Tag Archives: 1 Corinthians 13:7

My Deeds, Part 3

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There is a table representing my unstudied view of the relationship of the clauses of Revelation 2:26-29.  I’m considering the clause, who continues in my deeds until the end, because it tugs the hardest at me to return to my own works.  I’ve begun to try to understand τὰ ἔργα μου, translated my deeds, with a study of τηρῶν (a form of τηρέω), translated who continues.  The most basic understanding of τηρῶν is: Blessed is the one who stays alert and does not lose (τηρῶν, a form of τηρέω) his clothes so that he will not have to walk around naked…[1]  It means to keep, not to lose or discard.

To review, the NET translation of John 14:21 confirms both my initial belief and practice, that obeying Jesus’ commands was the path to loving Him, knowing Him and being loved by Him and his Father.  Refining the translation obeys to keeps lowers the standard a bit but doesn’t alter the order of events, that Jesus and his Father loved me because I first loved Jesus (by keeping his commandments, not losing or discarding them).  But this argument was preceded by another, outlined below:

If you love Me…

John 14:15a (NASB)

 …you will keep (τηρήσετε, another form of τηρέω) My commandments.

John 14:15b (NASB)
I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides (μένει, a form of μένω; present tense) with you and will be (ἔσται, a form of εἰμί; future tense) in you.

John 14:16, 17 (NASB)
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control…

Galatians 5:22, 23a (NASB)
I have not come to abolish [the law or the prophets] but to fulfill them.

Matthew 5:17b (NET)

 …love is the fulfillment of the law.

Romans 13:10b (NET)
He who has My commandments and keeps (τηρῶν, a form of τηρέω) them…

John 14:21a (NASB)

 …is the one who loves Me…

John 14:21b (NASB)

I will love Jesus and keep his commandments by the Holy Spirit who abides with me and will be in me.  If I concede to the old man (Ephesians 4:22-24; Colossians 3:9-11), fighting for its own survival by attempting to lose or discard Jesus’ commandments, though it may not alter God’s love for me, I have ceased to love Him with the love that is the fruit of his Spirit, the love that is the fulfillment of the law, no matter what I tell myself and no matter how much emotion I feel for Him.

In this essay I’ll consider John’s explanation, And the person who keeps (τηρῶν, a form of τηρέω) his commandments resides in God, and God in him,[2] but I’ll back up first to take a run at it (1 John 2:28, 29 NET):

And now, little children, remain (μένετε, a form of μένω) in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back.  If you know that he is righteous, you also know that everyone who practices (ποιῶν, a form of ποιέω) righteousness has been fathered by him.

The Greek word translated fathered was γεγέννηται (a form of γεννάω).  John didn’t leave us wondering what he meant by it: Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…[3]  He had a unique understanding of the word μένετε as one of the twelve Jesus sent out with the following instruction (I’ve included Luke 10:7 though it was addressed to the seventy-two others Jesus appointed and sent on ahead of Him).

Mark 6:10 (NET)

Luke 9:4 (NET)

Luke 10:7 (NET)
[Jesus] said to them, “Wherever you enter a house, stay (μένετε, a form of μένω) there until you leave the area.” Whatever house you enter, stay (μένετε, a form of μένω) there until you leave the area. Stay (μένετε, a form of μένω) in that same house, eating and drinking what they give you, for the worker deserves his pay.  Do not move around from house to house.

I understand what it means to stay in a house, to not move around from place to place.  But what does it mean to stay in God?  A few verses prior to this John wrote (1 John 2:24 NET):

As for you, what you have heard from the beginning must remain (μενέτω, another form of μένω) in you.  If what you heard from the beginning remains (μείνῃ, another form of μένω) in you, you also will remain (μενεῖτε, another form of μένω) in the Son and in the Father.

So I remain in the Son and in the Father if Jesus’ teaching remains in me.  Here is Jesus’ teaching on the subject (John 15:4, 5a NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains (μένῃ, another form of μένω) in the vine, so neither can you unless you remain (μένητε, another form of μένω) in me.  I am the vine; you are the branches.  The one who remains (μένων, another form of μένω) in me – and I in him – bears much fruit…

In other words, remaining in Jesus (and his Father) by remaining in the teaching I have heard from the beginning of my new life in Christ (assuming that teaching was the Gospel of Christ) brings forth the fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fulfillment of the law.  Jesus continued, because apart from me you can accomplish nothing.[4]  I don’t think He meant that I couldn’t become a hypocrite, an actor playing at righteousness more or less skillfully.  Jesus warned, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.[5]  But I can’t do the righteousness that fulfills the law apart from remaining in Jesus by remaining in his teaching.

Jesus continued teaching his disciples (John 15:6 NET):

If anyone does not remain (μένῃ, another form of μένω) in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.

He listed some impediments either to hearing in the beginning or to what was heard from the beginning remaining (Luke 8:11-15 NET):

Now the parable means this: The seed is the word of God (ὁ λόγος τοῦ θεοῦ).  Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.  Those on the rock are the ones who receive the word with joy when they hear it, but they have no root.  They believe for a while, but in a time of testing fall away (ἀφίστανται, a form of ἀφίστημι).  As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked (συμπνίγονται, a form of συμπνίγω) by the worries and riches and pleasures of life, and their fruit does not mature.  But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling (κατέχουσιν, a form of κατέχω) to it with an honest and good heart, and bear fruit with steadfast endurance.

If you remain (μείνητε, another form of μένω) in me and my words remain (μείνῃ, another form of μένω) in you, Jesus continued, ask whatever you want, and it will be done (γενήσεται, a form of γίνομαι) for you.  My Father is honored by this, that you bear much fruit and show that you are (γένησθε, another form of γίνομαι) my disciples.[6]  The words if and whatever are the same Greek word ἐὰν.  I understand this request as related to, and bracketed by, bearing fruit.  I’m unsure about translating ἐὰν whatever.  In my case it led to unbelief while—ask [if] you want, and it will be done (or, become) for you—has led to some faith-confirming results.  Jesus continued (John 15:9, 10 NET):   

Just as the Father has loved me, I have also loved you; remain (μείνατε, another form of μένω) in my love.  If you obey (τηρήσητε, another form of τηρέω) my commandments, you will remain (μενεῖτε, another form of μένω) in my love, just as I have obeyed (τετήρηκα, another form of τηρέω) my Father’s commandments and remain (μένω) in his love.

This is how I understood this passage even when the Bible I read translated τηρήσητε keep and τετήρηκα kept.  “Jesus promises to love the disciples if they obey his commandments,” reads the sermon notes for John 15:9-17 on Sermon Writer online.  Here, and other places like it, I turned from being led by the Holy Spirit, especially if my behavior was too embarrassing too often to confess any longer, to take charge of my own righteousness in my own strength.

See what sort of love the Father has given to us: that we should be called God’s children,[7] John continued.  The note (1) in the NET reads:

The ἵνα (Jina) clause is best understood (1) as epexegetical (or explanatory), clarifying the love (ἀγάπην, agapen) that the Father has given to believers. Although it is possible (2) to regard the ἵνα as indicating result, the use of ποταπήν (potapen, “what sort of”) to modify ἀγάπην suggests that the idea of “love” will be qualified further in the following context, and this qualification is provided by the epexegetical ἵνα clause.

I think option (2) is the better understanding.  The sort of love the Father has given to us is not the Father’s feeling for us, but a very practical gift: It is the love that is patient, the love that is kind, the love that bears all things, believes all things, hopes all things, endures all things.[8]  This love may be shared in.  It is the fruit of his Spirit, the fulfillment of the law.  This love may be remained in or may be left behind.  If I leave God’s love behind to run ahead in my own strength God’s love has not and does not change.  If I do not remain in his love I strive way too hard to become a highly-skilled hypocrite rather than receiving the love he has given us.  He gave us this sort of love in order that we should be called God’s children.  Paul concurred with John (Romans 5:5b; 7:6b; 8:3, 4, 14 NET):

…the love of God has been poured out in our hearts through the Holy Spirit who was given to us…

…so that we may serve in the new life of the Spirit and not under the old written code.

For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

For all who are led by the Spirit of God are the sons of God.

“To remain in Jesus’ love,” the entry in SermonWriter reads, “suggests being immersed in Jesus’ love—surrounded by Jesus’ love—comforted by Jesus’ love—empowered by Jesus’ love.  Imagine a swimming pool filled, not with water, but with Jesus’ love.”  All analogies have their problems but this one isn’t too bad.  Ordinarily one tries not to drown in a swimming pool.  A pool of Jesus’ love is really only threatening to the old man (Ephesians 4:25-5:5; Colossians 3:12-17).  The believer lives and breathes in its environs, in fact, only in its environs.  This pool travels with the believer, but the believer can leave the pool.  A believer leaving the pool of God’s love does not change God’s love at all.  Leaving only changes the believer’s access to, and appreciation of, God’s love.  Jesus’ and John’s point was, don’t get out of God’s love.

Here is John again (1 John 3:1-10 NET):

(See what sort of love the Father has given to us: that we should be called God’s children – and indeed we are!  For this reason the world does not know us: because it did not know him.  Dear friends, we are God’s children now, and what we will be has not yet been revealed.  We know that whenever it is revealed we will be like him, because we will see him just as he is.  And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

Everyone who practices (ποιῶν, a form of ποιέω) sin also practices (ποιεῖ, another form of ποιέω) lawlessness; indeed, sin is lawlessness.  And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin.  Everyone who resides (μένων, another form of μένω) in him does not sin; everyone who sins has neither seen him nor known him.  Little children, let no one deceive you: The one who practices (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous.  The one who practices (ποιῶν, a form of ποιέω) sin is of the devil, because the devil has been sinning from the beginning.  For this purpose the Son of God was revealed: to destroy the works of the devil.  Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides (μένει, another form of μένω) in him, and thus he is not able to sin, because he has been fathered (γεγέννηται, a form of γεννάω) by God.  By this the children of God and the children of the devil are revealed: Everyone who does not practice (ποιῶν, a form of ποιέω) righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός) – is not of God.

Now if I do what I do (ποιῶ, another form of ποιέω) not want, Paul wrote believers in Rome, it is no longer me doing it but sin that lives in me.[9]  It is better to greet John’s and Paul’s explanations with faith than with fear or mockery.  But the Spirit of God relentlessly dragged me back when my default position was to “chuck this whole religion thing.”  He was kind and patient when my default position became do-it-myself sanctification, when I said in so many words, “I can’t trust You with something as important as MY righteousness.”  Jaco Gericke had a very different testimony.  I rationalize this difference with Paul’s conclusion: So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[10]  Others rationalize it as individual free will.

When I was young righteousness was a matter of good habits developed through willpower because Jesus had saved me.  Now I can see this as a childish misunderstanding of potentially good teaching.  But at the time I saw Jesus’ salvation only as a reason, why I should do righteousness, never as a cause, how I could do righteousness.  My willpower proved to be unequal to the task.  I am weak-willed vis-à-vis righteousness.  So I tend to minimize the effect of my will and magnify the effect of God’s mercy.   Now that I understand that Jesus’ salvation causes righteousness I have replaced willpower with the fruit of the Holy Spirit.  Of course, I still don’t recognize any habit in me toward the good apart from that daily infusion of his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

On the other hand, I proved to be quite willful, stubborn, rebellious and stiff-necked regarding my sin.  So I tend to see free will as more useful, or more conducive, to sinning.  I don’t tend to argue the point because I can see how one who had more success than I did could regard willpower as helpful in the pursuit of righteousness.  Still, I keep my mind open to the possibility that the preachers of free will may have taken more credit for that righteousness than they deserve.

Little children, John continued, let us not love with word or with tongue but in deed and truth.[11]  As Jesus tried to teach me about the righteousness of God through the faithfulness of Jesus Christ for all who believe,[12] I got tripped up here quite often.  I thought, especially if my performance was less than perfect when I had attempted to trust Him, that his teaching was not his teaching but me playing word games, loving with word (λόγῳ, a form of λόγος) or with tongue (γλώσσῃ, a form of γλῶσσα).  “No, you really have to do it,” I heard many times from my elders if I tried to share what I thought I had been learning.  How I ever thought that obeying rules in my own strength might become loving in deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ, a form of ἀλήθεια), I can’t explain apart from being willful, stubborn, rebellious and stiff-necked.  Now I assume that loving with word or with tongue corresponds to my hypocrisy, while loving in deed and truth corresponds to being led by his Holy Spirit.

John continued (1 John 3:19-24 NET):

And by this we will know that we are of the truth (ἀληθείας, another form of ἀλήθεια) and will convince our conscience in his presence, that if (ἐὰν) our conscience condemns us, that God is greater than our conscience and knows all things.  Dear friends, if (ἐὰν) our conscience does not condemn us, we have confidence in the presence of God, and whatever (ἐὰν; or if) we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment.  And the person who keeps his commandments resides (μένει, another form of μένω) in God, and God in him.  Now by this we know that God resides (μένει, another form of μένω) in us: by the Spirit he has given us.

I want to conclude this essay by addressing one of the statements in the entry in Sermon Writer directly:

The emphasis is love.  Love begins with the Father and flows through the Son to the disciples (v. 9).  It is contingent on obedience…Jesus promises to love the disciples if they obey his commandments.

The demonstrably false statement—“Jesus promises to love the disciples if they obey his commandments”—mischaracterizes God’s love and remaining in his love.  First, consider Jesus’ teaching on the nature of the Father’s love (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  For if you love those who love you, what reward do you have?  Even the tax collectors do the same, don’t they?  And if you only greet your brothers, what more do you do?  Even the Gentiles do the same, don’t they?  So then, be perfect, as your heavenly Father is perfect.

Jesus’ love for me is not equivalent to, or contingent upon, my remaining in his love.  Jesus loves me because God is love and Jesus remains in his Father’s love.  If and only if I remain in his love I will bear the fruit of his Spirit, the love which is the fulfillment of the law, and obey him thereby.  It is not that his love, or even remaining in his love, is contingent upon some open-ended obedience of mine but that my obedience is contingent upon his love and my remaining in his love.

Here the misdirection of translating forms of τηρέω with forms of obey becomes evident.  To keep Jesus’ commandments, not to lose or discard them, has much more in common with his words remaining in us than it does with any form of obey.  Even as I write this I hear the quibble in my head: “But you have obeyed: you have remained in his love by clinging to his teaching.”  I write this quibble off to the religious mind.

I acknowledged the religious mind as nothing more than the carnal mind or the outlook of the flesh, but the term still serves a useful purpose for me.  I expect the carnal mind or the outlook of the flesh to be focused directly on sin.  The pretense of the religious mind is its focus on righteousness, albeit a righteousness of its own derived from the law with a keen desire to justify itself by law.  Consider Jesus’ teaching on the subject (Luke 17:10 NET):

“So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

As I’ve written before, we have this attitude not because we are in some wretched social condition but because our deeds have been done in (or, by) God[13]…for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.[14]

[1] Revelation 16:15b (NET)

[2] 1 John 3:24a (NET)

[3] 1 John 5:1a (NET)

[4] John 15:5b (NET)

[5] Matthew 5:20 (NET)

[6] John 15:7, 8 (NET) Table

[7] 1 John 3:1a (NET)

[8] 1 Corinthians 13:7 (NET)

[9] Romans 7:20 (NET)

[10] Romans 9:18 (NET)

[11] 1 John 3:18 (NET)

[12] Romans 3:22a (NET)

[13] John 3:21b (NET)

[14] Philippians 2:13 (NET)

Romans, Part 68

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This will conclude my consideration of Rejoice in hope, endure in suffering, persist in prayer[1] as a description of love rather than as rules to obey.  I’ll continue with the aftermath of the war between Israel and Benjamin.

So the people came to Bethel and sat there before God (ʼĕlôhı̂ym, האלהים) until evening, weeping loudly and uncontrollably.[2]  They had a foretaste of eternal life, not pie in the sky by and by nor tears without end but an amazing opportunity to know yehôvâh intimately.  The brotherhood had joined together to purge evil from Israel.  The Benjaminites joined together to withstand them.  The brotherhood prevailed, then they mourned the loss of so many of their brother Benjaminites.

They said, “Why, O Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהי) of Israel, has this happened in Israel?”[3]  They regretted (nâcham, וינחמו) what had happened to their brother Benjamin. They acknowledged their part in it, saying, Today we cut off an entire tribe from Israel![4]  The text acknowledged yehôvâh’s complicity: And the people grieved (nâcham, נחם) for Benjamin, because the Lord (yehôvâh, יהוה) had made a void in the tribes of Israel.[5]  But they missed their moment to know Him.  I know this because Phinehas didn’t preach on the text: Then the Lord (yehôvâh, יהוה) relented (nâcham, וינחם) over the evil (raʽ, הרעה [H7451]) that he had said he would do to his people.[6]

Israel missed this eternal moment (as I’ve missed my own so often) because they treated it, not as a glorious insight and revelation to be savored but, as a problem to be solved.  How can we find wives for those who are left?[7]  Why was that a problem?  The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.”[8]   “After all, we took an oath in the Lord’s name,” the victorious brotherhood admitted, “not to give them our daughters as wives.”  So they asked, “Who from all the Israelite tribes did not assemble before the Lord at Mizpah?”[9]

The victorious brotherhood’s focus was not on eternal life, knowing yehôvâh, but on justifying themselves before yehôvâh: This is what the Lord (yehôvâh, יהוה) has commanded [Table]: If a man makes a vow to the Lord or takes an oath of binding obligation on himself, he must not break his word, but must do whatever he has promised [Table].[10]  They had made two thoughtless oaths at Mizpah: They had made a solemn oath that whoever did not assemble before the Lord at Mizpah must certainly be executed.[11]  So from the beginning there was no real hope that the incident at Gibeah would be settled as a police matter: The Benjaminites heard that the Israelites had gone up to Mizpah,[12] but apparently did not attend.

And I, before I realized that I had the timing of events reversed, would have laid all that happened next on Jephthah.  I thought he was the brotherhood’s inspiration, a kind of butterfly effect, rather than someone overwhelmed by a massive wave of popular precedent.  That popular precedent might have become, if not the image of knowing yehôvâh, the image and meaning of obeying Him, if not for the precious words appended to its retelling: Each man did what he considered to be right.[13]   

Now it just so happened no one from Jabesh Gilead had come to the gathering.  When they took roll call, they noticed none of the inhabitants of Jabesh Gilead were there.[14]  Jabesh Gilead was east of the Jordan River in the land that Phineas had insinuated might be tainted.  I’ve written elsewhere about the cost of acknowledging a thoughtless oath.  But the victorious brotherhood had “good” reason not to confess the thoughtless oath that “justified” exterminating the inhabitants of Jabesh Gilead, namely, their other thoughtless oath not to give their daughters as wives to the surviving Benjaminites (Judges 21:10, 11a NET):

So the assembly sent 12,000 capable warriors against Jabesh Gilead.  They commanded them, “Go and kill with your swords the inhabitants of Jabesh Gilead, including the women and little children (ṭaph, והטף; Septuagint: the translators seem to have edited out the part about killing children).  Do this: exterminate every male, as well as every woman who has had sexual relations with a male.  But spare the lives of any virgins.”

They found among the inhabitants of Jabesh Gilead four hundred young girls (naʽărâh, נערה; Septuagint: νεάνιδας) who were virgins (bethûlâh, בתולה; Septuagint: παρθένους)…[15]  The Benjaminites returned at that time, and the Israelites gave to them the women they had spared from Jabesh Gilead.  But there were not enough to go around.[16]

So, they commanded the Benjaminites, “Go hide in the vineyards, and keep your eyes open.  When you see the daughters of Shiloh coming out to dance in the celebration, jump out from the vineyards.  Each one of you, catch yourself a wife from among the daughters of Shiloh and then go home to the land of Benjamin.[17]  The Benjaminites did as instructed.  They abducted two hundred of the dancing girls to be their wives.[18]  Then the brotherhood disbanded, after having become as great a menace (to more women) as the children of Belial they exterminated.

“There is no one righteous, not even one, Paul gathered the judgments of yehôvâh on the wicked and unbelieving scattered primarily throughout the Psalms of David (also Isaiah) and applied them to all, “there is no one who understands, there is no one who seeks God.  All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”

“Their throats are open graves, they deceive with their tongues (See Septuagint comparison below), the poison of asps is under their lips.”

“Their mouths are full of cursing and bitterness.”

“Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known (See Septuagint comparison below).”

“There is no fear of God before their eyes.”[19]

How can I rejoice (χαίροντες, a form of χαίρω) in hope here?  And I don’t mean simply in the face of ancient history.  For all our laws, all our police and all our courts, our “justice” is ultimately as puerile as theirs was.  It seems more like a time to endure (ὑπομένοντες, a form of ὑπομένω) in suffering than to rejoice in hope, but that is my point.

The same love which endures (ὑπομένει, another form of ὑπομένω) all things,[20] does not rejoice (χαίρει, another form of χαίρω) in iniquity (ἀδικίᾳ, a form of ἀδικία), but rejoices (συγχαίρει, a form of συγχαίρω) in the truth (ἀληθείᾳ, a form of ἀλήθεια);[21] love is the true justice which does no wrong to a neighbor in the first place; it is the fulfillment of the law,[22] rather than some vain effort to stuff the toothpaste back in the tube after injustice (ἀδικίᾳ, a form of ἀδικία) has prevailed.  And this love without hypocrisy, The love unfeigned, is what I think Paul continued to describe: Rejoice in hope (ἐλπίδι, a form of ἐλπίς), endure (ὑπομένοντες, a form of ὑπομένω) in suffering (θλίψει, a form of θλίψις), persist in prayer.[23]

Now may the God of hope (ἐλπίδος, another form of ἐλπίς) fill (πληρώσαι, a form of πληρόω) you with all joy (χαρᾶς, a form of χαρά) and peace (εἰρήνης, a form of εἰρήνη) as you believe in him, Paul wrote his benediction to the Romans, so that you may abound in hope (ἐλπίδι, a form of ἐλπίς) by the power (δυνάμει, a form of δύναμις) of the Holy Spirit.[24]  And by his power and the continuous infusion of his joy (χαρὰ) and his peace (εἰρήνη) [not to mention the other aspects of the fruit of the Spirit[25]], the apostles, after they had been beaten, left the council rejoicing (χαίροντες, a form of χαίρω) because they had been considered worthy to suffer dishonor for the sake of the name[26] (e.g., Ἰησοῦ, a form of Ἰησοῦς, understood as yehôvâh).

So is this χαρὰ from the Holy Spirit like some kind of drug that overcomes reality?  On the contrary, it is an aspect of the truth (ἀλήθεια) that overcomes the injustice (ἀδικίᾳ, a form of ἀδικία) that masquerades as reality.  Set them apart in the truth (ἀληθείᾳ, a form of ἀλήθεια), Jesus prayed to his Father, your word is truth (ἀλήθεια).[27]  We understand in some sense that we are not to focus on the manmade muck we see around us.  We are keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith instead.  For the joy (χαρᾶς, a form of χαρά) set out for him he endured (ὑπέμεινεν, another form of ὑπομένω) the cross…[28]  And the one who endures (ὑπομείνας, another form of ὑπομένω) to the end (τέλος) will be saved.[29]

As I considered all this I read an article in MSN News online:[30]

An Islamic State Jihadist killed his mother in a public square in the Syrian city of Raqa who begged him to leave the organization, a monitor said Friday.  Ali Saqr, 20, had reported his mother, Lina, to IS authorities in Raqa because “she tried to persuade him to leave IS and flee the city,” the Syrian Observatory for Human Rights said.  Authorities subsequently arrested the woman and accused her of apostasy, the monitoring group said.  On Wednesday, she was shot to death by her son “in front of hundreds of people close to the mail service building in Raqa city,” the Observatory added.

Ali Saqr is a comtemporary example of Jephthah or any of the brotherhood who judged and condemned the Benjaminites in Gibeah.  He cannot go home to consider what he has done.  He has been judged and condemned by Superpowers who care nothing for him.  If the entry to hell is marked by the words—Abandon all hope, ye who enter here—then the entry to our synagogues and churches should read—yehôvâh relented over the evil that he had said he would do to his people—and the churches can add his most profound words—Follow Me!

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory.  Not only this, but we also rejoice (καυχώμεθα, a form of καυχάομαι) in sufferings (θλίψεσιν, another form of θλίψις), knowing that suffering (θλῖψις, another form of θλίψις) produces endurance (ὑπομονὴν, a form of ὑπομονή), and endurance (ὑπομονὴ), character, and character, hope (ἐλπίδα, another form of ἐλπίς) .  And hope (ἐλπὶς) does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.[31]

“Repent,” Peter said, “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 of the Holy Spirit.  For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”  With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!”  So those who accepted his message were baptized, and that day about three thousand people were added.  They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.[32]

It seems fitting to end this essay with Paul’s instruction to Timothy on prayer (1 Timothy 2:1-6 NET):

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.  Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth.  For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time.

Below are two tables comparing Old Testament quotations in Paul’s letter to the Romans to the Septuagint.

Romans 3:13 (NET)

 Romans 3:13 (Greek Text)

Psalms 5:9b; 140:3b (Septuagint)
Their throats are open graves,

they deceive with their tongues,

 τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν
the poison of asps is under their lips. ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν διάψαλμα
Romans 3:15-17 (NET) Romans 3:15-17 (Greek Text)

Isaiah 59:7a, 7c, 8a  (Septuagint)
Their feet are swift to shed blood, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσιν ταχινοὶ ἐκχέαι αἷμα
ruin and misery are in their paths, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν
and the way of peace they have not known. καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν (a form of γινώσκω). καὶ ὁδὸν εἰρήνης οὐκ οἴδασιν (a form of εἴδω).

[1] Romans 12:12 (NET)

[2] Judges 21:2 (NET)

[3] Judges 21:3a (NET)

[4] Judges 21:6 (NET)

[5] Judges 21:15 (NKJV)

[6] Exodus 32:14 (NET)

[7] Judges 21:7a (NET)

[8] Judges 21:1 (NET)

[9] Judges 21:7b, 8a (NET)

[10] Numbers 30:1b, 2 (NET)

[11] Judges 21:5b (NET)

[12] Judges 20:3a (NET)

[13] Judges 21:25b (NET)

[14] Judges 21:8b, 9 (NET)

[15] Judges 21:12a (NET)

[16] Judges 21:14 (NET)

[17] Judges 21:20, 21 (NET)

[18] Judges 21:23a (NET)

[19] Romans 3:10b-18 (NET)

[20] 1 Corinthians 13:7d (NET)

[21] 1 Corinthians 13:6 (NKJV)

[22] Romans 13:10 (NET)

[23] Romans 12:12 (NET)

[24] Romans 15:13 (NET)

[25] Galatians 5:22, 23 (NET)

[26] Acts 5:41 (NET) Table

[27] John 17:17 (NET)

[28] Hebrews 12:2a (NET)

[29] Mark 13:13b (NET)  I assume that this endurance is achieved by the patience (μακροθυμία) that is another aspect of the fruit of the Spirit not some act of will or human effort.

[30] “Syria jihadist ‘kills mother’ after she asked him to leave IS”

[31] Romans 5:1-5 (NET)

[32] Acts 2:38-42 (NET) Table1; Table2

Romans, Part 60

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Rejoice in hope, endure in suffering, persist in prayer.[1]  I want to look at this as a description of love rather than as rules to obey.  To begin I’ve made the following table.

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

Joy (χαρὰ)
I have told you these things so that my joy may be in you, and your joy may be complete.

John 15:11 (NET)

 I have great confidence in you; I take great pride on your behalf.  I am filled with encouragement; I am overflowing with joy in the midst of all our suffering.

2 Corinthians 7:4 (NET)
Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

 …not glad about injustice, but rejoices in the truth.

1 Corinthians 13:6 (NET)

 

[Love] hopes all things, endures all things.

1 Corinthians 13:7b (NET)
And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray.

Matthew 18:13 (NET)

 Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 15:6 (NET)

 Set them apart in the truth; your word is truth.

John 17:17 (NET)
This Love Without Hypocrisy…

Romans 12:9-21 (NET)

 Rejoice (χαίροντες, a form of χαίρω) in hope (ἐλπίδι, a form of ἐλπίς), endure (ὑπομένοντες, a form of ὑπομένω) in suffering (θλίψει, a form of θλίψις)…

Romans 12:12a (NET)

 …persist (προσκαρτεροῦντες, a form of προσκαρτερέω) in prayer.

Romans 12:12b (NET)
So they left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name.

Acts 5:41 (NET) Table

 

Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.

Romans 15:13 (NET)

 But the one who endures to the end will be saved.

Mark 13:13b (NET)[2]

 

Blessed is the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our troubles so that we may be able to comfort those experiencing any trouble with the comfort with which we ourselves are comforted by God.

2 Corinthians 1:3, 4 (NET)

 They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

Acts 2:42 (NET)

The Greek word translated rejoice is χαίροντες (a form of χαίρω).  The aspect of the fruit of the Spirit that fulfills this rejoicing is joy (χαρὰ).  Joy (χαρά) and gladness will come to you,[3] an angel of the Lord prophesied to Zechariah the priest.  He and his wife Elizabeth did not have a child, because Elizabeth was barren, and they were both very old.[4]  Zechariah…your prayer has been heard, the angel said, and your wife Elizabeth will bear you a son; you will name him John.[5]

Clearly χαρά was used to name this ordinary joy, but I won’t spend much time on that.  I don’t have any problem rejoicing when I get my way, when I get what I want.  To rejoice in hope indicates that I rejoice prior to that time.  For the joy (χαρᾶς, a form of χαρά) set out for him [Jesus] endured (ὑπέμεινεν, a form of ὑπομένω) the cross, disregarding its shame.[6]

I’ve misunderstood this verse often enough, thinking that joy was simply a euphemism for a seat at the right hand of the throne of God.[7]  And so, enduring difficulties was a rational calculation based on faith in a given outcome (e.g., I can endure the University because in the end I will get a degree and a higher paying job).  I have no real reason to ignore faith (πίστις) here.  Faith is another aspect of the fruit of Christ’s Spirit.  But I’m not a fun guy to be around when I’m enduring difficult circumstances by faith in a rational outcome.  And I certainly won’t do any rejoicing until I get what I want.

More to the point, perhaps, a seat at the right hand of the throne of God offered Jesus no upward mobility: And now, Father, He prayed, glorify me at your side with the glory I had with you before the world was created.[8]  It was simply a matter of getting back to where He belonged, not much incentive to endure the cross, disregarding its shame.  It leads me to believe that the joy set out for him was much more than a euphemism for something else.

I have told you these things so that my joy (χαρὰ) may be in you, and your joy (χαρὰ) may be complete (πληρωθῇ, a form of πληρόω).[9]  Here is a statement, if I will hear it, that the joy set out for Jesus may be in me, and his joy will πληρωθῇ (or, fulfill) my joy.  Interestingly, this statement resides in a passage about bearing fruit (John 15:5, 7-9 NET Table).

I am the vine; you are the branches.  The one who remains in me – and I in him – bears much fruit (καρπὸν, a form of καρπός), because apart from me you can accomplish nothing…If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.  My Father is honored by this, that you bear much fruit (καρπὸν, a form of καρπός) and show that you are my disciples.  Just as the Father has loved (ἠγάπησεν, a form of ἀγαπάω) me, I have also loved (ἠγάπησα, another form of ἀγαπάω) you; remain in my love (ἀγάπῃ, a form of ἀγάπη).

But the fruit (καρπὸς) of the Spirit is love (ἀγάπη), joy (χαρὰ), peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.[10]  I would love to say that I heard these words and was transformed by them.  But what I heard was, If you obey my commandments, you will remain in my love, just as I have obeyed my Father’s commandments and remain in his love.[11]  And I reasoned that there was no way around it, a sinner like I am must man-up and out-Pharisee the Pharisees or burn[12] in hell for all eternity: For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.[13]

Failing that, I heard, My commandment is this – to love (ἀγαπᾶτε, another form of ἀγαπάω) one another just as I have loved (ἠγάπησα, another form of ἀγαπάω) you.[14]  Eureka!  I found it, I thought.  A sinner like I am can’t out-Pharisee the Pharisees by trying to keep rules; a sinner like I am out-Pharisees the Pharisees by trying to love like Jesus: Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.[15]

No one has greater love (ἀγάπην, a form of ἀγάπη) than this, Jesus continued, that one lays down his life for his friends.[16]  As a hypocrite I thought like an actor: I should imitate Jesus’ love.  Failing that, I began to hear again (John 15:14-17 NET).

You are my friends if you do what I command you.  I no longer call you slaves, because the slave does not understand (οἶδεν, a form of εἴδω) what his master is doing.  But I have called you friends, because I have revealed (ἐγνώρισα, a form of γνωρίζω) to you everything I heard from my Father.  You did not choose me, but I chose you and appointed you to go and bear fruit (καρπὸν, a form of καρπός), fruit (καρπὸς) that remains, so that whatever you ask the Father in my name he will give you.  This I command you – to love (ἀγαπᾶτε, another form of ἀγαπάω) one another.

There it was again, to go and bear fruit.  Okay, if imitation isn’t the sincerest form of flattery, what do You want?  to love one another just as I have loved you.  How did You love?  I made known your name to them, Jesus prayed to his Father, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, another form of ἀγαπάω) me with may be in them, and I may be in them.[17]   But the fruit (καρπὸς) of the Spirit is love (ἀγάπη)…[18]

There it was, hiding in plain sight.  It wasn’t a “modern” translation: And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.[19]  It was there from the beginning of the translation of the Bible into English.  Why was it so difficult to hear?  Why did I doubt it?  My answer to that question is the religious mind.  There is a way that seems right to a person, but its end is the way that leads to death.[20]

I have great confidence (παρρησία, a form of παῤῥησία) in you; I take great pride (καύχησις) on your behalf, [21] Paul wrote the Corinthians.  The confidence he wrote about was a “freedom in speaking” an “unreservedness in speech,” according to the definition of παρρησία in the NET.  I think this refers to the boasting he wrote about later in the same letter: I keep boasting (καυχῶμαι, a form of καυχάομαι) to the Macedonians about this eagerness of yours, that Achaia has been ready to give since last year, and your zeal to participate has stirred up most of them.[22]

What really interests me in this context is what he wrote next:  I am filled with encouragement (παρακλήσει, a form of παράκλησις); I am overflowing with joy (χαρᾷ, a form of χαρὰ) in the midst of all our suffering (θλίψει, a form of θλίψις).[23]  So even as he was concerned whether the Corinthians’ haste would be timely enough—if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated[24]—he was overflowing with the joy set out for Jesus.  The Greek word παρακλήσει (a form of παράκλησις) translated encouragement relates to the παράκλητος as κλητός relates to κλῆσις and καλέω.  But the Advocate (παράκλητος), the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.[25]

Love (ἀγάπη) is not glad (χαίρει, another form of χαίρω) about injustice.[26]  I’ll spend some time here focused on the injustice (ἀδικίᾳ, a form of ἀδικία) love is not glad (or, does not rejoice)[27] about (ἐπὶ, a form of ἐπί).  The person who speaks on his own authority, Jesus said, desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness (ἀδικία) in him.[28]  In Greek it reads, ὁ ἀφ᾿ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ (literally, “this from himself speaks the honor his own seeks”).

I realize Jesus is the one who desires the honor of the one who sent him…a man of integrity, and there is no unrighteousness in him..  Still, I find some guidance here for Bible study.  School is easy if you seek to make good grades.  All that stuff the professor jabbers on about all semester is the answer to the questions on the tests.  Remember it, feed it back, get a good grade.  The kiss of death is to actually become interested in the subject matter.  When that happens to me I get my own ideas about the questions and their answers, and I tend to speak from myself.  In other words, I disagree with the professor’s answers to his or her own questions on tests.

The academic alternative to speaking from myself is to quote recognized authorities.  That’s how I began my Bible study adventure.  But eventually it dawned on me that the Ἰουδαίοις (a form of  Ἰουδαῖος) did that faithfully.  The problem with that procedure was that Jesus appeared and declared their recognized authorities wrong.

Matthew Mark
Then Pharisees and experts in the law came from Jerusalem to Jesus and said, “Why do your disciples disobey the tradition of the elders?  For they don’t wash their hands when they eat.”

Matthew 15:1, 2 (NET)

 

 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed hands?”

Mark 7:5 (NET)
He answered them, “And why do you disobey the commandment of God because of your tradition?

Matthew 15:3 (NET)

 He also said to them, “You neatly reject the commandment of God in order to set up your tradition.

Mark 7:9 (NET)
For God said, ‘Honor your father and mother’ and ‘Whoever insults his father or mother must be put to death.’  But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” he does not need to honor his father.’  You have nullified the word of God on account of your tradition.

Matthew 15:4-6 (NET)

 For Moses said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’  But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ (that is, a gift for God), then you no longer permit him to do anything for his father or mother.  Thus you nullify the word of God by your tradition that you have handed down.  And you do many things like this.”

Mark 7:10-13 (NET)
Hypocrites!  Isaiah prophesied correctly about you when he said, ‘This people honors me with their lips, but their heart is far from me, and they worship me in vain, teaching as doctrines the commandments of men.’”

Matthew 15:7-9 (NET)

 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: ‘This people honors me with their lips, but their heart is far from me.  They worship me in vain, teaching as doctrine the commandments of men.’

Mark 7:6, 7 (NET)
Having no regard for the command of God, you hold fast to human tradition.”

Mark 7:8 (NET)

For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.[29]  On the surface it sounds like a simple enough works religion, until I hear one of his judgments: On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ [Table] Then I will declare to them, ‘I never knew you.  Go away from me, you lawbreakers!’[30]

What’s a sinner saved by grace to do?  My best answer to date is, be a sinner saved by grace.  Yes, I’m speaking from myself as opposed to quoting recognized authorities.  But I’m not seeking honor for me.  I am seeking honor for Jesus and his Father, Not that anyone has seen the Father except the one who is from God – he has seen the Father.[31]  Still Jesus said, No one can come to me unless the Father who sent me draws him.[32]  I have come to Jesus.[33]  I’m not entirely comfortable saying I am a man of integrity, and there is no unrighteousness (ἀδικία) in me, except in that sense that Paul wrote about of faith in the God who makes the dead alive and summons the things that do not yet exist as though they already do.[34]   I am on that path.

I’ll pick this up again in the next essay.

[1] Romans 12:12 (NET)

[2] Also: Matthew 10:22; 24:13 (NET)

[3] Luke 1:14a (NET)

[4] Luke 1:7 (NET)

[5] Luke 1:13 (NET)

[6] Hebrews 12:2b (NET)

[7] Hebrews 12:2c (NET)

[8] John 17:5 (NET)

[9] John 15:11 (NET)

[10] Galatians 5:22, 23 (NET)

[11] John 15:10 (NET)

[12] John 15:6 (NET)

[13] Matthew 5:20 (NET)

[14] John 15:12 (NET)

[15] Romans 13:10 (NET)

[16] John 15:13 (NET)

[17] John 17:26 (NET)

[18] Galatians 5:22a (NET)

[19] John 17:26 (KJV)

[20] Proverbs 14:12 (NET)

[21] 2 Corinthians 7:4a (NET)

[22] 2 Corinthians 9:2b (NET)

[23] 2 Corinthians 7:4b (NET)

[24] 2 Corinthians 9:4 (NET)

[25] John 14:26 (NET)

[26] 1 Corinthians 13:6a (NET)

[27] 1 Corinthians 13:6 (NASB)

[28] John 7:18 (NET)

[29] 2 Corinthians 5:10 (NET)

[30] Matthew 7:22, 23 (NET)

[31] John 6:46 (NET)

[32] John 6:44a (NET)

[33] modus ponens

[34] Romans 4:17b (NET)

Romans, Part 50

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Love must be without hypocrisy,[1] Paul continued.  Actually, he wrote, Ἡ ἀγάπη ἀνυπόκριτος.  Paul wrote a lot about ἀγάπη.[2]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment of the law.[3]  What do you want? He asked the Corinthians.  Shall I come to you with a rod of discipline or with love (ἀγάπῃ) and a spirit of gentleness?[4] He not only contrasted ἀγάπῃ to a rod of discipline but to knowledge: Knowledge puffs up (φυσιοῖ, a form of φυσιόω),[5] but love (ἀγάπη) builds up.[6]

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love does not brag, it is not puffed up (φυσιοῦται, a form of φυσιόω).  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω)[7] all things.[8]  Love (ἀγάπη) never ends.[9]  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).[10]  Everything you do should be done in love (ἀγάπῃ).[11]

For the love (ἀγάπη) of Christ controls us, he continued to believers in Corinth, since we have concluded this, that Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[12]  One of the ways Paul and his associates commended themselves was by genuine love (2 Corinthians 6:3-10 NET):

We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.  But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, in beatings, in imprisonments, in riots, in troubles, in sleepless nights, in hunger, by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine (ἀνυποκρίτῳ, a form of ἀνυπόκριτος)[13] love (ἀγάπῃ), by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left, through glory and dishonor, through slander and praise; regarded as impostors, and yet true; as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged and yet not executed; as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.

God’s love (ἀγάπη τοῦ θεοῦ) was part of Paul’s benediction to the Corinthians: The grace of the Lord Jesus Christ and the love of God (καὶ ἡ ἀγάπη τοῦ θεοῦ; literally, “and this love of God’s”) and the fellowship of the Holy Spirit be with you all.[14]  God’s love comes to me as the fruit of his Spirit: the fruit (καρπὸς)[15] of the Spirit is love (ἀγάπη), joy (χαρὰ),[16] peace (εἰρήνη),[17] patience (μακροθυμία),[18] kindness, goodness, faithfulness (πίστις),[19] gentleness (πραΰτης),[20] and self-control.  Against such things there is no law.[21]  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 (ἀγάπῃ).[22]

Paul prayed for the Ephesians that according to the wealth of his glory [the Father] may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith (πίστεως, a form of πίστις), so that, because you have been rooted and grounded in love (ἀγάπῃ), you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love (ἀγάπην, a form of ἀγάπη) of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.[23]  I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, with all humility and gentleness (πραΰτητος, a form of πραΰτης), with patience (μακροθυμίας, a form of μακροθυμία), bearing with one another in love (ἀγάπῃ), making every effort to keep the unity of the Spirit in the bond of peace (εἰρήνης, a form of εἰρήνη).[24]

So we are no longer to be children, Paul concluded for the Ephesians, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes.  But practicing the truth in love (ἀγάπῃ), we will in all things grow up into Christ, who is the head.  From him the whole body grows, fitted and held together through every supporting ligament.  As each one does its part, the body grows in love (ἀγάπῃ).[25]  Therefore, be imitators of God as dearly loved (ἀγαπητὰ, a form of ἀγαπητός)[26] children and live in love (ἀγάπῃ), just as Christ also loved (ἠγάπησεν, a form of ἀγαπάω) us and gave himself for us, a sacrificial and fragrant offering to God.[27]  Peace (Εἰρήνη) to the brothers and sisters, and love (ἀγάπη) with faith (πίστεως, a form of πίστις), from God the Father and the Lord Jesus Christ.[28]

And I pray this, Paul wrote the Philippians, that your love (ἀγάπη) may abound even more and more in knowledge and every kind of insight so that you can decide what is best, and thus be sincere and blameless for the day of Christ, filled with the fruit (καρπὸν, a form of καρπός) of righteousness [love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] that comes through Jesus Christ to the glory and praise of God.[29]  My goal, he wrote the Colossians, is that their hearts, having been knit together in love (ἀγάπῃ), may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.[30]

To the church at Thessalonica Paul wrote: And may the Lord cause you to increase and abound in love (ἀγάπῃ) for one another and for all, just as we do for you, so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[31]  We ought to thank God always for you, brothers and sisters, and rightly so, because your faith (πίστις) flourishes more and more and the love (ἀγάπη) of each one of you all for one another is ever greater.  As a result we ourselves boast about you in the churches of God for your perseverance and faith (πίστεως, a form of πίστις) in all the persecutions and afflictions you are enduring.[32]

But the aim of our instruction, Paul wrote Timothy, is love (ἀγάπη) that comes from a pure heart, a good conscience, and a sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις).[33]  I recall your sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις) that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you.[34]  This sincere faith (πίστεως ἀνυποκρίτου, ἀνυποκρίτου πίστεως), as opposed to a hypocritical faith, comes from God in Christ through the fruit of the Holy Spirit, not from myself.  This love without hypocrisy (Ἡ ἀγάπη ἀνυπόκριτος) shares the same origin, the same path and delivery method.

Let no one look down on you because you are young, Paul admonished Timothy, but set an example for the believers in your speech, conduct, love (ἀγάπῃ), faithfulness (πίστει, a form of πίστις), and purity.[35]  Hold to the standard of sound (ὑγιαινόντων, a form of ὑγιαίνω)[36] words that you heard from me and do so with the faith (πίστει, a form of πίστις) and love (ἀγάπῃ) that are in Christ Jesus.  Protect that good thing entrusted to you, through the Holy Spirit who lives within us.[37]

Jesus warned us what was coming: Then they will hand you over to be persecuted and will kill you.  You will be hated by all the nations because of my name.  Then many will be led into sin, and they will betray one another and hate one another.  And many false prophets will appear and deceive many, and because lawlessness will increase so much, the love (ἀγάπη) of many will grow cold.  But the person who endures (ὑπομείνας, a form of ὑπομένω) to the end will be saved.[38]  This love without hypocrisy bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω) all things.[39]

Just as the Father has loved (ἠγάπησεν, a form of ἀγαπάω)[40] me, Jesus said, I have also loved (ἠγάπησα, another form of ἀγαπάω) you; remain in my love (ἀγάπῃ).  If you obey my commandments (ἐντολάς, a form of ἐντολή),[41] you will remain in my love (ἀγάπῃ), just as I have obeyed my Father’s commandments (ἐντολάς, a form of ἐντολή) and remain in his love (ἀγάπῃ).  I have told you these things so that my joy (χαρὰ) may be in you, and your joy (χαρὰ) may be complete.  My commandment (ἐντολὴ) is this – to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, a form of ἀγαπάω) you.[42]

As I’ve written before it is axiomatic to me that the way Jesus loved us was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.[43]  He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.[44]

Writing to the Corinthians about giving, Paul mentioned something about ἀγάπῃ which troubled the NET translators: But as you excel in everything – in faith (πίστει, a form of πίστις), in speech, in knowledge, and in all eagerness and in the love (ἀγάπῃ) from us that is in you – make sure that you excel in this act of kindness too.[45]  The note in the NET reads:

“The reading ‘the love from us that is in you’ is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel ‘in the love from us that is in you’?  Most likely, because of this difficulty, several early scribes, as well as most later ones…altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ).  The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ is found, however, in excellent and early witnesses….As the harder reading it explains the rise of the other reading.  What, then, is the force of ‘in the love from us that is in you’?  Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.”

Now, I don’t think Paul was suddenly taking credit for the fruit of the Spirit—the love from us that is in you.  I believe he meant the love from God that he taught them. You, however, have followed my teaching, he wrote Timothy, my way of life, my purpose, my faith (πίστει, a form of πίστις), my patience (μακροθυμίᾳ), my love (ἀγάπῃ), my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra.[46]  It seems to me a more literal translation of the Greek here would have been: “You, however, have followed [this] teaching [of mine], [this] way of life, [this] purpose, [this] faith, [this] patience, [this] love, [this] endurance…”  And this love from Paul’s teaching was in them because they believed.

And that is the key for us, too.  Now without faith (πίστεως, a form of πίστις) it is impossible to please him, for the one who approaches God must believe that he exists…[47]  To come to know and to believe the love (ἀγάπην, a form of ἀγάπη) that God has in us[48] we must first believe that it is there for us.  It’s a little like learning to float.  I had to learn to trust the water, that it would bear me up.  And I had to reject the testimony of those who claimed otherwise.

[1] Romans 12:9a (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 4:21 (NET)

[6] 1 Corinthians 8:1b (NET)

[8] 1 Corinthians 13:4-7 (NET)

[9] 1 Corinthians 13:8a (NET)

[10] 1 Corinthians 13:13 (NET)

[11] 1 Corinthians 16:14 (NET)

[12] 2 Corinthians 5:14, 15 (NET)

[14] 2 Corinthians 13:13 (NET)

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

[22] Ephesians 1:3, 4 (NET)

[23] Ephesians 3:16-19 (NET)

[24] Ephesians 4:1-3 (NET)

[25] Ephesians 4:14-16 (NET)

[27] Ephesians 5:1, 2 (NET)

[28] Ephesians 6:23 (NET)

[29] Philippians 1:9-11 (NET)

[30] Colossians 2:2, 3 (NET)

[31] 1 Thessalonians 3:12, 13 (NET)

[32] 2 Thessalonians 1:3, 4 (NET)

[33] 1 Timothy 1:5 (NET)

[34] 2 Timothy 1:5 (NET)

[35] 1 Timothy 4:12 (NET)

[37] 2 Timothy 1:13, 14 (NET)

[38] Matthew 24:9-12 (NET)

[39] 1 Corinthians 13:7 (NET)

[42] John 15:9-12 (NET)

[43] John 1:32 (NET)

[44] John17:26 (NET)

[45] 2 Corinthians 8:7 (NET)

[46] 2 Timothy 3:10, 11a (NET)

[47] Hebrews 11:6 (NET)

[48] 1 John 4:16a (NET) Table

Romans, Part 21

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

Romans 4:18a (NET Parallel Greek)

Genesis 17:5b (Septuagint BLB) Table

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

Romans 4:18a (NET)

Genesis 17:5b (NETS)

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

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

Romans 4:18b (NET Parallel Greek)

Genesis 15:5b (Septuagint BLB) Table

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

Romans 4:18b (NET)

Genesis 15:5b (NETS)

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

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

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

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

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

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

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

Romans 4:23b (NET Parallel Greek)

Genesis 15:6b (Septuagint BLB) Table

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

Romans 4:23b (NET)

Genesis 15:6b (NETS)

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

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

Genesis 22:3 (Tanakh)

Genesis 22:3 (KJV)

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

Genesis 22:3, 4a (BLB Septuagint)

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

Genesis 22:3, 4a (NETS)

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

Genesis 22:8 (Tanakh)

Genesis 22:8 (KJV)

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

Genesis 22:8 (BLB Septuagint)

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

Genesis 22:8 (NETS)

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

Genesis 22:11 (Tanakh)

Genesis 22:11 (KJV)

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

Genesis 22:11 (BLB Septuagint)

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

Genesis 22:11 (NETS)

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

Genesis 22:12 (Tanakh)

Genesis 22:12 (KJV)

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

Genesis 22:12 (BLB Septuagint)

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

Genesis 22:12 (NETS)

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

Genesis 22:13 (Tanakh)

Genesis 22:13 (KJV)

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

Genesis 22:13 (BLB Septuagint)

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

Genesis 22:13 (NETS)

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

1 Romans 4:18a (NET)

2 1 Corinthians 13:7 (NET)

3 Romans 4:21 (NET)

4 Romans 4:18b (NET)

5 Romans 4:19, 20 (NET)

7 Romans 4:21 (NET)

8 1 Corinthians 4:5 (NET)

10 Genesis 22:2 (NET) Table

11 Genesis 22:3 (NET)

12 Genesis 22:8 (NET)

13 Genesis 22:11, 12 (NET)

14 Genesis 22:13 (NET)

15 Romans 4:21, 22 (NET)

16 Romans 4:23-25 (NET)

17 Romans 4:16 (NET)