Romans, Part 42

Posted on April 17, 2013 by admin

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω)^[1] of this mystery (μυστήριον),^[2] brothers and sisters, Paul continued, so that you may not be conceited (φρόνιμοι, a form of φρόνιμος^[3]; [παρ᾿] ἑαυτοῖς φρόνιμοι)… The Greek word ἀγνοεῖν, translated ignorant above, was translated unaware in Paul’s revelation of that affliction which was so integral a part of, if not the impetus for, the understanding that became his letter to the Romans: For we do not want you to be unaware (ἀγνοεῖν, a form of ἀγνοέω), brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. Indeed we felt as if the sentence of death had been passed against us, so that we would not trust (πεποιθότες, a form of πείθω)^[4] in ourselves but in God who raises the dead.^[5]

The word πεποιθότες, translated trust above, leads back to Paul’s point in Romans (as articulated in his letter to Philippi): Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely (πεποιθότες, a form of πείθω) on human credentials (σαρκὶ, a form of σάρξ)…^[6] To translate σαρκὶ as human credentials obscures more than it illuminates.

The note in the NET admits that the Greek reads, “have no confidence in the flesh” as it is translated in the NKJV. Still, it seems to me that the most natural reading of καὶ οὐκ ἐν σαρκὶ πεποιθότες would be “and not by flesh persuaded” or “and not by persuasion of flesh.” Paul was not concerned with human credentials, nor even an idolatry of self-worship, a confidence in the flesh, so much as the delusion of human flesh that righteousness comes by human efforts to keep God’s laws.

If someone thinks he has good reasons to put confidence (πεποιθέναι, another form of πείθω) in human credentials (σαρκὶ, a form of σάρξ), Paul continued, I have more: I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. But these assets I have come to regard as liabilities because of Christ. More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.^[7]

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω) of this mystery (μυστήριον), brothers and sisters, Paul wrote in Romans. Paul’s mystery (μυστήριον) was Jesus’ secret when He told his disciples, The secret (μυστήριον) of the kingdom of God has been given to you. But to those outside, everything is in parables, so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven.”^[8]

Israel failed to obtain what it was diligently seeking, Paul had written earlier, but the elect obtained it. The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”^[9]

And Jesus was actively involved in fulfilling His Father’s will.

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ. For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will – to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he lavished on us in all wisdom and insight. He did this when he revealed to us the secret (μυστήριον) of his will, according to his good pleasure that he set forth in Christ, toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth. In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will so that we, who were the first to set our hope on Christ, would be to the praise of his glory. And when you heard the word of truth (the gospel of your salvation) – when you believed in Christ – you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.^[10]

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω)^[11] of this mystery (μυστήριον),^[12] brothers and sisters, Paul wrote, so that you may not be conceited (φρόνιμοι, a form of φρόνιμος; [παρ᾿] ἑαυτοῖς φρόνιμοι). The idiom παρ᾿ ἑαυτοῖς φρόνιμοι translated conceited is literally from or by themselves wise. It is similar to ἵνα μὴ πεποιθότες ὦμεν ἐφ᾿ ἑαυτοῖς (literally so that not be persuaded to be or to exist upon ourselves) from: Indeed we felt as if the sentence of death had been passed against us, so that we would not trust (πεποιθότες, a form of πείθω) in ourselves but in God who raises the dead.^[13] Later in Romans Paul wrote, Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited (φρόνιμοι παρ᾿ ἑαυτοῖς). Do not repay anyone evil for evil; consider what is good before all people.^[14]

Paul had tended to use φρόνιμοι (a form of φρόνιμος; wise) in this form in a sarcastic or even mocking manner: We are fools for Christ, but you are wise (φρόνιμοι) in Christ! We are weak, but you are strong! You are distinguished, we are dishonored!^[15] And, For since you are so wise (φρόνιμοι), you put up with fools gladly.^[16] Paul didn’t want us to be wise from or by ourselves any more than he wanted us to be persuaded to be or to exist upon ourselves. And so what was this mystery or secret Paul didn’t want us to be ignorant or unaware of?

A partial hardening has happened to Israel until the full (πλήρωμα)^[17] number of the Gentiles has come in (εἰσέλθῃ, a form of εἰσέρχομαι). And so all Israel will be saved…^[18] Did Paul mean all Israel as in all who are descended from Israel? Or did he rename all descended from Israel who believe and all Gentiles who believe all Israel?

For not all those who are descended from Israel are truly Israel, Paul wrote earlier, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[19] This seemed like a strong argument that all Israel cannot mean “all who are descended from Israel,” until I put the verse back in context. This means, Paul continued, it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.^[20]

So what promise did Paul have in mind when he wrote, And so all Israel will be saved (Romans 11:26, 27 NET)?

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.”

The Deliverer will remove ungodliness (ἀσεβείας, a form of ἀσέβεια)^[21] from Jacob. This ungodliness brought God’s wrath in the first place: For the wrath of God is revealed from heaven against all ungodliness (ἀσέβειαν, another form of ἀσέβεια) and unrighteousness of people who suppress the truth by their unrighteousness…^[22] Today the quotation from Isaiah reads, A protector comes to Zion, to those in Jacob who repent of their rebellious deeds,^[23] when translated from a contemporary understanding of Hebrew. But the rabbis who translated the Septuagint into Greek about two centuries before the Lord Jesus was rejected as Messiah translated it this way:

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

…he will remove ungodliness from Jacob.

Romans 11:26b (NET)

ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ

Isaiah 59:20b

ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ

Romans 11:26b

The phrase when I take away their sins is not part of the quotation from Isaiah 59:20, 21. I think Paul interjected it to cue us as to which covenant he had in mind, namely, the new covenant (Jeremiah 31:33-35 NET).

“But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord. “I will put my law within them and write it on their hearts and minds. I will be their God and they will be my people. People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done” [Table]. The Lord has made a promise to Israel. He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night. He promises it as the one who stirs up the sea so that its waves roll. He promises it as the one who is known as the Lord who rules over all.

I will not reject all the descendants of Israel because of all that they have done,^[24] the Lord promised. In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers,^[25] Paul concluded. And I think he meant all the descendants of Israel.

Addendum (7/7/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.” So, I’ll re-examine the quotations above with the KJV.

Paul

KJV

NET Bible (Greek parallel text)

…and shall turn away ungodliness from Jacob:

Romans 11:26b (KJV)

…and unto them that turn from transgression in Jacob…

Isaiah 59:20b

ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ

Romans 11:26b

Cleary, Paul’s quotation is not as it is written in Isaiah 59:20 if the “King James Version is the infallible Word of God.”

Romans, Part 43

Back to Fear – Exodus, Part 8

Back to Torture, Part 2

Back to Romans, Part 58

^[3] Romans 11:25a (NET)

^[5] 2 Corinthians 1:8, 9 (NET)

^[6] Philippians 3:3 (NET) Table

^[7] Philippians 3:4-8 (NET)

^[8] Mark 4:11, 12 (NET)

^[9] Romans 11:7, 8 (NET)

^[10] Epehsians 1:3-14 (NET)

^[13] 2 Corinthians 1:8, 9 (NET)

^[14] Romans 12:16, 17 (NET)

^[15] 1 Corinthians 4:10 (NET)

^[16] 2 Corinthians 11:19 (NET)

^[18] Romans 11:25b, 26a (NET)

^[19] Romans 9:6b, 7 (NET)

^[20] Romans 9:8 (NET)

^[22] Romans 1:18 (NET)

^[23] Isaiah 59:20 (NET)

^[24] Jeremiah 31:37 (NET)

^[25] Romans 11:28 (NET)

Romans, Part 41

Posted on February 28, 2013 by admin

Now I am speaking to you Gentiles, Paul continued. Seeing that I am an apostle to the Gentiles, I magnify my ministry, if somehow I could provoke my people to jealousy (παραζηλώσω, a form of παραζηλόω)^[1] and save some of them.^[2] Here Paul referred back to the Lord’s prophesy through Moses, I will make you jealous (παραζηλώσω, a form of παραζηλόω) by those who are not a nation; with a senseless nation I will provoke you to anger.^[3]

The complete verse reads, They have made me jealous (Septuagint: παρεζήλωσάν, another form of παραζηλόω) with false gods, enraging me with their worthless gods; so I will make them jealous (Septuagint: παραζηλώσω, a form of παραζηλόω) with a people they do not recognize, with a nation slow to learn I will enrage them.^[4] And so I have the karmic reason: Israel made God jealous with false gods, so He made them jealous with senseless, slow to learn or foolish people. But Paul alluded to a grace reason as well: I ask then, [Israel] did not stumble into an irrevocable fall, did they? Absolutely not! But by their transgression [e.g., making God jealous with false gods] salvation has come to the Gentiles, to make Israel jealous (παραζηλῶσαι, another form of παραζηλόω).^[5] And so Paul hoped to provoke [his] people to jealousy (παραζηλώσω, a form of παραζηλόω) and save some of them.

For if their rejection is the reconciliation of the world, Paul continued, what will their acceptance be but life from the dead?^[6] Then he said something odd: If the first portion of the dough offered is holy, then the whole batch is holy…^[7] The phrase the first portion of the dough offered is one word in Greek, ἀπαρχὴ,^[8] firstfruits. At first I thought Paul was referencing the firstfruits offering from the law.

You must offer up a cake of the first (rêʼshı̂yth)^[9] of your finely ground flour as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up. You must give to the Lord some of the first (rêʼshı̂yth) of your finely ground flour as a raised offering in your future generations.^[10] But the firstfruits belonged to the priests and their immediate families: All the best of the olive oil and all the best of the wine and of the wheat, the first fruits (rêʼshı̂yth) of these things that they give to the Lord, I have given to you. And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.^[11]

So if the whole batch became holy because of the offering of the firstfruits, the people would have starved, because the whole batch would have belonged to the priests and their immediate families. Paul used the word ἀπαρχὴ in another context in 1 Corinthians. But now Christ has been raised from the dead, the firstfruits (ἀπαρχὴ)^[12] of those who have fallen asleep. For since death came through a man, the resurrection of the dead also came through a man. For just as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ, the firstfruits (ἀπαρχὴ); then when Christ comes, those who belong to him.^[13]

So I think Christ was the fristfruits (ἀπαρχὴ) Paul wrote about, and making the whole batch… holy was not something true of, or done by, the law. It is accomplished through Christ. Later in Romans Paul wrote that the people of Israel are dearly loved for the sake of the fathers.^[14] I don’t think he meant that Abraham, Isaac and Jacob were of such special merit that their merit would be extended to their descendants. I think he referenced the promises the Lord Jesus made to them, about their descendents, as Yahweh. As Paul wrote earlier, Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.”^[15]

And Paul continued, if the root is holy, so too are the branches.^[16] Here again the Lord Jesus is the root: At that time a root from Jesse will stand like a signal flag for the nations. Nations will look to him for guidance, and his residence will be majestic. At that time the sovereign master will again lift his hand to reclaim the remnant of his people…^[17] The Lord Jesus is holy and all who spring forth from him are holy, too.

Then Paul began to describe the attitude Gentile believers should have toward the people of Israel. Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root, do not boast over the branches.^[18] “I am part of a senseless nation grafted in to make Israel jealous!” is not much to brag about anyway. But if you boast, Paul continued, remember that you do not support the root, but the root supports you. Then you will say, “The branches were broken off so that I could be grafted in.”^[19] Here is a good place to review why the branches were broken off (Jeremiah 11:15-17 NET).

The Lord says to the people of Judah, “What right do you have to be in my temple, my beloved people? Many of you have done wicked things. Can your acts of treachery be so easily canceled by sacred offerings that you take joy in doing evil even while you make them? I, the Lord, once called you a thriving olive tree, one that produced beautiful fruit. But I will set you on fire, fire that will blaze with a mighty roar. Then all your branches will be good for nothing. For though I, the Lord who rules over all, planted you in the land, I now decree that disaster will come on you because the nations of Israel and Judah have done evil and have made me angry by offering sacrifices to the god Baal.”

Granted! Paul continued. They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear (φοβοῦ, a form of φοβέω)!^[20] This word φοβοῦ in this form occurs most often in the New Testament as the divine greeting to the fearful flesh of Adam: Do not be afraid (φοβοῦ)!^[21] Do not be afraid (φοβοῦ), Zechariah…^[22] Do not be afraid (φοβοῦ), Mary…^[23] Then Jesus said to Simon, “Do not be afraid (φοβοῦ)…”^[24] Do not be afraid (φοβοῦ), little flock…^[25] Do not be afraid (φοβοῦ), people of Zion…^[26] The Lord said to Paul by a vision in the night, “Do not be afraid (φοβοῦ)…”^[27] Do not be afraid (φοβοῦ), Paul!^[28] Do not be afraid (φοβοῦ) of the things you are about to suffer.^[29] But Paul used it twice in Romans to say, But if you do wrong, be in fear (φοβοῦ)…^[30] For if God did not spare the natural branches, perhaps he will not spare you.^[31]

I must be an adulteress ^[32] at heart. I can’t count how many times I came to this place in Paul’s letter to the Romans, ignored everything I had heard thus far, and ran back to the law. It was like an all-consuming lust that blinded me and made me deaf to everything Paul had said about the law: For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.^[33]

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.^[34]

For we consider that a person is declared righteous by faith apart from the works of the law.^[35] Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.^[36] For the law brings wrath…^[37] Now the law came in so that the transgression may increase…^[38] For sin will have no mastery over you, because you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? Absolutely not!^[39]

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.^[40]

Despite all this when Paul said, Do not be arrogant, but fear (φοβοῦ), I fled in terror from Jesus my Savior back to the law. A Baal worshiper may have thought that he was worshipping the true God. I’m sure I did at the time. A Baal worshiper may have thought that he had found a better god. But I was worshiping myself and my own ability to keep the law, even after years of practical experience and empirical proofs that I could not keep it. Do not be afraid (φοβοῦ); just believe.^[41] Do not be afraid (φοβοῦ); just believe…^[42]

Notice therefore the kindness and harshness of God, Paul continued, harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?^[43]

Romans, Part 42

^[2] Romans 11:13, 14 (NET)

^[3] Romans 10:19 (NET) Table

^[4] Deuteronomy 32:21 (NET) Table

^[5] Romans 11:11 (NET)

^[6] Romans 11:15 (NET)

^[7] Romans 11:16a (NET)

^[10] Numbers 15:20, 21 (NET)

^[11] Numbers 18:12, 13 (NET)

^[13] 1 Corinthians 15:20-23 (NET)

^[14] Romans 11:28b (NET)

^[15] Romans 3:4 (NET)

^[16] Romans 11:16b (NET)

^[17] Isaiah 11:10, 11a (NET)

^[18] Romans 11:17, 18a (NET)

^[19] Romans 11:18b, 19 (NET)

^[20] Romans 11:20 (NET)

^[21] Revelation 1:17 (NET)

^[22] Luke 1:13 (NET)

^[23] Luke 1:30 (NET)

^[24] Luke 5:10 (NET)

^[25] Luke 12:32 (NET)

^[26] John 12:15 (NET)

^[27] Acts 18:9 (NET)

^[28] Acts 27:24 (NET)

^[29] Revelation 2:10 (NET)

^[30] Romans 13:4 (NET)

^[31] Romans 11:21 (NET)

^[32] Is Sin Less Than Sin? Part 4

^[33] Romans 2:13 (NET)

^[34] Romans 3:19-22a (NET)

^[35] Romans 3:28 (NET) Table

^[36] Romans 3:31 (NET)

^[37] Romans 4:15a (NET)

^[38] Romans 5:20a (NET)

^[39] Romans 6:14, 15 (NET)

^[40] Romans 7:1-6 (NET)

^[41] Mark 5:36 (NET)

^[42] Luke 8:50 (NET)

^[43] Romans 11:22-24 (NET)

Romans, Part 40

Posted on February 23, 2013 by admin

So I ask, Paul continued, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. God has not rejected his people whom he foreknew (προέγνω, a form of προγινώσκω)!^[1] The word προέγνω leads me directly back to Romans 8:28-30 (NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Do you not know (οἴδατε, a form of εἴδω; literally see) what the scripture says about Elijah, Paul continued, how he pleads (ἐντυγχάνει, a form of ἐντυγχάνω) with God against Israel? “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!”^[4] To plead against is certainly a valid translation. But to fully appreciate Paul’s sarcasm I think I must revisit the other two times he used ἐντυγχάνει in Romans, as well as the story when the Lord determined that Elisha would replace Elijah as prophet.

The Spirit helps us in our weakness, Paul wrote, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes (ἐντυγχάνει, a form of ἐντυγχάνω) on behalf of the saints according to God’s will.^[5] And, Who will bring any charge against God’s elect? It is God who justifies. Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding (ἐντυγχάνει, a form of ἐντυγχάνω) for us.^[6] So I begin to see the contrast that Elijah sounded more like an accuser than an intercessor, Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!

The Lord strengthened and helped Elijah flee from Jezebel for forty days. But after he had spent the night in a cave at Horeb, the Lord spoke to him, “Why are you here, Elijah?”^[7] I have been absolutely loyal to the Lord, the sovereign God, Elijah answered, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.^[8]

After a demonstration where Elijah saw that the Lord was not in a mighty wind, an earthquake, or a fire, but a soft whisper,^[9] He gave him another chance to answer the same question, Why are you here, Elijah?^[10] But Elijah gave exactly the same answer. So Elijah’s prophetic ministry was close to its end, at least for the time being. Go back the way you came and then head for the Desert of Damascus, the Lord told him. Go and anoint Hazael king over Syria. You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet.^[11]

He doesn’t seem to be angry with Elijah. The Lord simply recognized that Elijah had reached the end of that measure of faith He had distributed to him: For by the grace given to me, Paul wrote the Romans, I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.^[12]

Elijah thought he had performed the ultimate empirical test before all Israel, proving once and for all, The Lord is the true God!^[13] He didn’t understand that, faith comes by hearing, and hearing by the word of God,^[14] the soft whisper rather than the cacophony of wind, earthquake or fire. But the Lord said to him, I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.^[15]

But what was the divine response to [Elijah]? Paul continued in Romans, “I have kept for myself seven thousand people who have not bent the knee to Baal.” So in the same way at the present time there is a remnant chosen (ἐκλογὴν, a form of ἐκλογή) by grace. And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.^[17] Earlier Paul wrote, when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election [ἐκλογὴν, a form of ἐκλογή] would stand, not by works but by his calling [καλοῦντος, a form of καλέω] – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[19]

The word translated calling above, καλοῦντος in Greek, is a form of καλέω, as is ἐκάλεσεν translated called in, And those he predestined, he also called (ἐκάλεσεν, another form of καλέω); and those he called (ἐκάλεσεν, another form of καλέω), he also justified; and those he justified, he also glorified.^[20] And Paul described God as the One who makes the dead alive and summons (καλοῦντος, a form of καλέω) the things that do not yet exist as though they already do.^[21]

What then? Paul continued. Israel failed to obtain what it was diligently seeking, but the elect (ἐκλογὴ; i.e., ἐκλογὴν χάριτος, those chosen by grace) obtained it. The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.” And David says, “Let their table become a snare and trap, a stumbling block and a retribution for them; let their eyes be darkened so that they may not see, and make their backs bend continually.”^[22]

But why? Why would God do this to his chosen people? For this is what the Lord has commanded us, Paul and Barnabas said in Pisidian Antioch, “I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.”^[23] And to the Romans Paul wrote, I ask then, they did not stumble into an irrevocable fall, did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel jealous.^[24]

Even in Acts Luke made it plain, When the Gentiles [in Pisidian Antioch] heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed (τεταγμένοι, a form of τάσσω) for eternal life believed.^[26] This knowledge that God calls people to salvation “in a certain order” should fill one with hope. Now if [Israel’s] transgression means riches for the world, Paul continued, and their defeat means riches for the Gentiles, how much more will their full restoration (πλήρωμα) bring?^[28]

No one sews a patch of unshrunk cloth on an old garment, Jesus said, because the patch (πλήρωμα, or filling) will pull away from the garment and the tear will be worse. And no one pours new wine into old wineskins; otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins and both are preserved.^[29] This was Jesus’ answer to a question asked by John the Baptist’s disciples, why Jesus’ disciples did not adhere to their religious norms, and those of the Pharisees.

Romans, Part 41

Back to Romans, Part 42

Back to Son of God – John, Part 5

Back to Romans, Part 43

Back to Fear – Numbers, Part 3

^[1] Romans 11:1, 2a (NET)

^[4] Romans 11:2b, 3 (NET)

^[5] Romans 8:26, 27 (NET)

^[6] Romans 8:33, 34 (NET) Table

^[7] 1 Kings 19:9 (NET)

^[8] 1 Kings 19:10 (NET)

^[9] 1 Kings 19:12 (NET)

^[10] 1 Kings 19:13 (NET)

^[11] 1 Kings 19:15, 16 (NET)

^[12] Romans 12:3 (NET)

^[13] 1 Kings 18:39 (NET)

^[14] Romans 10:17 (NKJV)

^[15] 1 Kings 19:18 (NET)

^[17] Romans 11:4-6 (NET)

^[19] Romans 9:10-13 (NET)

^[20] Romans 8:30 (NET)

^[21] Romans 4:17b (NET)

^[22] Romans 11:7-10 (NET)

^[23] Acts 13:47 (NET)

^[24] Romans 11:11 (NET)

^[26] Acts 13:48 (NET)

^[28] Romans 11:12 (NET)

^[29] Matthew 9:16, 17 (NET)

Romans, Part 39

Posted on February 17, 2013 by admin

Paul wrote that the Lord richly blesses all who call (ἐπικαλουμένους, a form of ἐπικαλέομαι)^[1] on him.^[2] When he was sent by the Lord to Paul (then called Saul) Ananias said, Lord, I have heard 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 (ἐπικαλουμένους, a form of ἐπικαλέομαι) your name!^[3] As Paul [Saul] began to proclaim Jesus in the synagogues, saying, “This man is the Son of God (υἱὸς τοῦ θεοῦ).” All who heard him were amazed and were saying, “Is this not the man who in Jerusalem was ravaging those who call on (ἐπικαλουμένους, a form of ἐπικαλέομαι) this name, and who had come here to bring them as prisoners to the chief priests?”^[4]

For everyone who calls (ἐπικαλέσηται, another form of ἐπικαλέομαι) on the name of the Lord will be saved,^[5] Paul continued in Romans, quoting the same verse from the prophet Joel that Peter quoted in his first sermon on Pentecost.^[6] Then he asked a series of rhetorical questions: How are they to call on (ἐπικαλέσωνται, another form of ἐπικαλέομαι) one they have not believed in (ἐπίστευσαν, a form of πιστεύω)?^[7] And how are they to believe (πιστεύσωσιν, another form of πιστεύω) in one they have not heard of (ἤκουσαν, a form of ἀκούω)?^[8] And how are they to hear (ἀκούσωσιν, another form of ἀκούω) without someone preaching (κηρύσσοντος, a form of κηρύσσω)^[9] to them? And how are they to preach (κηρύξωσιν, another form of κηρύσσω) unless they are sent (ἀποσταλῶσιν, a form of ἀποστέλλω)?^[10]

To put this back into temporal order: 1) The Lord sent Apostles to preach. 2) The Apostles preached to those who heard. 3) Those who heard believed. 4) Those who believed called on the name of the Lord. 5) [E]veryone who calls (ἐπικαλέσηται, another form of ἐπικαλέομαι) on the name of the Lord will be saved. Then Paul capped off this section with what has always sounded to me like a eulogy of the Apostles’ feet, but the NET translators cracked the idiom and present it as a eulogy of God’s timing: How timely is the arrival of those who proclaim the good news.^[11] But I think to really grasp what Paul was wrestling with I have to add another step, his assumption that 6) all Israel will be saved, as it is written…^[12]

But not all have obeyed (ὑπήκουσαν, a form of ὑπακούω)^[13] the good news,^[14] Paul continued. To translate ὑπήκουσαν obeyed here, disrupts the obvious flow of Paul’s thought. Paul referred back to step 3) above, And how are they to believe (πιστεύσωσιν, another form of πιστεύω) in one they have not heard of (ἤκουσαν, a form of ἀκούω)? Here are the possible definitions of ὑπήκουσαν in the NET online Bible: “1) to listen, to harken 1a) of one who on the knock at the door comes to listen who it is, (the duty of a porter) 2) to harken to a command 2a) to obey, be obedient to, submit to.” I think Paul deliberately equated ὑπήκουσαν with ἤκουσαν. But not all have [listened to] the good news, for Isaiah says, “Lord, who has believed (ἐπίστευσεν, another form of πιστεύω) our report (ἀκοῇ, a form of ἀκοή)?”^[15]

Consequently faith (πίστις)^[16] comes from what is heard (ἀκοῆς, another form of ἀκοὴ), Paul continued, and what is heard (ἀκοὴ) comes through the…word (ρήματος, a form of ῥῆμα)^[17] of Christ.^[18] I deliberately left out the word preached (preached word of Christ) because as I said elsewhere I believe that Paul meant something like what is heard comes through the word (or, utterance) of Christ (or, God). The note in the NET reads: “The genitive could be understood as either subjective (‘Christ does the speaking’) or objective (‘Christ is spoken about’), but the latter is more likely here.” And I am contending, more likely to whom? to Paul?

Two men heard the same Gospel preached by the same Apostle. The πόρνος^[19] believed. The Pharisee did not. It is common to assume that the difference was something intrinsic to the believer, some wisdom, some virtue. After all we call the believer good and the unbeliever evil. The good believe and are saved. The evil do not believe and are not saved. But Paul knew that he was not looking for Christ when he was arrested on the road to Damascus. Christ’s salvation was what happened to him while he was busy making other plans.^[20]

I don’t think Paul was looking to the human individual for a reason why some believe and some do not, but to God. I think Paul wrote that faith comes from what is heard, the Gospel he preached, and what is heard comes through the…word of Christ, that is Christ (or God) saying something like, “hear…now.” Perhaps this becomes clearer in the negative in the next chapter when Paul wrote about a remnant chosen by grace:^[21] The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”^[22]

The first thing that came to my mind when I began to hear Paul that way was, “Why does [God] still find fault? For who has ever resisted his will?”^[23] Of course, Paul already knew my objection and countered it in the previous chapter (Romans 9:20-23 NET):

But who indeed are you – a mere human being – to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory…

But I ask, have they not heard (ἤκουσαν, a form of ἀκούω)?^[24] Paul continued. And his answer was, Yes, they have (μενοῦνγε),^[25] in the sense that the message has gone out and they were “endowed with the faculty of hearing;” they were “not deaf.” Their voice has gone out to all the earth, and their words to the ends of the world.^[26] But there are other meanings listed in the NET online Bible for ἤκουσαν: “1) to be endowed with the faculty of hearing, not deaf 2) to hear 2b) to attend to, consider what is or has been said 2c) to understand, perceive the sense of what is said 3) to hear something 3a) to perceive by the ear what is announced in one’s presence 3b) to get by hearing learn 3c) a thing comes to one’s ears, to find out, learn 3d) to give ear to a teaching or a teacher 3e) to comprehend, to understand.” I doubt that Paul meant definitions 2b) through 3e), with the possible exception of 3) and 3a). What they lacked was that ρήματος Χριστοῦ (word of Christ)

But again I ask, didn’t Israel understand (ἔγνω, a form of γινώσκω)?^[27] First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.”^[28] Here Paul allowed the expected negative response to his question to stand, and reinforced his first question: Yes, they were told what to expect by Moses and Isaiah, but no, they did not understand the message. For ignoring (ἀγνοοῦντες, a form of ἀγνοέω;^[29] literally, being ignorant of) the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.^[30]

But about Israel [Isaiah] says, Paul concluded, “All day long I held out my hands to this disobedient (ἀπειθοῦντα, a form of ἀπειθέω)^[31] and stubborn (ἀντιλέγοντα, a form of ἀντίλεγω)^[32] people!”^[33] I’ll conclude this essay with the definitions from the NET online Bible.

ἀπειθοῦντα: “1) not to allow one’s self to be persuaded 1a) to refuse or withhold belief 1b) to refuse belief and obedience 2) not to comply with.”

ἀντιλέγοντα: “1) to speak against, gainsay, contradict 2) to oppose one’s self to one, decline to obey him, declare one’s self against him, refuse to have anything to do with him.”

Romans, Part 40

Back to Romans, Part 13

Back to Son of God – John, Part 5

Back to Saving Demons, Part 1

Back to Romans, Part 49

Back to Fear – Deuteronomy, Part 4

Back to Atonement, Part 11

^[2] Romans 10:12b (NET)

^[3] Acts 9:13, 14 (NET) Table

^[4] Acts 9:20, 21 (NET)

^[5] Romans 10:13 (NET)

^[6] Acts 2:21 (NET)

^[10] Romans 10:14, 15a (NET)

^[11] Romans 10:15b (NET)

^[12] Romans 11:26a (NET)

^[14] Romans 10:16a (NET)

^[15] Romans 10:16 (NET)

^[18] Romans 10:17 (NET)

^[20] http://quoteinvestigator.com/2012/05/06/other-plans/

^[21] Romans 11:5b (NET)

^[22] Romans 11:7b, 8 (NET)

^[23] Romans 9:19 (NET)

^[24] Romans 10:18a (NET)

^[25] NET Note: “Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.”

^[26] Romans 10:18b (NET)

^[28] Romans 10:19, 20 (NET) Table

^[30] Romans 10:3 (NET)

^[33] Romans 10:21 (NET)

Romans, Part 38

Posted on February 1, 2013 by admin

For Moses writes about the righteousness that is by the law, Paul continued. “The one who does these things will live by them” [Table]. But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) or “Who will descend into the abyss?” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we preach)…^[1]

I have already gone into this in some detail elsewhere, when it seemed appropriate to understand Paul’s rhetorical question: If some did not believe, does their unbelief nullify the faithfulness of God?^[2] Here I will simply point out the recurring pattern. The righteousness that is by the law is an external code of conduct forced upon the sinful flesh of Adam. There are rewards for compliance, and threats of violence and death for noncompliance. The righteousness that is by faith wells up from the Holy Spirit and communes intimately with the spirit born from above, so intimately that this righteousness seems like that spirit’s own idea and longing.

Paul continued, because if you confess with your mouth that Jesus is Lord…^[3] There is a note in the NET here: “Or ‘the Lord.’ The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same ‘Lord’ seems to be in view) suggests that κύριον (kurion) is to be taken as ‘the Lord,’ that is, Yahweh…” Jesus was quite clear on the subject, saying, I tell you the solemn truth, before Abraham came into existence, I am!^[4]

Paul continued, and believe in your heart that God raised him from the dead, you will be saved (σωθήσῃ, a form of σώζω).^[5] What this salvation is substantively is the righteousness that is by faith, a righteousness that comes from God through his Holy Spirit. When Peter defended his actions with Cornelius, he said, 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, who will speak a message (ρήματα, a form of ῥῆμα)^[6] to you by which you and your entire household will be saved (σωθήσῃ, a form of σώζω).” 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 (ρήματος, another form of ῥῆμα) of the Lord, as he used to say, “John baptized with water, but you will be baptized with the Holy Spirit.”^[7]

For with the heart one believes and thus has righteousness, Paul continued, and with the mouth one confesses and thus has salvation.^[8] This translation is a little confusing. It sounds like one possesses two different things by two different means: 1) my heart believes and thus has righteousness and 2) my mouth confesses and thus has salvation. But the Greek word ἔχω ^[9] (to have, to hold) is not found in the text. The actual word is εἰς^[10] (into, unto): For with the heart one believes unto (εἰς) righteousness, and with the mouth confession is made unto (εἰς) salvation.^[11]

I did not believe once upon a time and thus possess righteousness. I did not confess once upon a time and thus possess salvation. I believe and confess daily that I am utterly dependent on Christ’s righteousness and faithfulness. Give us today our daily bread^[12] of this new life, the fruit of your Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law.^[13] What is our belief and confession (Titus 3:3-6 NET)?

For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. But “when the kindness of God our Savior and his love for mankind appeared, he saved (ἔσωσεν, another form of σώζω) us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.”

“And so, since we have been justified by his grace, since we are experiencing this salvation, this righteousness by faith (through the washing of the new birth and the renewing of the Holy Spirit),^[14] we become heirs with the confident expectation of eternal life.”^[15] Now having written that “we are experiencing this salvation, this righteousness by faith,” I certainly don’t mean that “our experience” is a 100% accurate translation of Christ’s righteousness. When it came to his bout with coveting Paul wrote, For I want (θέλειν, a form of θέλω)^[16] to do the good, but I cannot do it (literally, For to wish is present in/with me, but not to do it).^[17] Still, he recognized that this desire was from God and not from himself or his own righteousness by the law, for the one bringing forth in you both the desire (θέλειν, a form of θέλω) and the effort – for the sake of his good pleasure – is God.^[18]

For the scripture says, Paul continued in Romans, “Everyone who believes in him will not be put to shame.” For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. For everyone who calls on the name of the Lord will be saved (σωθήσεται, another form of σώζω).^[19]

Romans, Part 39

Back to Antichrist, Part 2

Back to Son of God – John, Part 5

Back to Who Am I? Part 7

^[1] Romans 10:5-8 (NET)

^[2] Romans 3:3 (NET)

^[3] Romans 10:9a (NET)

^[4] John 8:58 (NET) Table

^[5] Romans 10:9b (NET)

^[7] Acts 11:13-16 (NET)

^[8] Romans 10:10 (NET)

^[11] Romans 10:10 (NKJV)

^[12] Matthew 6:11 (NET)

^[13] Galatians 2:22, 23 (NET)

^[14] Titus 3:5b (NET)

^[15] Titus 3:7 (NET)

^[17] Romans 7:18b (NET)

^[18] Philippians 2:13 (NET)

^[19] Romans 10:11-13 (NET)

Romans, Part 37

Posted on January 26, 2013 by admin

Brothers and sisters, Paul continued, my heart’s desire (εὐδοκία)^[1] and prayer to God on behalf of my fellow Israelites is for their salvation.^[2] This sounds to me like the justice Paul nagged the Lord about, something he would always pray and not lose heart^[3] over. But the Greek word translated desire leads rather inexorably to Jesus’ strange prayer of praise and the revelation of his Father’s gracious will: I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed (ἀπεκάλυψας, a form of ἀποκαλύπτω)^[4] them to little children. Yes, Father, for this was your gracious will (εὐδοκία).^[5] I recognize the pattern:

MERCY

WRATH

So then, God has mercy on whom he chooses to have mercy…

Romans 9:18 (NET)

…and he hardens whom he chooses to harden.

Romans 9:18 (NET)

[God] is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory

Romans 9:23 (NET)

God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction

Romans 9:22 (NET)

[Those] who did not pursue righteousness obtained it, that is, a righteousness that is by faith

Romans 9:30 (NET)

[Those] even though pursuing a law of righteousness did not attain it….Because they pursued it not by faith but (as if it were possible) by works

Romans 9:31, 32 (NET)

[The] Lord of heaven and earth…[has] revealed [these things] to little children [KJV, babes]

Matthew 11:25 (NET)

[The] Lord of heaven and earth…[has] hidden these things from the wise and intelligent

Matthew 11:25 (NET)

So Jesus praised his Father, the Lord of heaven and earth, because his followers were neither wise nor intelligent, but like little children. And little children might be overstating the case. The Greek word νηπίοις^[6] is a compound of νη (not) and ἔπος^[7] (a word), not speaking, an infant. But with that I begin to understand. The wise and intelligent believe they know how, and expect, to do it for themselves. Infants trust and expect someone who loves them to provide for them and, in fact, do it for them.

For I can testify that they are zealous for God, Paul continued, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).^[8] The word translated truth here was translated knowledge in, For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge (ἐπίγνωσιν) of his will in all spiritual wisdom and understanding…^[9] This truth or knowledge is the noun form of the verb ἐπιγινώσκω.^[10] All things have been handed over to me by my Father, Jesus continued. No one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Son except the Father, and no one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι)^[11] to reveal (ἀποκαλύψαι, another form of ἀποκαλύπτω) him.^[12]

For ignoring (ἀγνοοῦντες, a form of ἀγνοέω;^[13] literally being ignorant of, not knowing, misunderstanding) the righteousness that comes from God, Paul continued, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.^[14] Even after saying that no one knows his Father except those to whom the Son decides to reveal him, Jesus offered to teach the wise and intelligent, the hardened objects of wrath prepared for destruction, saying: Come to me, all you who are weary and burdened (πεφορτισμένοι, a form of φορτίζω),^[15] and I will give you rest. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.^[16]

I’m reminded of an old hymn^[17] that begins, “Would you be free from the burden of sin?” But I think in this case Jesus was addressing those who were weary and burdened pursuing a law of righteousness, seeking instead to establish their own righteousness. They didn’t tend to think of themselves as having a burden of sin. That was for others who didn’t work as hard as they did pursuing a law of righteousness. For my yoke is easy to bear, and my load (φορτίον)^[18] is not hard to carry,^[19] Jesus concluded, relative to the load they were already carrying.

They tie up heavy loads (φορτία, a form of φορτίον), hard to carry, He said of the experts in the law and the Pharisees,^[20] and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move (κινῆσαι, a form of κινέω) [or, remove]^[21]) them.^[22] Woe to you experts in religious law, Jesus said. You load (φορτίζετε, another form of φορτίζω) people down with burdens (phortion, φορτίον; specifically φορτία) difficult to bear, yet you yourselves refuse to touch the burdens (φορτίοις, another form of φορτίον) with even one of your fingers!”^[23]

For Christ is the end (τέλος)^[24] of the law, with the result that there is righteousness for everyone who believes,^[25] Paul concluded. I certainly don’t believe that it is necessary to interpret the word τέλος as a termination here, putting Paul into direct conflict with the Lord Jesus: I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.^[26] To interpret τέλος in the sense of aim or purpose of the law is much more in keeping with Paul’s own understanding that 1) the law is holy, and the commandment is holy, righteous, and good;^[27] 2) he himself would not have known sin except through the law;^[28] 3) though no one is declared righteous before [God] by the works of the law, the law has an ongoing usefulness in that through the law comes the knowledge of sin;^[29] and 4) we do not nullify the law through faith; Instead we uphold the law.^[30]

Romans, Part 38

Back to Romans, Part 39

Back to Fear – Exodus, Part 1

Back to Son of God – John, Part 4

Back to Romans, Part 46

Back to Saving Demons, Part 2

^[2] Romans 10:1 (NET) Table

^[3] Luke 18:1 (NET)

^[5] Matthew 11:25, 26 (NET)

^[8] Romans 10:2 (NET)

^[9] Colossians 1:9 (NET)

^[12] Matthew 11:27 (NET)

^[14] Romans 10:3 (NET)

^[16] Matthew 11:28, 29 (NET)

^[17] “There Is Power in the Blood,” by Lewis E. Jones, 1899 http://library.timelesstruths.org/music/There_Is_Power_in_the_Blood/

^[19] Matthew 11:30 (NET)

^[20] Matthew 23:2 (NET)

^[21] Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove (κινήσω, another form of κινέω) your lampstand from its place – that is, if you do not repent. (Revelation 2:5 NET)

^[22] Matthew 23:4 (NET)

^[23] Luke 11:46 (NET)

^[25] Romans 10:4 (NET)

^[26] Matthew 5:18 (NET)

^[27] Romans 7:12 (NET)

^[28] Romans 7:7 (NET)

^[29] Romans 3:20 (NET)

^[30] Romans 3:31 (NET)

Romans, Part 36

Posted on January 10, 2013 by admin

What shall we say then? Paul continued, that the Gentiles who did not pursue (διώκοντα, a form of διώκω)^[1] righteousness (δικαιοσύνην, a form of δικαιοσύνη)^[2] obtained it (δικαιοσύνην, a form of δικαιοσύνη), that is, a righteousness (δικαιοσύνην, a form of δικαιοσύνη) that is by faith, but Israel even though pursuing (διώκων, another form of διώκω) a law of righteousness (δικαιοσύνης, another form of δικαιοσύνη) did not attain it.^[3] In other words, people who really worked at achieving righteousness by pursuing God’s law did not attain that righteousness, while people who did not pursue righteousness at all did attain it.

Isolated from any context, this sounds extraordinarily unfair. But this decision was made so far beyond any judgment of mine regarding what is fair, it does not depend on human desire or exertion, but on God who shows mercy.^[4]

When Rebekah had conceived children by one man, Paul had written earlier, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works [ἔργων, a form of ἔργον]^[5] but by his calling [καλοῦντος, a form of καλέω]^[6]) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[7] Complaining about this is about as productive as complaining about who my parents were. But just as God knows my parents and my upbringing, what advantages or debilities that afforded me, He knows who has received mercy and who He has hardened: God has mercy on whom he chooses to have mercy, and he hardens (σκληρύνει, a form of σκληρύνω)^[8] whom he chooses to harden.^[9]

Why not? Paul continued. Why didn’t Israel attain the righteousness they pursued by law? Because they pursued it not by faith but (as if it were possible) by works (ἔργων, a form of ἔργον).^[10] Paul wasn’t writing about faith alone, dead faith that produces no works: So also faith, if it does not have works (ἔργα, another form of ἔργον), is dead being by itself.^[11] Instead he wrote of deeds that have been done in God through faith in His credited righteousness: For everyone who does evil deeds (φαῦλα, a form of φαῦλος),^[12] Jesus said, hates the light and does not come to the light, so that their deeds (ἔργα, another form of ἔργον) will not be exposed. But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds (ἔργα, another form of ἔργον) have been done in God.^[13]

Israel did not attain righteousness because they pursued it by dead works, if you will, apart from faith in the righteousness that comes from God: For ignoring the righteousness (δικαιοσύνην, a form of δικαιοσύνη) that comes from God, Paul wrote early in the next chapter, and seeking instead to establish their own righteousness, (δικαιοσύνην, a form of δικαιοσύνη) they did not submit to God’s righteousness (δικαιοσύνῃ, another form of δικαιοσύνη).^[14]

One more point of clarification before moving on: The Gentiles who did not pursue (διώκοντα, a form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη) before Paul preached the Gospel to them, did pursue it afterward, but not a law of righteousness (except those he wrote to at Galatia and Colossae in order to correct that very error). Paul’s instructions to the young Gospel preacher Timothy are helpful here: pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνη, a form of δικαιοσύνη) (e.g., the righteousness that comes from God), godliness, faithfulness (πίστιν, a form of πίστις),^[15] love (ἀγάπην, a form of ἀγάπη),^[16] endurance,^[17] and gentleness (πραϋπαθίαν, a form of πρᾳότης);^[18] and again, pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη), faithfulness (πίστιν, a form of πίστις), love (ἀγάπην, a form of ἀγάπη), and peace (εἰρήνην, a form of εἰρήνη),^[19] in company with others who call on the Lord from a pure heart.^[20] I note again how much of this flows directly from the Holy Spirit: the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness (πίστις), gentleness (πραΰτης, a form of πραΰτης), and self-control. Against such things there is no law.^[21]

They stumbled over the stumbling stone, Paul wrote of those who pursued a law of righteousness, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”^[22] I think it is worthwhile to unpack this a bit. The first phrase is very reminiscent of Isaiah 28:16.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

Look, I am laying in Zion a stone…

Romans 9:33

ἰδοὺ ἐγὼ ἐμβαλῶ^[23] εἰς τὰ θεμέλια ^[24] Σιων λίθον

Isaiah 28:16

ἰδοὺ τίθημι^[25] ἐν Σιὼν λίθον

Romans 9:33

Look, I am laying a stone in Zion, Isaiah wrote, an approved stone, set in place as a precious cornerstone for the foundation…I will make justice the measuring line, fairness the plumb line…^[26] The rabbis who translated the Septuagint chose ἐγὼ ἐμβαλῶ (I throw) a stone, which is quite evocative of Moses and the stone tablets of the law: When he approached the camp and saw the calf and the dancing, Moses became extremely angry. He threw the tablets from his hands and broke them to pieces at the bottom of the mountain.^[27] Paul did not believe that the cornerstone for the foundation (θεμέλια) stone (λίθον, a form of λίθος) of Zion was the law. He chose the word τίθημι (I will lay) instead.

For no one can lay (θεῖναι, a form of τίθημι) any foundation (θεμέλιον, another form of θεμέλιος) other than what is being laid, Paul wrote the Corinthians, which is Jesus Christ.^[28] And Jesus said, I am the good shepherd. I know my own and my own know me – just as the Father knows me and I know the Father – and I lay down (τίθημι) my life for the sheep…This is why the Father loves me – because I lay down (τίθημι) my life, so that I may take it back again. No one takes it away from me, but I lay it down (τίθημι) of my own free will. I have the authority to lay it down (θεῖναι, a form of τίθημι), and I have the authority to take it back again.^[29]

Then Paul alluded to Isaiah 8:14—a stone that will cause people to stumble and a rock that will make them fall—but he didn’t quote from the Septuagint. Indeed this is what the Lord told me, Isaiah wrote. He took hold of me firmly and warned me not to act like these people (Isaiah 8:11-16 NET):

“Do not say, ‘Conspiracy,’ every time these people say the word. Don’t be afraid of what scares them; don’t be terrified. You must recognize the authority of the Lord who commands armies. He is the one you must respect; he is the one you must fear. He will become a sanctuary, but a stone that makes a person trip, and a rock that makes one stumble – to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem. Many will stumble over the stone and the rock, and will fall and be seriously injured, and will be ensnared and captured.” Tie up the scroll as legal evidence, seal the official record of God’s instructions and give it to my followers.

So Paul equated the stone the Lord would lay and the stone He would become to Jacob (the two houses of Israel). Did the translators of the Septuagint make this connection? It’s hard to say. They amended the text apparently to read, “and you shall not come against him as against a stumbling-stone, neither as against the falling of a rock.”^[30]

Finally Paul concluded with, yet the one who believes in him will not be put to shame, which is quite similar to the end of Isaiah 28:16 in the Septuagint.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

…yet the one who believes in him will not be put to shame

Romans 9:33

καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ^[31]

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The differences here are subtle. The Septuagint “uses the stronger negation, οὐ μὴ, whereas the NT uses the more normal weaker negation of merely, ‘οὐ’.”^[32] The words καταισχυνθῇ and καταισχυνθήσεται are different forms of the same verb. “Thus, the difference here is only in regards to the mood and tense of the verb, having the aorist form and subjunctive mood in the LXX [Septuagint] and the future form and indicative mood in the NT. In the end since the subjunctive can be said to represent the verbal action (or state) as uncertain but probable (GGBB, 461), both Greek texts look forward to a future pleasant fulfillment for those who trust in him. While the LXX’s subjunctive may be a bit weaker in force, do not forget the strong οὐ μὴ which precedes the subjunctive, thus putting away any doubt as to its completion. Both Greek texts follow the MT equally as well, and the sense is not changed by this variation.”^[33]

Addendum (6/20/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.” So, I’ll re-examine the quotations above with the KJV.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

Behold, I lay in Sion a stumblingstone…

Romans 9:33

Behold, I lay in Zion for a foundation a stone…

Isaiah 28:16

ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος

Romans 9:33

I’ll leave it to others to reason why Origen or Eusebius changed τίθημι (I lay) to ἐμβαλῶ (I throw) in their false Septuagint rather than copying Paul here.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

…and whosoever believeth on him shall not be ashamed.

Romans 9:33

…he that believeth shall not make haste.

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The KJV here is similar to the NET: The one who maintains his faith will not panic.^[34] If the original Hebrew read make haste or panic rather than be ashamed (καταισχυνθήσεται), I leave it to Mr Searcy or others to understand why Paul changed it and why Origen or Eusebius almost (καταισχυνθῇ) but not quite copied Paul.

Romans, Part 37

Paul’s OT Quotes – Romans 9:25-33

Back to Justice, Vengeance and Punishment

Back to Fear – Exodus, Part 3

Back to Romans, Part 43

^[3] Romans 9:30, 31 (NET)

^[4] Romans 9:16 (NET)

^[7] Romans 9:10-12 (NET)

^[9] Romans 9:18 (NET)

^[10] Romans 9:32a (NET)

^[11] James 2:17 (NET)

^[13] John 3:20, 21 (NET)

^[14] Romans 10:3 (NET)

^[18] 1 Timothy 6:11b (NET)

^[20] 2 Timothy 2:22 (NET)

^[21] Galatians 5:22, 23 (NET)

^[22] Romans 9:32b, 33 (NET)

^[23] Throw in http://www.perseus.tufts.edu/hopper/morph?l=e)mbalw%3D&la=greek&can=e)mbalw%3D0&prior=fo/nion

^[24] Suddenly a great earthquake occurred, so that the foundations (θεμέλια, a form of θεμέλιος) of the prison were shaken (Acts 16:26 NET).

^[26] Isaiah 28:16a, 17a (NET)

^[27] Exodus 32:19 (NET)

^[28] 1 Corinthians 3:11 (NET)

^[29] John 10:14, 15, 17, 18a (NET)

^[30] http://ntuseoflxx.com/Rom9-33.html

^[32] http://ntuseoflxx.com/Rom9-33.html

^[33] http://ntuseoflxx.com/Rom9-33.html

^[34] Isaiah 28:16b (NET)

Romans, Part 35

Posted on December 27, 2012 by admin

After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting. I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.^[1] But the sense of his great sorrow and unceasing anguish comes with its cause. For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites.^[2] This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.^[3] While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all. It is not as though the word of God had failed,^[4] Paul continued. What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe^[5] when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people. But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence. I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough). I had to look it up, too, so I won’t choose up sides and argue theological jargon. It makes me feel a little too much like a Gentile living in the futility of [my] thinking.^[6]

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep. Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness. This is clearly part of the dung^[7] Paul had rejected of his past life as a Pharisee. And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie. We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,^[8] and so dissatisfied with the lives we lead by faith alone^[9] that Adam’s neo-Phariseeism seems completely right and natural to us. We are they who maintain the outward appearance of religion but…have repudiated its power,^[10] the power he exercised in Christ when he raised him from the dead,^[11] the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control.^[12]

For not all those who are descended from Israel are truly Israel,^[13] Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[14] This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father. But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ)^[15] who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία)^[16] are counted (λογίζεται, a form of λογίζομαι)^[17] as descendants.^[18] This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,^[19] and those who live according to the flesh and those who live according the Spirit.^[20]

And look, I am sending you what my Father promised^[21] (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.^[22] While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me. For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”^[23] This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost. So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear.^[24]

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued. “About a year from now I will return and Sarah will have a son.”^[25] Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[26] This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way. Paul knew that.

What shall we say then? Paul continued. Is there injustice with God?^[27] In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad? Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born. But Paul said, Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”^[28] Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion. So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.^[29]

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse. “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[30] Again, such talk infuriates one depending on his own works for glory, honor and salvation. You will say to me then, “Why does he still find fault? For who has ever resisted his will?”^[31] But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory – even us, whom he has called, not only from the Jews but also from the Gentiles? As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’” And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant will be saved, for the Lord will execute his sentence on the earth completely and quickly.” Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart. You have begun to hear the word of the Lord. He is calling you. And the righteous prayer that justifies is near you, on your lips. God, be merciful to me, sinner that I am!^[32]

Paul’s OT Quotes – Romans 9:1-20

Romans, Part 36

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 37

Back to Romans, Part 39

Back to Romans, Part 40

Back to Fear – Exodus, Part 2

Back to Antichrist, Part 1

Back to Fear – Exodus, Part 3

Back to Romans, Part 44

Back to Fear – Exodus, Part 8

Back to Romans, Part 49

Back to Condemnation or Judgment? – Part 5

^[1] Romans 9:1, 2 (NET)

^[2] Romans 9:3, 4a (NET) Table

^[3] Romans 9:4b, 5 (NET)

^[4] Romans 9:6a (NET)

^[5] Romans 3:22 (NET)

^[6] Ephesians 4:17 (NET) Table

^[7] Philippians 3:2-11 (NET)

^[8] Ephesians 4:14 (NET)

^[9] James 2:14-26 (NET)

^[10] 2 Timothy 3:5 (NET)

^[11] Ephesians 1:20 (NET)

^[12] Galatians 5:22, 23 (NET)

^[13] Romans 9:6b (NET)

^[14] Romans 9:7 (NET)

^[18] Romans 9:8 (NET)

^[19] Romans, Part 26

^[20] Romans 8:1-11 (NET); Romans, Parts 28 and 29

^[21] Luke 24:49a (NET) Table

^[22] Luke 24:51 (NET)

^[23] Acts 1:4, 5 (NET)

^[24] Acts 2:32, 33 (NET) Table

^[25] Romans, Part 20

^[26] Romans 9:9-13 (NET)

^[27] Romans 9:14a (NET)

^[28] Romans 9:14b, 15 (NET)

^[29] Romans 9:16 (NET)

^[30] Romans 9:17, 18 (NET)

^[31] Romans 9:19 (NET)

^[32] Luke 18:13, 14 (NET); Religious and Righteous Prayer

Romans, Part 34

Posted on December 11, 2012 by admin

What then shall we say about these things? Paul continued. If God is for (ὑπὲρ) us, who can be against (καθ᾿, a form of κατά) us?^[3] It would be a mistake to think that Paul implied that no one is, or would be, against us. Jesus said, “Do not think that I have come to bring peace to the earth. I have not come to bring peace but a sword. For I have come to set a man against (κατὰ) his father, a daughter against (κατὰ) her mother, and a daughter-in-law against (κατὰ) her mother-in-law, and a man’s enemies (ἐχθροὶ, a form of ἐχθρός) will be the members of his household.”^[5] The point of Paul’s rhetorical question is, who are they who would array themselves against us compared to God?

Though they do not measure up to God they are the enemies we love. But I say to you who are listening, Jesus said: Love your enemies (ἐχθροὺς, another form of ἐχθρός), do good to those who hate you, bless those who curse you, pray for those who mistreat you.”^[6] It is a mysterious blessing that we learn this love at home, with our families, in our own households.

Indeed, he who did not spare his own Son, Paul continued to elaborate how God is for (ὑπὲρ) us, but gave him up for (ὑπὲρ) us all – how will he not also, along with him, freely give us all things?^[7] Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift (δωρεὰν, a form of δωρεά) of the Holy Spirit,^[9] Peter ended his first sermon on Pentecost. Paul indicated that those who trust in Jesus receive the abundance of grace and of the gift (δωρεᾶς, another form of form of δωρεά) of righteousness.^[10] I became a servant of this gospel, Paul wrote the Ephesians, according to the gift (δωρεὰν, a form of δωρεά) of God’s grace that was given to me by the exercise of his power.^[11] When Paul enumerated the gifts of God’s grace for the Corinthians^[12] he went on to describe a way that is beyond (καθ᾿) comparison,^[13] the love^[14] that fulfills the law, the gift of righteousness, the fruit of the Spirit, the essence of what it means to be led^[15] by the gift of the Holy Spirit.

As Paul wrote the Ephesians, For by grace you are saved through faith, and this is not from yourselves, it is the gift (δῶρον) of God; it is not from works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.^[17]

Who will bring any charge against God’s elect (ἐκλεκτῶν, a form of ἐκλεκτός)? Paul continued in Romans. Of course, many will presume, but who are they compared to God? It is God who justifies.^[19] And yet the elect are not smug masters of the universe (Colossians 3:12-17 NET):

Therefore, as the elect (ἐκλεκτοὶ, another form of ἐκλεκτός) of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness (χρηστότητα, a form of χρηστότης), humility, gentleness (πραΰτητα, a form of πραΰτης), and patience (μακροθυμίαν, a form of μακροθυμία), bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. And to all these virtues^[23] add^[24] love (ἀγάπην, a form of ἀγάπη), which is the perfect bond. Let the peace (εἰρήνη) of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful. Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God. And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

To clothe myself with a heart of mercy (σπλάγχνα οἰκτιρμοῦ) is an interesting word picture. I am to clothe myself with something internal, cover my naked ambition one might say with Christlikeness, the fruit of his Spirit (Galatians 5:13-16, 22-26).

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh…the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience (μακροθυμία), kindness (χρηστότης), goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

Who is the one who will condemn? Paul continued. Again, many will condemn, but who are they by comparison? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.^[29] Though many will try to bring a charge or condemn, who will actually prevail? Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”^[30]

Paul quoted from Psalm 44. In the Psalm the experience of death was viewed in confusion, as an evil, a lament, a plea to, or a rebuke of, God (Psalm 44:20-24 NET):

If we had rejected our God, and spread out our hands in prayer to another god, would not God discover it, for he knows one’s thoughts? Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block (Table). Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever! Why do you look the other way, and ignore the way we are oppressed and mistreated?

Paul’s attitude about death in the Gospel was entirely different (2 Corinthians 4:7-11 NET):

But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us. We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair; we are persecuted, but not abandoned; we are knocked down, but not destroyed, always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body. For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible in our mortal body.

No, in all these things we have complete victory through him who loved us! Paul continued in Romans. For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.^[31]

Paul’s quotation is compared with the Septuagint below for completeness.

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

For your sake we encounter death all day long; we were considered as sheep to be slaughtered.

Romans 8:36 (NET)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 44:22

ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36

Romans, Part 35

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 40

^[3] Romans 8:31 (NET)

^[5] Matthew 10:34-36 (NET)

^[6] Luke 6:27 (NET)

^[7] Romans 8:32 (NET) Table

^[9] Acts 2:38 (NET) Table

^[10] Romans 5:17 (NET)

^[11] Ephesians 3:7 (NET)

^[12] 1 Corinthians 12:28 (NET)

^[13] 1 Corinthians 12:31 (NET)

^[14] 1 Corinthians 13 (NET)

^[15] Galatians 5:13-26 (NET)

^[17] Ephesians 2:8-10 (NET)

^[19] Romans 8:33 (NET)

^[23] NET Note: The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.” See: Peter’s Way?

^[24] Net Note: The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.” See: Peter’s Way?

^[29] Romans 8:34 (NET) Table

^[30] Romans 8:35, 36 (NET) Table

^[31] Romans 8:37-39 (NET)

Romans, Part 33

Posted on December 7, 2012 by admin

In the same way, Paul continued, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groaning (στεναγμοῖς, a form of στεναγμός).^[1] I think in the same way above referred back to 1) the groaning of creation, the whole creation groans (συστενάζει, a form of συστενάζω)^[2] and suffers together until now;^[3] and 2) we ourselves also, who have the firstfruits of the Spirit, groan (στενάζομεν, a form of στενάζω)^[4] inwardly as we eagerly await our adoption, the redemption of our bodies.^[5] In the same way…the Spirit himself intercedes for us with inexpressible groaning (στεναγμοῖς, a form of στεναγμός). Why? The Spirit helps us in our weakness, for we do not know how we should pray.

To the Holy Spirit’s intercession with inexpressible groaning I can only say amen and thank you. But I want to linger awhile over the insight we do not know how we should pray.

If I think of people at all when I think of church, I think of a small clique relative to all who believe, or have believed, or will believe in Jesus Christ for salvation. If I’m honest the word church conjures up the by-laws and functions of a property owning not-for-profit corporation where we strive to keep the doors open, lights on, heat and air conditioning functioning so we can attract more people to help keep the doors open, lights on, heat and air conditioning functioning so we can attract more people…

In 1 Corinthians Paul effectively equated church with the body of Christ: Now you are Christ’s body (σῶμα^[6] Χριστοῦ^[7]), and each of you is a member of it. And God has placed in the church (ἐκκλησίᾳ)^[8] first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.^[9] And again to the Ephesians Paul wrote, It was [Jesus] who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ (σώματος τοῦ Χριστοῦ), until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.^[10]

The body of Christ, as opposed to church, gives me a whole new vision of my ignorance regarding how I should pray. Here is my analogy: I have decided that the body of Dan will extend its right arm parallel to the floor. If I could imbue each muscle cell in that arm with sight and speech and reason, it is not too hard to imagine what some might say. As they tired, as they began to think about why they were so tired, they would realize that the muscle cells across from them were pulling against them, in the opposite direction.

“Stop, you’re pulling the wrong way!” they would say.

The muscle cells on the other side of my arm would say, “You stop, we are pulling the way the spirit of Dan’s nervous system is telling us to pull.”

The others would counter, “No, you stop, we are pulling the way the spirit of Dan’s nervous system is telling us to pull. You must be mistaken.”

“We know what the Spirit of Dan’s nervous system is telling us.”

“That’s impossible! We know Dan. He is very rational. You are asserting that he would act irrationally.”

“We know the spirit of Dan’s nervous system.”

“You must be deceived by some form of evil masquerading as the spirit of Dan’s nervous system.”

On and on they argue from their limited perspectives. How could they pray intelligently? And if I decided that the body of Dan would wave its arm back and forth, first one side would receive the signal to relax as the other side continued pulling.

“Finally, you see the light,” the pulling side would exclaim. And they would encourage each other with words like, “We’re winning! The truth prevails!”

Then as the direction changed and that side was given the signal to relax and the other side to pull, the relaxed muscle cells would lament, “Oh, no! Evil rules!”

Obviously, If I had imbued my muscle cells with any kind of self-will they would fight me to satisfy their own egos, if I imbued them with egos, that is.

It is easy now to see why the Spirit himself intercedes for us with inexpressible groaning, but what about those times I pray with my mind? I still meditate on Scripture, and I still ramble on and on about my confusions, frustrations and concerns, but when I ask for things in prayer I have become very dependent on the Lord’s Prayer, not as a model prayer, but word for word from Matthew 6:9-14 (NET):

Our Father in heaven… I am particularly mindful then that I pray for all who call on our Father, or have called, or will call, on Him. My prayer is no longer limited geographically or temporally. It is as expansive and all-encompassing as Almighty Eternal God chooses to hear it.

…may your name be honored… Here is the raison d’etre^[11] for all who call on our Father.

…may your kingdom come… Here is the mission amplified by the next line, may your will be done (or, become) on earth as it is in heaven. I have no idea how God’s will is done in heaven, but I assume it is not by police forces but by something more akin to being led by the Holy Spirit.

Give us today our daily bread… Like Jesus’ disciples^[12] before me I thought He was talking about bread, food. After I studied life (ζωή) I realized He meant bread of life.^[13] I pray for that daily infusion of Christ Himself, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control (ἐγκράτεια).^[14] And I pray this not for myself alone but for all who call on our Father, or have called, or will call, on Him.

…and forgive us our debts, as we ourselves have forgiven our debtors. Oh, how I used to labor here, wondering, doubting, could it be enough? The Lord knows my weakness, my need for penance. What could be better than to preoccupy myself and my mind with forgiving others? But again, I pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And do not lead us into temptation (πειρασμόν), but deliver us from the evil one. Though James^[15] had a singularly macho attitude toward temptation (πειρασμοῖς and πειρασμόν are forms of πειρασμός),^[16] I am more than content to side with Jesus here, and pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And he who searches our hearts knows the mind of the Spirit, Paul continued in Romans, because the Spirit intercedes on behalf of the saints according to God’s will. And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.^[17]

He is worthy of our trust.

Romans, Part 34

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 40

Back to Antichrist, Part 5

^[1] Romans 8:26 (NET)

^[3] Romans 8:22 (NET)

^[5] Romans 8:23 (NET)

^[9] 1 Corinthians 12:27, 28 (NET)

^[10] Ephesians 4:11-13 (NET)

^[11] French: meaning “reason for being”

^[12] Matthew 16:5-12 (NET)

^[13] John 6:35, 48 (NET) ὁ ἄρτος τῆς ζωῆς

^[14] Galatians 5:22, 23 (NET)

^[15] James 1:2, 12 (NET)

^[17] Romans 8:27-30 (NET)

The Gospel and the Religious Mind

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

Category Archives: Romans

Romans, Part 42

Romans, Part 41

Romans, Part 40

Romans, Part 39

Romans, Part 38

Romans, Part 37

Romans, Part 36

Romans, Part 35

Romans, Part 34

Romans, Part 33