, Part 11

Back to Adultery in the Law, Part 3

Back to Atonement. Part 5

Back to Paul’s Religious Mind Revisited, Part 4

Back to Fear – Exodus, Part 4

Back to Paul’s Religious Mind Revisited, Part 3

Back to Forgiven or Passed Over? Part 3

Back to Is Sin Less Than Sin? Part 3

Back to Is Sin Less Than Sin? Part 1

Back to Is Sin Less Than Sin? Part 2

Back to Is Sin Less Than Sin? Part 4

Back to Nothing True, Part 2

Back to The Day of the Lord, Part 2

¹ Matthew 7:1, 2 (NET) Table

² The Stephanus Textus Receptus and Byzantine Majority Text had ως preceding absent (KJV: as). The NET parallel Greek text and NA²⁸ did not.

³ 1 Corinthians 5:3 (NET)

⁴ 1 Corinthians 5:1 (NET)

⁵ If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves. (Leviticus 20:11 NET) Also: Deuteronomy 22:30 (NET)

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had και following I (KJV: also). The NET parallel Greek text and NA²⁸ did not.

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had και beginning this clause (KJV: Therefore). The NET parallel Greek text and NA²⁸ did not.

⁸ The NET parallel Greek text and NA²⁸ had καὶ preceding do. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had καὶ preceding shaken together and running over (KJV: and). The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ὑπερεκχυννόμενον here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπερεκχυνομενον.

¹¹ The NET parallel Greek text and NA²⁸ had ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τω and αυτω (KJV: the same).

¹² The Stephanus Textus Receptus and Byzantine Majority Text had ω (KJV: that) here. The NET parallel Greek text and NA²⁸ did not.

¹³ The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA²⁸ had ἀλλ’.

¹⁴ The NET parallel Greek text and NA²⁸ had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω (KJV: to whom).

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had υμας following the passive verb translated sadness in the NET (KJV: ye sorrowed). The NET parallel Greek text and NA²⁸ did not.

¹⁶ The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA²⁸ had ἀλλ’ (KJV: yea, what).

¹⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἐν here. The Byzantine Majority Text did not.

¹⁸ The NET parallel Greek text and NA²⁸ had ἕνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: for his cause).

¹⁹ The NET parallel Greek text and NA²⁸ had ἕνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: for his cause).

²⁰ The NET parallel Greek text and NA²⁸ had ἕνεκεν following but (NET: possibly, on our behalf), where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: apparently not translated).

²¹ In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

²² The NET parallel Greek text and NA²⁸ had the passive verb ἀρθῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the passive verb εξαρθη (KJV: might be taken away).

²³ The NET parallel Greek text and NA²⁸ had πράξας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησας (KJV: hath done).

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ) following Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) following Lord. The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus had ουν (KJV: therefore) following Clean out. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had υπερ ημων (KJV: for us) following sacrificed. The NET parallel Greek text and NA²⁸ did not.

²⁸ 1 Corinthians is at least Paul’s second letter to the church at Corinth. The previous letter was apparently not preserved.

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: Yet) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

³⁰ The NET parallel Greek text and NA²⁸ had και here, where the Stephanus Textus Receptus and Byzantine Majority Text had η.

³¹ The NET parallel Greek text and NA²⁸ had ὠφείλετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had οφειλετε (KJV: must).

³² The Stephanus Textus Receptus had νυνι here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had νῦν.

³³ The Stephanus Textus Receptus and Byzantine Majority Text had ημιν here. The NET parallel Greek text and NA²⁸ did not.

³⁴ 2 Corinthians 1:8 (NET) Table

Introduction

Posted on June 10, 2012 by admin

Do not judge (κρίνετε, a form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω),¹ Jesus said in the Sermon on the Mount. Coupled with the next statement—For by the standard (κρίματι, a form of κρίμα) you judge (κρίνετε, a form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the measure (μετρηθήσεται, another form of μετρέω) you receive²—I thought of this as an example of Jesus’ pragmatism when dealing with others. The footnote in the NET indicates that it is God (rather than others) who will do the judging and measuring according to my judgments and measurements of others.

Here in this context of the Gospel and the mind of Christ, it seems more like an ultimate challenge to my religious mind, any religious mind. For what is religion without judgment? How can I tell who is on the bus if I don’t judge them? In the book of Acts a young man named Saul is introduced as one who though he did not participate directly agreed completely with the stoning of Stephen, a follower of Jesus.

Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.³ Saul had not set out to be evil and a persecutor of the innocent. He thought he was serving God, arresting the guilty, judging and condemning them, according to his conscience and his understanding of his religion. Saul, still breathing out threats to murder the Lord’s disciples, went to the high priest and requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he could bring them as prisoners to Jerusalem.⁴ But as it happened, Saul was arrested instead (Acts 9:3-17 NET).

As he was going along, approaching Damascus, suddenly⁵ a light from⁶ heaven flashed around him. He fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting me?” So he said, “Who are you, Lord?” He replied,⁷ “I am Jesus whom you are persecuting!⁸ But⁹ stand up and enter the city and you will be told what you must do.” (Now the men who were traveling with him stood there speechless,¹⁰ because they heard the voice but saw no one.) So Saul¹¹ got up from the ground, but although his eyes were open, he could see nothing.¹² Leading him by the hand, his companions brought him into Damascus. For three days he could not see, and he neither ate nor drank anything.

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias,” and he replied, “Here I am, Lord.” Then the Lord told him, “Get up and go to the street called ‘Straight,’ and at Judas’ house look for a man from Tarsus named Saul. For he is praying, and he has seen in a vision¹³ a man named Ananias come in and place his hands¹⁴ on him so that he may see again.” But Ananias¹⁵ replied, “Lord, I have heard¹⁶ from many people about this man, how much harm he has done to your saints in Jerusalem, and here he has authority from the chief priests to imprison all who call on your name!” But the Lord said to him, “Go, because this man is my chosen instrument to carry my name before Gentiles and¹⁷ kings and the people of Israel. For I will show him how much he must suffer for the sake of my name.” So Ananias departed and entered the house, placed his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, has sent me so that you may see again and be filled with the Holy Spirit.”

Eventually Saul became known as Paul the Apostle. His journey from the violent judgment of his religious mind to perhaps the chief explicator of the Gospel and the mind of Christ in the New Testament is where I will turn my attention next.

Addendum: February 8, 2019
Tables comparing Matthew 7:2; Acts 9:3; 9:5-8; 9:12, 13 and 9:15 in the NET and KJV follow.

Matthew 7:2 (NET)	Matthew 7:2 (KJV)
For by the standard you judge you will be judged, and the measure you use will be the measure you receive.	For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν	εν ω γαρ κριματι κρινετε κριθησεσθε και εν ω μετρω μετρειτε αντιμετρηθησεται υμιν	εν ω γαρ κριματι κρινετε κριθησεσθε και εν ω μετρω μετρειτε μετρηθησεται υμιν

Acts 9:3 (NET)	Acts 9:3 (KJV)
As he was going along, approaching Damascus, suddenly a light from heaven flashed around him.	And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξαίφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ	εν δε τω πορευεσθαι εγενετο αυτον εγγιζειν τη δαμασκω και εξαιφνης περιηστραψεν αυτον φως απο του ουρανου	εν δε τω πορευεσθαι εγενετο αυτον εγγιζειν τη δαμασκω και εξαιφνης περιηστραψεν αυτον φως απο του ουρανου

Acts 9:5-8 (NET)	Acts 9:5-8 (KJV)
So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!	And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ· ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις	ειπεν δε τις ει κυριε ο δε κυριος ειπεν εγω ειμι ιησους ον συ διωκεις σκληρον σοι προς κεντρα λακτιζειν	ειπεν δε τις ει κυριε ο δε κυριος ειπεν εγω ειμι ιησους ον συ διωκεις

But stand up and enter the city and you will be told what you must do.”

And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν καὶ λαληθήσεται σοι ὅ τί σε δεῖ ποιεῖν	τρεμων τε και θαμβων ειπεν κυριε τι με θελεις ποιησαι και ο κυριος προς αυτον αναστηθι και εισελθε εις την πολιν και λαληθησεται σοι τι σε δει ποιειν	αλλα αναστηθι και εισελθε εις την πολιν και λαληθησεται σοι τι σε δει ποιειν

(Now the men who were traveling with him stood there speechless, because they heard the voice but saw no one.)

And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ εἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες	οι δε ανδρες οι συνοδευοντες αυτω ειστηκεισαν εννεοι ακουοντες μεν της φωνης μηδενα δε θεωρουντες	οι δε ανδρες οι συνοδευοντες αυτω ειστηκεισαν ενεοι ακουοντες μεν της φωνης μηδενα δε θεωρουντες

So Saul got up from the ground, but although his eyes were open, he could see nothing. Leading him by the hand, his companions brought him into Damascus.

And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν	ηγερθη δε ο σαυλος απο της γης ανεωγμενων δε των οφθαλμων αυτου ουδενα εβλεπεν χειραγωγουντες δε αυτον εισηγαγον εις δαμασκον	ηγερθη δε ο σαυλος απο της γης ανεωγμενων τε των οφθαλμων αυτου ουδενα εβλεπεν χειραγωγουντες δε αυτον εισηγαγον εις δαμασκον

Acts 9:12, 13 (NET)	Acts 9:12, 13 (KJV)
and he has seen in a vision a man named Ananias come in and place his hands on him so that he may see again.”	And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶδεν ἄνδρα Ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπιθέντα αὐτῷ [τὰς] χεῖρας ὅπως ἀναβλέψῃ	και ειδεν εν οραματι ανδρα ονοματι ανανιαν εισελθοντα και επιθεντα αυτω χειρα οπως αναβλεψη	και ειδεν εν οραματι ανδρα ονοματι ανανιαν εισελθοντα και επιθεντα αυτω χειρα οπως αναβλεψη

But Ananias replied, “Lord, I have heard from many people about this man, how much harm he has done to your saints in Jerusalem,

Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη δὲ Ἁνανίας· κύριε, ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν Ἰερουσαλήμ	απεκριθη δε ο ανανιας κυριε ακηκοα απο πολλων περι του ανδρος τουτου οσα κακα εποιησεν τοις αγιοις σου εν ιερουσαλημ	απεκριθη δε ανανιας κυριε ακηκοα απο πολλων περι του ανδρος τουτου οσα κακα εποιησεν τοις αγιοις σου εν ιερουσαλημ

Acts 9:15 (NET)	Acts 9:15 (KJV)
But the Lord said to him, “Go, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel.	But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος· πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομα μου ἐνώπιον ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ	ειπεν δε προς αυτον ο κυριος πορευου οτι σκευος εκλογης μοι εστιν ουτος του βαστασαι το ονομα μου ενωπιον εθνων και βασιλεων υιων τε ισραηλ	ειπεν δε προς αυτον ο κυριος πορευου οτι σκευος εκλογης μοι εστιν ουτος του βαστασαι το ονομα μου ενωπιον εθνων και βασιλεων υιων τε ισραηλ

Paul’s Religious Mind

Back to Saul and Barnabas, Part 1

Back to Antichrist, Part 2

Back to Apostles and Prophets, Part 1

Back to Son of God – John, Part 2

Back to Romans, Part 66

Back to Atonement, Part 1

Back to Hypocrisy

Back to Romans, Part 39

Back to The Will of God – Jesus, Part 1

Back to Keep Yourselves From Idols, Part 3

Back to Christ-Centered Preaching, Chapter 4, Part 3

¹ Matthew 7:1 (NET)

² Matthew 7:2 (NET) The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μετρηθήσεται here, where the Stephanus Textus Receptus had αντιμετρηθησεται (KJV: it shall be measured…again).

³ Acts 8:3 (NET)

⁴ Acts 9:1, 2 (NET)

⁵ The NET parallel Greek text and NA²⁸ had τε following suddenly. The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) preceding suddenly.

⁶ The NET parallel Greek text and NA²⁸ had ἐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο.

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had κυριος ειπεν (KJV: the Lord said) here. The NET parallel Greek text and NA²⁸ did not.

⁸ The Stephanus Textus Receptus had σκληρον σοι προς κεντρα λακτιζειν (KJV: it is hard for thee to kick against the pricks) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁹ The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where NA²⁸ had ἀλλ’ and the Stephanus Textus Receptus had τρεμων τε και θαμβων ειπεν κυριε τι με θελεις ποιησαι και ο κυριος προς αυτον (KJV: And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him).

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνεοί here, where the Stephanus Textus Receptus had εννεοι.

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Saul. The NET parallel Greek text and NA²⁸ did not.

¹² The NET parallel Greek text and NA²⁸ had οὐδὲν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδενα (KJV: no man).

¹³ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἐν ὁράματι (KJV: in a vision) here. The NET parallel Greek text did not.

¹⁴ The NET parallel Greek text and NA²⁸ had χεῖρας here preceded by the article τὰς, where the Stephanus Textus Receptus and Byzantine Majority Text had simply χειρα (KJV: hand).

¹⁵ The Stephanus Textus Receptus had the article ο preceding Ananias. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁶ The NET parallel Greek text and NA²⁸ had ἤκουσα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακηκοα.

¹⁷ The NET parallel Greek text and NA²⁸ had the particle τε preceding and. The Stephanus Textus Receptus and Byzantine Majority Text did not.

Introduction

Posted on April 15, 2012 by admin

This is my attempt to use the sharpness and precision of Scripture to distinguish the Gospel from what I call the religious mind. Admittedly, the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET),¹ but it is and has been particularly troubling to me. To begin let me clarify what I mean by Gospel. The standard text is 1 Corinthians 15:1-8 (NET):

Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain. For I passed on to you as of first importance what I also received – that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day² according to the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred of the brothers and sisters at one time, most³ of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also.

These historical facts are only part of the Gospel as I am using the term. To this, at a minimum, I would add Romans 6:3-6 (NET):

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we 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 we too may live a new life. For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.

Here is where the Gospel begins to affect my life. Here is where I share in the Gospel. But just as the carnal mind or outlook of the flesh argues against the historicity of Christ’s atonement and resurrection, my religious mind debates my liberation from sin. It fills me with fear and outright unbelief when I encounter statements like 1 John 5:18 (NET):

We know that everyone fathered by God does not sin, but God protects the one⁴ he has fathered, and the evil one cannot touch him.

But if I remain calm and think for a moment, this fear and unbelief make perfect sense. My religious mind, as a subspecies of the carnal mind or the outlook of the flesh, feels its own weakness and fears its own demise when confronted with this Gospel (Romans 8:7 NET),

…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.

Addendum: September 22, 2018

Tables comparing 1 Corinthians 15:4; 15:6 and 1 John 5:18 in the NET and KJV follow

1 Corinthians 15:4 (NET)	1 Corinthians 15:4 (KJV)
and that he was buried, and that he was raised on the third day according to the scriptures,	And that he was buried, and that he rose again the third day according to the scriptures:

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὅτι ἐτάφη καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφὰς	και οτι εταφη και οτι εγηγερται τη τριτη ημερα κατα τας γραφας	και οτι εταφη και οτι εγηγερται τη τριτη ημερα κατα τας γραφας

1 Corinthians 15:6 (NET)	1 Corinthians 15:6 (KJV)
Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep.	After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν	επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειους μενουσιν εως αρτι τινες δε και εκοιμηθησαν	επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειους μενουσιν εως αρτι τινες δε και εκοιμηθησαν

1 John 5:18 (NET)	1 John 5:18 (KJV)
We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him.	We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλ᾿ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ	οιδαμεν οτι πας ο γεγεννημενος εκ του θεου ουχ αμαρτανει αλλ ο γεννηθεις εκ του θεου τηρει εαυτον και ο πονηρος ουχ απτεται αυτου	οιδαμεν οτι πας ο γεγεννημενος εκ του θεου ουχ αμαρτανει αλλ ο γεννηθεις εκ του θεου τηρει εαυτον και ο πονηρος ουχ απτεται αυτου

Section One

Back to You Must Be Gentle, Part 3

Back to Condemnation or Judgment? – Part 5

Back to My Reasons and My Reason, Part 3

Back to Condemnation or Judgment? – Part 12

Back to Romans, Part 73

Back to Condemnation or Judgment? – Part 15

Back to Who Am I? Part 5

Back to Forgiven or Passed Over? Part 5

Back to Everyone Fathered by God Does Not Sin

Back to Saving Demons, Part 1

Back to Fear – Deuteronomy, Part 6

Back to Son of God – 1 John, Part 3

Back to The Life

Back to Father, Son and Holy Spirit, Part 1

Back to Fear – Deuteronomy, Part 13

Back to Who Am I? Part 2

Back to A Shadow of the Good Things, Part 2

Back to A Shadow of the Good Things, Part 5

Back to Psalm 22, Part 6

Back to Psalm 22, Part 13

Back to Christianity, Part 3

Back to The Day of the Lord, Part 6

Back to Christianity, Part 12

Back to Nothing True, Part 5

Back to Nothing True, Part 6

Back to A Shadow of the Good Things, Part 10

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

¹ Romans 8:7

² The NET parallel Greek text and NA²⁸ had the article τῇ preceding day and third (τῇ ἡμέρᾳ τῇ τρίτῃ). The Stephanus Textus Receptus and Byzantine Majority Text had it only before third (τη τριτη ημερα).

³ The NET parallel Greek text and NA²⁸ had πλείονες here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλειους.

⁴ The NET parallel Greek text had αὐτόν here. NA²⁸, the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον (KJV: but he that is begotten of God keepeth himself). See NET note 49.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Category Archives: Section Two

Peter and Cornelius

What is Sexual Immorality?

Is Sin Less Than Sin? Part 1

Paul’s Religious Mind

Introduction

Introduction