{"id":25702,"date":"2024-12-30T08:30:29","date_gmt":"2024-12-30T14:30:29","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=25702"},"modified":"2025-12-11T18:24:54","modified_gmt":"2025-12-12T00:24:54","slug":"exploration-part-5","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=25702","title":{"rendered":"Exploration, Part 5"},"content":{"rendered":"

<\/a>Paul continued to describe the freedom for which Christ<\/a> has set us free<\/i>1<\/sup><\/a> (Galatians 5:16 ESV). <\/span><\/p>\n

But I say, walk by the Spirit, and you will not gratify the desires of the flesh.<\/span><\/span><\/p><\/blockquote>\n

<\/a>But I say<\/i> (\u039b\u1f73\u03b3\u03c9<\/a> \u03b4\u1f73<\/a>) by the Spirit<\/i> (\u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9\u1fbf<\/a>) walk<\/i> (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a>) is nearer the actual word order. There is a choice here, too: \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> might be understood as an imperative form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>, or as a statement of fact in the indicative mood<\/a>, \u201cBut I say, by the Spirit you walk.\u201d The ESV translators chose the imperative\u2014walk by the Spirit<\/i>\u2014and so have I up to this moment. <\/span><\/p>\n

Though the general trend of my life since I turned Paul’s definition of love into rules<\/a> for me to obey has been to abandon the laws of Paul for faith in Jesus Christ, I haven’t trusted Him with this. Why not? I wonder, now that For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again<\/i>.2<\/sup><\/a> Now that I’m hearing this as his work rather than mine. <\/span><\/p>\n

Is there any other reason to believe that Paul wrote foolish Galatians<\/i>, saying, \u201cBut I say, by the Spirit you walk\u201d? To Romans he wrote (Romans 8:3-9 ESV):<\/span><\/p>\n

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03bf\u1fe6\u03c3\u03b9\u03bd<\/a>, another form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>)<\/em> not according to the flesh but according to the Spirit. For those who live (\u1f44\u03bd\u03c4\u03b5\u03c2<\/a>, a present participle of \u03b5\u1f30\u03bc\u03af<\/a>)<\/em> according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God\u2019s law; indeed, it cannot. Those who are (\u1f44\u03bd\u03c4\u03b5\u03c2<\/a>, a present participle of \u03b5\u1f30\u03bc\u03af<\/a>)<\/em> in the flesh (\u1f10\u03bd<\/a> \u03c3\u03b1\u03c1\u03ba\u1f76<\/a>)<\/em> cannot please God.<\/span><\/span><\/p>\n

You, however, are not in the flesh (\u03bf\u1f50\u03ba<\/a> \u1f10\u03c3\u03c4\u1f72<\/a> \u1f10\u03bd<\/a> \u03c3\u03b1\u03c1\u03ba\u1f76<\/a>)<\/em> but<\/a> in the Spirit (\u1f10\u03bd<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9<\/a>)<\/em>, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong (\u1f14\u03c3\u03c4\u03b9\u03bd<\/a>, another form of \u03b5\u1f30\u03bc\u03af<\/a>)<\/em> to him3<\/sup><\/a> [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

Paul didn’t even hint that the foolish Galatians<\/i> did not belong<\/i> to Christ. He called them my little children<\/a>, for whom I am again in the anguish of childbirth until<\/a> Christ is formed in you!<\/i>4<\/sup><\/a> And he added, I wish I could be present with you now and change my tone, for I am perplexed <\/i>(\u1f00\u03c0\u03bf\u03c1\u03bf\u1fe6\u03bc\u03b1\u03b9<\/a>, a form of \u1f00\u03c0\u03bf\u03c1\u03ad\u03c9<\/a>) about you<\/i>.5<\/sup><\/a> And here to the Romans it’s quite clear he was describing truths to believe rather than works to achieve, the better promises<\/i><\/a> of the new covenant.<\/span><\/p>\n

It occurred to me that I could put this to rest, perhaps, if Paul and the Holy Spirit had another word choice that was exclusively in the indicative mood. But \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> is the only 2nd<\/sup> person plural form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a> in the present tense and the active voice listed in the Koine Greek Lexicon online. I’ll reexamine all my choices and assumptions so far. <\/span><\/p>\n

Galatians 5:1 <\/span>
\nMy first assumption is that the foolish Galatians<\/i>, you<\/i>, are included in For our freedom Christ<\/a> has us set free<\/i>6<\/sup><\/a> as opposed to being excluded from that freedom. This assumption is confirmed later: For you to freedom were called, brothers<\/i>.7<\/sup><\/a> This eliminates the possibility that Paul was describing an elitist Pauline party to which foolish Galatians<\/i> could belong by following the rules of Saint Paul as opposed to the rules of some other unnamed saint heading up some other elitist party. Such elitist parties were associated with the jealousy<\/i> and strife of the flesh<\/i> (1 Corinthians 3:1-8 ESV):<\/span><\/p>\n

But I<\/a>, brothers, could not address you as spiritual people<\/a>, but as people of the flesh<\/a>, as infants in Christ. I fed you with milk<\/a>, not solid food, for you were not ready<\/a> for it. And even now you are not<\/a> yet ready [Table<\/a>]<\/em>, for you are still of the flesh (\u03c3\u03b1\u03c1\u03ba\u03b9\u03ba\u03bf\u1f77<\/a>, a form of \u03c3\u03b1\u03c1\u03ba\u03b9\u03ba\u03cc\u03c2<\/a>)<\/em>. For while there is jealousy and strife<\/a> among you, are you not of the flesh (\u03c3\u03b1\u03c1\u03ba\u03b9\u03ba\u03bf\u1f77<\/a>, a form of \u03c3\u03b1\u03c1\u03ba\u03b9\u03ba\u03cc\u03c2<\/a>)<\/em> and behaving only in a human way? For when one says, \u201cI follow Paul,\u201d and another, \u201cI follow Apollos,\u201d are you not<\/a> being merely human<\/a>?<\/span><\/span><\/p>\n

What<\/a> then is Apollos? What<\/a> is Paul<\/a>? Servants<\/a> through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but<\/a> God gave the growth [Table<\/a>]<\/em>. So neither he who plants nor he who waters is anything, but only God who gives the growth.<\/span><\/span><\/p><\/blockquote>\n

<\/a>There is one other 2nd<\/sup> person plural form of \u03c3\u03c4\u03ae\u03ba\u03c9<\/a> listed in the Koine Greek Lexicon in the present tense and active voice: \u03c3\u03c4\u03ae\u03ba\u03b7\u03c4\u03b5<\/a> in the subjunctive mood<\/a>. None of the 2nd<\/sup> person plural forms listed is exclusively in the indicative or imperative mood. Perhaps the ESV translation of \u03c3\u03c4\u1f75\u03ba\u03b5\u03c4\u03b5<\/a> (stand firm<\/i> rather than \u201cyou must stand firm\u201d) was intended to be vague enough to let the reader choose between the indicative and imperative moods. My ear, attuned by my background, hears it as a command. My own you stand firm<\/i> may still sound imperative to some, so I’ll consider the implications.<\/span><\/p>\n

\u201cThe imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.\u201d8<\/sup><\/a> Understanding \u03c3\u03c4\u1f75\u03ba\u03b5\u03c4\u03b5<\/a> in the imperative mood casts the freedom for which Christ<\/a> has set us free<\/i>9<\/sup><\/a> as aspirational: If I aspire to the freedom for which Christ<\/a> has set us free<\/i>, then I must \u201cperform a certain action,\u201d stand firm<\/i>.<\/span><\/p>\n

There was a time when I thought Christ’s death on the cross was mostly aspirational. Since Christ died for my sins I should do A, B, C, etc. and refrain from doing X, Y, Z, etc. The forgiveness of sins was a possible exception, but as Jesus asked rhetorically, which is easier, to say, \u2018Your<\/a> sins are forgiven<\/a>,\u2019 or to say, \u2018Rise<\/a> and walk\u2019?<\/i>10<\/sup><\/a> The general trend of my growing faith since that time has been that the death of the Lord Jesus Christ is more instrumental than aspirational. <\/span><\/p>\n

Paul described the Lord’s death as one of the better promises<\/i><\/a> of the new covenant in Christ (Romans 6:1-6 ESV).<\/span><\/p>\n

What shall we say then? Are we to continue<\/a> in sin that grace may abound? [Table<\/a>]<\/em> By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that (\u1f35\u03bd\u03b1<\/a>)<\/em>, just as Christ was raised from the dead by the glory of the Father, we too might walk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1f75\u03c3\u03c9\u03bc\u03b5\u03bd<\/a>, another form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>)11<\/sup><\/a><\/em> in newness of life.<\/span><\/span><\/p>\n

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self (\u1f41<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03c2<\/a> \u1f21\u03bc\u1ff6\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2<\/a>; aka <\/em>our old man<\/a>)<\/em> was crucified with him<\/a> in order that the body of sin might be brought to nothing (\u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03b7\u03b8\u1fc7<\/a>, a form of \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03ad\u03c9<\/a>)<\/em>, so that we would no longer be enslaved (\u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03b9\u03bd<\/a>, the present infinitive of \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03c9<\/a>)<\/em> to sin.<\/span><\/span><\/p><\/blockquote>\n

\u201cThe indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.\u201d12<\/sup><\/a> Understanding \u03c3\u03c4\u1f75\u03ba\u03b5\u03c4\u03b5<\/a> in the indicative mood casts the freedom for which Christ<\/a> has set us free<\/i>13<\/sup><\/a> as instrumental: the freedom for which Christ<\/a> has set us free <\/i>is the means by which I stand firm<\/i> through faith. For our freedom Christ<\/a> has us set free; therefore you stand firm<\/i>.14<\/sup><\/a><\/span><\/p>\n

The verb \u1f10\u03bd\u1f73\u03c7\u03b5\u03c3\u03b8\u03b5<\/a> is a 2nd<\/sup> person plural form of \u1f10\u03bd\u03ad\u03c7\u03c9<\/a> in the present tense and imperative mood: do not submit again to a yoke of slavery<\/i>.15<\/sup><\/a> So again, if I aspire to the freedom for which Christ<\/a> has set us free<\/i>, then I must \u201cperform a certain action,\u201d do not submit again<\/i>. Once I understand Christ’s freedom as instrumental, however, I hear the middle\/passive verb \u1f10\u03bd\u1f73\u03c7\u03b5\u03c3\u03b8\u03b5<\/a> as another outcome of that freedom: and cannot entangle yourselves in a yoke of slavery again<\/i>.16<\/sup><\/a> The yoke of slavery<\/i> is the flesh (the body of sin<\/i>…brought to nothing<\/i>) along with its consequent faith and those actions that follow from faith in the flesh (Galatians 3:1-3 ESV): <\/span><\/p>\n

O foolish Galatians! Who has bewitched you<\/a>? It was before your eyes that Jesus Christ was publicly portrayed as crucified<\/a> [Table<\/a>]<\/em>. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?<\/span><\/span><\/p><\/blockquote>\n

Galatians 5:13<\/span>
\nFor you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another<\/i>.17<\/sup><\/a> By translating \u03bc\u1f79\u03bd\u03bf\u03bd<\/a> \u03bc\u1f74<\/a> \u03c4\u1f74\u03bd<\/a> \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u1f77\u03b1\u03bd<\/a> \u03b5\u1f30\u03c2<\/a> \u1f00\u03c6\u03bf\u03c1\u03bc\u1f74\u03bd<\/a> \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a> (only not the freedom unto an opportunity for the flesh<\/i> [EXP4<\/a>]) as Only do not use your freedom as an opportunity for the flesh<\/i> casts Christ’s freedom as aspirational: if I aspire to the freedom for which Christ<\/a> has set us free<\/i>, then I must \u201cperform a certain action\u201d: do not use your freedom as an opportunity for the flesh<\/i>. There were no Greek verbs in the imperative mood in the phrase \u201conly not the freedom unto an opportunity for the flesh.\u201d There were no verbs at all. <\/span><\/p>\n

The verb \u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03c4\u03b5<\/a>, was the only 2nd<\/sup> person plural form of \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03c9<\/a> in the present tense listed in the Koine Greek Lexicon: \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03c3\u03b5\u03c4\u03b5<\/a> in the future tense is in the indicative mood<\/a> exclusively and \u03b4\u03bf\u03c5\u03bb\u03b5\u03cd\u03c3\u03b1\u03c4\u03b5<\/a> in the aorist tense<\/a> is exclusively imperative<\/a>. If the translation serve<\/i> was intended to be understood as an imperative, it casts Christ’s freedom as aspirational. So, here again, if I aspire to the freedom for which Christ<\/a> has set us free<\/i>, then I must \u201cperform a certain action,\u201d through love serve one another<\/i>. <\/span><\/p>\n

Beyond that, however, Only do not use your freedom as an opportunity for the flesh, but through love serve one another<\/i> casts Christ’s freedom as something potentially dangerous which I must defend myself against by my works: 1) stand firm<\/i>, 2) do not submit again to a yoke of slavery<\/i>, 3) do not use your freedom as an opportunity for the flesh, but<\/i> 4) through love serve one another<\/i>. Here again, understanding \u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03c4\u03b5<\/a> as a statement of fact in the indicative mood\u2014but through love you serve one another<\/i>18<\/sup><\/a>\u2014casts Christ’s freedom as instrumental, the source of the love through which we serve one another<\/i>.<\/span><\/p>\n

<\/a>Galatians 5:16<\/span>
\nIf But I say, walk by the Spirit<\/i> was designating \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> as the imperative form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>, it casts Christ’s freedom as aspirational. If I aspire to the freedom for which Christ<\/a> has set us free<\/i>, then I must \u201cperform a certain action,\u201d I must walk by the Spirit<\/i>. And here again, understanding \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> as a statement of fact in the indicative mood\u2014\u201cBut I say, by the Spirit you walk\u201d\u2014casts Christ’s freedom as instrumental to\u2014the \u201ccause-in-fact<\/a>\u201d of\u2014walking by the Spirit. <\/span><\/p>\n

Why did I balk at this? It was my understanding of the conjoined clause (Galatians 5:16b ESV): <\/span><\/p>\n

<\/a>and you will not gratify the desires of the flesh.<\/span><\/span><\/p><\/blockquote>\n

The Greek was \u03ba\u03b1\u1f76<\/a>, \u201cand,\u201d \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u1f77\u03b1\u03bd<\/a>, \u201cdesire,\u201d \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2<\/a>, \u201cof flesh,\u201d \u03bf\u1f50 \u03bc\u1f74<\/a>, \u201cnever,\u201d \u03c4\u03b5\u03bb\u1f73\u03c3\u03b7\u03c4\u03b5<\/a>, \u201caccomplish\u201d: \u201cBut I say, by the Spirit you walk and desire of flesh never accomplish.\u201d The phrase \u03bf\u1f50 \u03bc\u1f74 \u03c4\u03b5\u03bb\u1f73\u03c3\u03b7\u03c4\u03b5 is called a subjunctive of emphatic negation<\/a>. I was so taken with this, I turned Paul’s words into a conditional statement:<\/span><\/p>\n

If I walk by the Spirit, I will never under any circumstance imaginable complete the desire of flesh.<\/span><\/span><\/em><\/p><\/blockquote>\n

Now I question whether that maneuver could be considered rightly handling the word of truth<\/i>.19<\/sup><\/a> The following table compares Galatians 5:16 to an actual conditional statement:<\/span><\/p>\n\n\n\n\n\n\n
\n

Galatians 5:16 (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Romans 7:20 (NET Parallel Greek) Table<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u039b\u1f73\u03b3\u03c9 \u03b4\u1f73, \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9 \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u1f77\u03b1\u03bd \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u03bf\u1f50 \u03bc\u1f74 \u03c4\u03b5\u03bb\u1f73\u03c3\u03b7\u03c4\u03b5<\/span><\/span><\/p>\n<\/td>\n

\n

\u03b5\u1f30 \u03b4\u1f72 \u1f43 \u03bf\u1f50 \u03b8\u1f73\u03bb\u03c9 [\u1f10\u03b3\u1f7c] \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03bf\u03b9\u1ff6, \u03bf\u1f50\u03ba\u1f73\u03c4\u03b9 \u1f10\u03b3\u1f7c \u03ba\u03b1\u03c4\u03b5\u03c1\u03b3\u1f71\u03b6\u03bf\u03bc\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78 \u1f00\u03bb\u03bb\u1f70 \u1f21 \u03bf\u1f30\u03ba\u03bf\u1fe6\u03c3\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Galatians 5:16 (ESV)<\/span><\/span><\/p>\n<\/td>\n

\n

Romans 7:20 (ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

But I say, walk by the Spirit, and you will not gratify the desires of the flesh.<\/span><\/span><\/p>\n<\/td>\n

\n

Now if I do what I do not want, it is no longer I who do it, but<\/a> sin that dwells within me.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The Greek conjunction \u03b5\u1f30<\/a>, if<\/i>, does not occur in Galatians 5:16. Paul and the Holy Spirit did not make this a conditional (if this, then that) statement. I did, hoping to find some barometer that would help me accomplish my<\/i> work of walking by the Spirit: \u201cYou must walk by the Spirit\u201d is the meaning of \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9<\/a> \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> when \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> is understood as an imperative. \u201cWalking by the Spirit is a skill or knack that is trickier to learn by trial-and-error than sound no trumpet<\/i>,20<\/sup><\/a> so that your giving may be in secret<\/i>,\u201d21<\/sup><\/a> I wrote elsewhere<\/a>. <\/span><\/p>\n

Looking back now it seems clear that calling walk by the Spirit<\/i> a \u201cknack\u201d was a tacit admission that I had no clue how \u201cto carry out or perform\u201d it as an \u201caction.\u201d22<\/sup><\/a> Calling it a \u201cknack that is trickier to learn by trial-and-error\u201d barely masked my frustration with that ignorance. But my biggest frustration was the nagging question: \u201cWhy, knowing what I know about walking by the Spirit, do I ever walk according to the flesh?\u201d<\/span><\/p>\n

I had forgotten Paul’s sagacity regarding my identity vis-\u00e0-vis<\/a> sin: Now if I do what I do not want <\/i>(\u1f43<\/a> \u03bf\u1f50<\/a> \u03b8\u1f73\u03bb\u03c9<\/a>), it is no longer I who do it, but<\/a> sin that dwells within me<\/i>.23<\/sup><\/a> Maybe I hadn’t forgotten it completely. I recalled that if sin that dwells within me<\/i> was completing \u201cthe desire of flesh\u201d that was synonymous with walking by the flesh. I was not recalling, however, how sin gained that advantage over me as I made walk by the Spirit<\/i> a rule for me to obey: But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness<\/i>.24<\/sup><\/a><\/span><\/p>\n

There is the answer to my nagging question, \u201cWhy, knowing what I know about walking by the Spirit, do I ever walk according to the flesh?\u201d I attempted to have a righteousness of my own that comes from the law<\/i>25<\/sup><\/a>\u2014walk by the Spirit<\/i> as \u201ca certain action\u201d I must \u201cperform\u201d\u2014playing into sin’s power\u2014the power of sin is the law<\/i>26<\/sup><\/a>\u2014to deceive\u2014For sin, seizing an opportunity through the commandment, deceived me<\/i>.27<\/sup><\/a> The solution is to hear \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> as a statement of fact in the indicative mood\u2014But I say, by the Spirit you walk and the desire of flesh you never accomplish<\/i>28<\/sup><\/a>\u2014as a truth to believe rather than a work to achieve. As Paul concluded: But thanks be to God, who gives<\/i> (\u03b4\u03b9\u03b4\u1f79\u03bd\u03c4\u03b9<\/a>, a present participle of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a>) us the victory through our Lord Jesus Christ<\/i>.29<\/sup><\/a><\/span><\/p>\n

Paul continued (Galatians 5:17 ESV [Table<\/a>])<\/span><\/p>\n

For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for<\/a> these are opposed to each other, to keep you from doing the things<\/a> you want to do. <\/span><\/span><\/p><\/blockquote>\n

The Greek was: \u1f21<\/a> \u03b3\u1f70\u03c1<\/a> \u03c3\u1f70\u03c1\u03be<\/a>, \u201cFor the flesh,\u201d \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b5\u1fd6<\/a>, \u201cdesires\u201d: \u201cFor the flesh desires.\u201d The verb \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b5\u1fd6<\/a> is a 3rd<\/sup> person singular form of \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03ad\u03c9<\/a> in the present tense, active voice and indicative mood. It is a statement of fact and a clear reference to your old self<\/i> (\u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>; aka the old man<\/i><\/a>), which belongs to your former manner of life and is corrupt through deceitful desires<\/i>.30<\/sup><\/a> <\/span><\/p>\n

Next came: \u03ba\u03b1\u03c4\u1f70<\/a> \u03c4\u03bf\u1fe6<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03bf\u03c2<\/a>, \u201cagainst the Spirit’s [desires].\u201d The genitive<\/a> \u03c4\u03bf\u1fe6<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03bf\u03c2<\/a> helps unravel why the ESV translators transformed the verb \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b5\u1fd6<\/a> into a noun with a verb of being (ESV: the desires<\/i>…are<\/i>) and \u1f21<\/a>…\u03c3\u1f70\u03c1\u03be<\/a> in the nominative case<\/a> into a genitive prepositional phrase: of the flesh<\/i>. \u201cFor the flesh desires against the Spirit’s [desires]\u201d is awkward in English, though the point is well-taken.<\/span><\/p>\n

In the next clause the verb \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b5\u1fd6<\/a> is implied: \u03c4\u1f78<\/a> \u03b4\u1f72<\/a> \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1<\/a>, \u201cand the Spirit,\u201d \u03ba\u03b1\u03c4\u1f70<\/a> \u03c4\u1fc6\u03c2<\/a> \u03c3\u03b1\u03c1\u03ba\u1f79\u03c2<\/a>, \u201cagainst the flesh’s [desires].\u201d So, \u201cFor the flesh desires against the Spirit’s [desires] and the Spirit against the flesh’s [desires].\u201d<\/span><\/p>\n

And the next clause: \u03c4\u03b1\u1fe6\u03c4\u03b1<\/a> \u03b3\u1f70\u03c1<\/a>, for these <\/i>(the Spirit and the flesh), \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03b9\u03c2<\/a>, each other<\/i>, \u1f00\u03bd\u03c4\u1f77\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9<\/a>, \u201coppose,\u201d \u1f35\u03bd\u03b1<\/a>, \u201cso that,\u201d \u03bc\u1f74<\/a> \u1f03<\/a> \u1f10\u1f70\u03bd<\/a> \u03b8\u1f73\u03bb\u03b7\u03c4\u03b5<\/a> \u03c4\u03b1\u1fe6\u03c4\u03b1<\/a>, \u201cnot that if you may want these\u201d (e.g.<\/i>, want what the flesh desires), \u03c0\u03bf\u03b9\u1fc6\u03c4\u03b5<\/a>, \u201cyou may do.\u201d So, for these each other<\/i> \u201coppose so that not that if you may want these you may do.\u201d<\/span><\/p>\n

I completely misunderstood for<\/a> these are opposed to each other, to keep you from doing the things<\/a> you want to do<\/i> in English as a standoff between the Spirit and the flesh. The Greek says that even if I want to do what the flesh desires I cannot do it: for it is God<\/a> who works in you, both to will<\/i> (\u03c4\u1f78<\/a> \u03b8\u1f73\u03bb\u03b5\u03b9\u03bd<\/a>) and to work<\/i> (\u03ba\u03b1\u1f76<\/a> \u03c4\u1f78<\/a> \u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u1fd6\u03bd<\/a>) for his good pleasure<\/i>.31<\/sup><\/a> <\/span><\/p>\n

<\/a>In other words, the freedom<\/i> (\u03a4\u1fc7<\/a> \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u1f77\u1fb3<\/a>) for which Christ<\/a> has set us free<\/i>32<\/sup><\/a> is nothing less than the new self<\/i> (\u03c4\u1f78\u03bd<\/a> \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>; aka the new man<\/i><\/a>), created after the likeness of God in true righteousness and holiness<\/i>33<\/sup><\/a> led by the indwelling Holy Spirit: Now the Lord is the Spirit, and where the Spirit of the Lord is, there<\/a> is freedom<\/i> (\u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u1f77\u03b1<\/a>).34<\/sup><\/a> The flesh is not even remotely comparable in power to the Spirit of God.<\/span><\/p>\n

Anyone who does not have the Spirit of Christ does not belong to him<\/i>,35<\/sup><\/a> Paul wrote. The Greek\u2014\u03b5\u1f30<\/a> \u03b4\u1f73<\/a>, \u201cBut if\u201d or \u201cAnd if,\u201d \u03c4\u03b9\u03c2<\/a>, \u201canyone,\u201d \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1<\/a> \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6<\/a>, \u201cChrist’s Spirit,\u201d \u03bf\u1f50\u03ba<\/a> \u1f14\u03c7\u03b5\u03b9<\/a>, \u201cnot have\u201d\u2014seems more hypothetical (Acts 19:1-7<\/a>) than the ESV translation. The Greek continues: \u03bf\u1f57\u03c4\u03bf\u03c2<\/a> \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03c4\u03b9\u03bd<\/a> \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a>; literally, \u201cthis not is of Him.\u201d <\/span><\/p>\n

In the NET<\/a> \u03bf\u1f57\u03c4\u03bf\u03c2<\/a> was translated this person<\/i>. Both translations derive the verb belong<\/i> from the pronoun \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a> in the genitive case<\/a> but there is no form of the verb \u1f00\u03bd\u03ae\u03ba\u03c9<\/a> in this clause. <\/a>I take \u201cBut if anyone Christ’s Spirit not have, this not is of Him\u201d more openly than belonging to an elitist party. He wants us to have his Spirit. He wants us to know Him and abide in Him. <\/a>The Lord is not slow to fulfill his promise as some count slowness<\/i>, Peter wrote, but is patient toward you<\/a>, not wishing that any should perish, but that all should reach repentance<\/i>.36<\/sup><\/a> <\/span><\/p>\n

The Greek words translated not wishing<\/i> were \u03bc\u1f74<\/a> \u03b2\u03bf\u03c5\u03bb\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2<\/a>, a form of \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9<\/a>. According to the Koine Greek Lexicon this means: \u201cThe Lord refuses\u201d or \u201cHe is not consenting,\u201d \u03c4\u03b9\u03bd\u03b1\u03c2<\/a>, \u201csome,\u201d \u1f00\u03c0\u03bf\u03bb\u1f73\u03c3\u03b8\u03b1\u03b9<\/a>, an infinitive form of the verb \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03bc\u03b9<\/a> in the middle voice<\/a>, \u201cto be destroyed, ruined; to perish, die; to be lost.\u201d And this was contrasted with: \u1f00\u03bb\u03bb\u1f70<\/a> \u03c0\u1f71\u03bd\u03c4\u03b1\u03c2<\/a>, \u201cbut all,\u201d \u03b5\u1f30\u03c2<\/a> \u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd<\/a>, \u201cunto repentance,\u201d \u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9<\/a>, a form of \u03c7\u03c9\u03c1\u03ad\u03c9<\/a>. And here there is a choice to be made. <\/span><\/p>\n

The ESV translation should reach<\/i> (coupled with not wishing<\/i> for \u03bc\u1f74<\/a> \u03b2\u03bf\u03c5\u03bb\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2<\/a>) indicates the optative mood<\/a>, a 3rd<\/sup> person singular form of \u03c7\u03c9\u03c1\u03ad\u03c9<\/a>. \u201cThe optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.\u201d37<\/sup><\/a> I will point out, however, that \u03c0\u1f71\u03bd\u03c4\u03b1\u03c2<\/a> (all<\/i>) is plural and \u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9 is the only aorist infinitive listed in the Koine Greek Lexicon<\/a>. As an infinitive verb in the aorist tense<\/a> and active voice<\/a> \u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9<\/a> means: \u201cto make room, give way, withdraw; to be spacious; to go, go out, go away, reach (e.g., the report reached us); to be in motion, go forward, make progress; to have room for, hold, contain; to grasp (mentally), understand, accept; to turn out (in a certain way at the end); to move far and wide.\u201d In other words, \u201cbut all unto repentance to reach.\u201d<\/span><\/p>\n

Accepting \u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9<\/a> as an infinitive form of the verb \u03c7\u03c9\u03c1\u03ad\u03c9<\/a> agrees with the Lord’s current judgment (John 12:31, 32 ESV):<\/span><\/p>\n

<\/a>Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.<\/span><\/span><\/p><\/blockquote>\n

<\/a>How do we respond to such grace? I heard a Christmas sermon as I wrote this essay that reminded me of Mary. There was nothing she could, or even should, do to become pregnant with the Son of God\u2014just as there is nothing we can do to form Christ in us\u2014except believe. Her faith can be ours as well: Behold, I am the servant of the Lord; let it be to me according to your word<\/i>.38<\/sup><\/a><\/span><\/p>\n

\n
Exploration, Part 6<\/em><\/a><\/div>\n
Back to Exploration, Part 9<\/em><\/a><\/div>\n
Back to 3 John<\/em><\/a><\/div>\n
Back to Exploration, Part 11<\/em><\/a><\/div>\n
Back to 3 John, Part 5<\/em><\/a><\/div>\n
Back to Exploration, Part 16<\/em><\/a><\/div>\n
<\/div>\n
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1<\/sup><\/a> Galatians 5:1a (ESV) Table<\/a><\/p>\n<\/div>\n

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2<\/sup><\/a> Galatians 5:1 (EXP1<\/a>) Table<\/a><\/p>\n<\/div>\n

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3<\/sup><\/a> The Greek is \u03bf\u1f57\u03c4\u03bf\u03c2<\/a> \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03c4\u03b9\u03bd<\/a> \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a>; literally, \u201cThis not is of him.\u201d<\/p>\n<\/div>\n

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4<\/sup><\/a> Galatians 4:19 (ESV) Table<\/a><\/p>\n<\/div>\n

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5<\/sup><\/a> Galatians 4:20 (ESV)<\/p>\n<\/div>\n

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6<\/sup><\/a> Galatians 5:1a (EXP1<\/a>) Table<\/a><\/p>\n<\/div>\n

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7<\/sup><\/a> Galatians 5:13a (EXP4<\/a>)<\/p>\n<\/div>\n

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8<\/sup><\/a> Verbal Moods: Imperative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a>, on Resources for Learning New Testament Greek<\/a><\/p>\n<\/div>\n

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9<\/sup><\/a> Galatians 5:1a (ESV) Table<\/a><\/p>\n<\/div>\n

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10<\/sup><\/a> Matthew 9:5 (ESV) Table<\/a><\/p>\n<\/div>\n

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11<\/sup><\/a> The verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1f75\u03c3\u03c9\u03bc\u03b5\u03bd<\/a> is a form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a> in the aorist tense<\/a> and subjunctive mood<\/a> following the conjunction \u1f35\u03bd\u03b1<\/a>. This a purpose or result clause: \u201cif the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.\u201d In other words, walking in newness of life<\/i> \u201cis a definite outcome that will happen as a result of\u201d being buried with him by baptism into death<\/i>, just as Christ was raised from the dead by the glory of the Father<\/i>.<\/p>\n<\/div>\n

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12<\/sup><\/a> Verbal Moods: Indicative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a>, on Resources for Learning New Testament Greek<\/a><\/p>\n<\/div>\n

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13<\/sup><\/a> Galatians 5:1a (ESV) Table<\/a><\/p>\n<\/div>\n

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14<\/sup><\/a> Galatians 5:1a (EXP1<\/a>) Table<\/a><\/p>\n<\/div>\n

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15<\/sup><\/a> Galatians 5:1b (ESV) Table<\/a><\/p>\n<\/div>\n

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16<\/sup><\/a> Galatians 5:1b (EXP1<\/a>) Table<\/a><\/p>\n<\/div>\n

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17<\/sup><\/a> Galatians 5:13 (ESV)<\/p>\n<\/div>\n

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18<\/sup><\/a> Galatians 5:13c (EXP4<\/a>)<\/p>\n<\/div>\n

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19<\/sup><\/a> 2 Timothy 2:15 (ESV)<\/p>\n<\/div>\n

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20<\/sup><\/a> Matthew 6:2 (ESV)<\/p>\n<\/div>\n

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21<\/sup><\/a> Matthew 6:4 (ESV) Table<\/a><\/p>\n<\/div>\n

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22<\/sup><\/a> \u201cThe imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.\u201d From Verbal Moods: Imperative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a> on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

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23<\/sup><\/a> Romans 7:20 (ESV) Table<\/a><\/p>\n<\/div>\n

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24<\/sup><\/a> Romans 7:8a (ESV)<\/p>\n<\/div>\n

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25<\/sup><\/a> Philippians 3:9b (ESV)<\/p>\n<\/div>\n

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26<\/sup><\/a> 1 Corinthians 15:56b (ESV)<\/p>\n<\/div>\n

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27<\/sup><\/a> Romans 7:11a (ESV)<\/p>\n<\/div>\n

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28<\/sup><\/a> Galatians 5:16 (EXP5)<\/p>\n<\/div>\n

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29<\/sup><\/a> 1 Corinthians 15:57 (ESV)<\/p>\n<\/div>\n

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30<\/sup><\/a> Ephesians 4:22b (ESV)<\/p>\n<\/div>\n

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31<\/sup><\/a> Philippians 2:13 (ESV) Table<\/a><\/p>\n<\/div>\n

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32<\/sup><\/a> Galatians 5:1a (ESV) Table<\/a><\/p>\n<\/div>\n

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33<\/sup><\/a> Ephesians 4:24b (ESV)<\/p>\n<\/div>\n

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34<\/sup><\/a> 2 Corinthians 3:17 (ESV) Table<\/a><\/p>\n<\/div>\n

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35<\/sup><\/a> Romans 8:9b (ESV) Table<\/a><\/p>\n<\/div>\n

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36<\/sup><\/a> 2 Peter 3:9 (ESV) Table<\/a><\/p>\n<\/div>\n

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37<\/sup><\/a> Verbal Moods: Optative Mood<\/a>, from Greek Verbs (Shorter Definitions)<\/a> on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

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38<\/sup><\/a> Luke 1:38a (ESV)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Paul continued to describe the freedom for which Christ has set us free1 (Galatians 5:16 ESV). But I say, walk by the Spirit, and you will not gratify the desires of the flesh. But I say (\u039b\u1f73\u03b3\u03c9 \u03b4\u1f73) by the … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6342,6341],"tags":[776,6401,6396,6350,826,5781,5920,3608,6399,3718,6395,6349,6384,977,774,5821,1039,979,6400,6397,543,869,6398,3655,884,807,6394,2031],"class_list":["post-25702","post","type-post","status-publish","format-standard","hentry","category-explorations","category-section-seven","tag-1-corinthians-1556","tag-1-corinthians-1557","tag-1-corinthians-31-8","tag-2-corinthians-317","tag-2-peter-39","tag-2-timothy-215","tag-ephesians-422","tag-ephesians-424","tag-galatians-31-3","tag-galatians-419","tag-galatians-420","tag-galatians-51","tag-galatians-513","tag-galatians-516","tag-galatians-517","tag-john-1231-32","tag-luke-138","tag-matthew-62","tag-matthew-64","tag-matthew-95","tag-philippians-213","tag-philippians-39","tag-romans-61-6","tag-romans-711","tag-romans-720","tag-romans-78","tag-romans-83-9","tag-romans-89"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25702","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=25702"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25702\/revisions"}],"predecessor-version":[{"id":28440,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25702\/revisions\/28440"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=25702"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=25702"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=25702"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}