Tag Archives: Ephesians 2:8-10

Keep Yourselves From Idols, Part 3

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In another essay I began to consider the genders of Greek pronouns in Ephesians 2:8-10 (ESV):

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

I was taught that faith, πίστεως, was excluded from the clause this is not your own doing because this, τοῦτο, is neuter and πίστεως is feminine. If that were true, however, it would exclude grace as well: Τῇ…χάριτι is also feminine. “In other words, both grace and faith would be your own doing…”1

My reasons for including grace in the clause this is not your own doing have nothing to do with the genders of Τῇ…χάριτι and τοῦτο, but with many other passages of Scripture and a not insignificant amount of personal experience.2

I began a New Testament survey of πίστεως to see if I could find other Scriptures that persuade “me that faith is of my own doing.” I’ll begin with the first occurrence of πίστεως I skipped accidentally in the previous essay (Acts 6:1-5 ESV):

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said,3 “It is not right that we should give up preaching the word of God to serve tables. Therefore,4 brothers, pick out from among you seven men of good repute, full of the Spirit5 and of wisdom, whom we will appoint6 to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full7 of faith (πίστεως) and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch.

Here, men of good repute (μαρτυρουμένους, a passive form of μαρτυρέω) were further characterized as full of the Spirit (πλήρεις πνεύματος) and of wisdom (καὶ σοφίας).8 If any of you lacks wisdom (σοφίας, a form of σοφία), James wrote, let him ask God, who gives generously to all without9 reproach, and it will be given him.10 I have no way to gain wisdom from the Lord apart from the near continuous internal dialogue with his indwelling Spirit and his word. In fact, it is easiest to distinguish his Spirit from the clutter inside me when we are directly engaged with the Bible.

Stephen was full of faith (|πλήρης| πίστεως) and of the Holy Spirit (καὶ πνεύματος ἁγίου).11 Here, full of faith precedes and of the Holy Spirit. This is probably more to the point. Once the Lord’s wisdom began to penetrate the thickness of my disbelief (or my self-belief and self-reliance), once I began to see that it was kind of stupid to rely on my faith when his was available to me through his indwelling Spirit, there was no more question that faith is not [my] own doing; it is the gift of God.12

To persist in relying on my own faith once I have learned from Him (Matthew 11:28-30) would indicate a chafing at his yoke, a refusal to be led by his Spirit (Galatians 5:13-18). I would be relying still on my own love, patience, kindness, goodness, faithfulness, gentleness, and self-control, trying still to manufacture my own joy and peace. I would be striving still to have a righteousness of my own derived from the law, rather than relying on the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.13 It would indicate an arrogant refusal to enter his rest (Hebrews 4:7-13), once I have received his Holy Spirit and learned from Him.

But what about before? Was the faith that received his Holy Spirit initially mine in the sense that it originated with me? Or was it mine in the sense that it was given to me? Jesus described the Holy Spirit as the promise of the Father (Acts 1:4, 5 ESV):

And while staying with them [Jesus] ordered them not to depart from Jerusalem, but to wait for the promise of the Father (τὴν ἐπαγγελίαν τοῦ πατρὸς), which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

Not only was He God’s promise but you will be baptized with the Holy Spirit was a statement of fact according to Jesus. The Greek word translated you will be baptized was βαπτισθήσεσθε, a passive form of βαπτίζω in the indicative mood. The only requirements stated were not to depart from Jerusalem (ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι) and to wait (περιμένειν, an infinitive form of περιμένω). Granted, He spoke to the apostles whom he had chosen (Acts 1:1, 2 ESV).

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up,14 after he had given commands through the Holy Spirit to the apostles whom he had chosen.

Given the apostles’ obedience to Jesus’ commands, it seems reasonable to assume some kind of faith here, but whose? [H]e had given commands through the Holy Spirit to the apostles seems like an odd construction: ἐντειλάμενος, translated he had given commands (ESV), is a participle of ἐντέλλω in the middle voice:

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).

For example: “I am washing myself.” “I” is the subject of the sentence (performing the action of the verb) and yet “I” am also receiving the action of the verb. This is said to be in the “Middle Voice”. Many instances in the Greek are not this obvious and cannot be translated this literally.

Every form of ἐντέλλω that occurs in the New Testament is in the middle voice (see table below). None are in the active voice. In other words, such commands were meant to be obeyed with the authority and power of the one making them rather than that of those receiving them: τοῖς ἀποστόλοις is the indirect object, to the apostles, and finally, διὰ πνεύματος ἁγίου, through (or “by” or “in the midst of”) the Holy Spirit. It is a fairly expressive description of what it means to be in Christ.

So, I have the Holy Spirit of God acting on behalf of the apostles (dare I say, in the apostles?) to carry out Jesus’ commands even before He indwells the apostles. I want to consider another example of a form of ἐντέλλω for comparison (Acts 13:44-48 ESV).

The next Sabbath almost the whole city [of Pisidian Antioch] gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him [Table]. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles [Table]. For so the Lord has commanded us (ἐντέταλται ἡμῖν), saying,

“‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’”

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed [Table].

Paul and Barnabas quoted from Isaiah 49:6 (see table below).

Masoretic Text

Septuagint

Isaiah 49:6 (Tanakh/KJV)

Isaiah 49:6 (NET)

Isaiah 49:6 (NETS)

Isaiah 49:6 (English Elpenor)
And he said, It is a light thing (נָקֵ֨ל) that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. he says, “Is it too insignificant a task (qālal, נקל) for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.” And he said to me, “It is a great thing (μέγα) for you to be called my servant so that you may set up the tribes of Iakob and turn back the dispersion of Israel. See, I have made you a light of nations, that you may be for salvation to the end of the earth.” And he said to me, [It is] a great thing (μέγα) for thee to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

The part of this quotation Paul and Barnabas excluded, which was also excluded apparently from the Masoretic text and the NETS translation of the Septuagint, is quite telling: εἰς διαθήκην γένους, for the covenant of a race (English Elpenor), is only true of Jesus. Still, they were willing to quote the rest, which is also true of Jesus, under the heading: οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος, For so the Lord has commanded us (ESV). In other words, Paul and Barnabas recognized that the words of an ancient prophecy granted God’s authority and power to them to bring (or, be for) salvation to the ends of the earth.

The Lord said something similar to Ananias about Saul (aka Paul) (Acts 9:10-19a ESV).

Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem [Table]. And here he has authority from the chief priests to bind all who call on your name.” But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of my name.” So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus15 who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately something like16 scales fell from17 his eyes, and he regained his sight.18 Then he rose and was baptized; and taking food, he was strengthened [Table].

Ananias, unaware as yet that the Lord had already arrested Saul (Acts 9:3-9), was concerned about the authority (ἐξουσίαν, a form of ἐξουσία) Saul had received (Acts 9:1, 2) from the chief priests to bind all who call on [Jesus’] name.19 But the Lord informed him of the good works, which God prepared beforehand, that [Saul, aka Paul] should walk in them:20 he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.21

Now there were22 in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch,23 and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them” [Table]. Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus [Table]. When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. When they had gone through the whole24 island as far as Paphos, they came upon a certain25 magician, a Jewish false prophet named Bar-Jesus.26

Now Paul27 and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, but they went on from Perga and came to Antioch in Pisidia.28

Here again, the Holy Spirit was instrumental in bringing Jesus’ words to Ananias to pass. There are two more issues I want to consider before concluding this essay. 

First, if I intend to take the middle voice of forms of ἐντέλλω seriously, I’m compelled to understand παρήγγειλεν αὐτοῖς in Acts 1:4, he ordered them (ESV), differently. The Greek word παρήγγειλεν is a form of παραγγέλλω: “to pass on a message, transmit a message, tell, communicate; to give orders, give a command, issue an order; to charge, command; to instruct, direct, order, advise; to summon (to appear), summon (to one’s help).” That Jesus “communicated to the apostles” what He was doing in and through them by his Holy Spirit honors both the middle voice of ἐντειλάμενος in Acts 1:2, he had given commands through the Holy Spirit to the apostles whom he had chosen (ESV), and Jesus’ saying: No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.29

Finally, I want to spend a few moments considering and as many as were appointed to eternal life believed:30 καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον.

Since ἐπίστευσαν is a 3rd person singular form of πιστεύω, a more accurate translation might be: and [he] believed, as many as were appointed to eternal life. In other words, an individual’s faith was credited to being among those who enjoyed the continuing effect31 of having been appointed to eternal life. The Greek word translated appointed was τεταγμένοι, a participle of the verb τάσσω in the perfect tense and middle and passive voices: “to appoint; to give orders to; to indicate by way of instruction; to ordain; to prescribe; to indicate as binding, indicate as a standard or rule” (middle meaning); “to be set in array; to be well ordered; to be appointed” (passive meaning). This corresponds quite accurately to Jesus’ saying: No one can come to me unless the Father who sent me draws him.32

But what of those who were not appointed to eternal life, were not drawn by the Father and did not believe? If I believe that they are eternally condemned I might be persuaded that their unbelief was their own choice. It’s a small step from there to believing that my faith was my own choice, perhaps even my own doing: Isn’t that the reason that I am saved and they are condemned?

For God so loved the world, that he gave his only Son, that whoever believes (ὁ πιστεύων) in him (εἰς αὐτὸν) should not perish but have eternal life [Table]…Whoever believes in him is not condemned,33 but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.34

If, on the other hand, I take Jesus at his word—And I, when I am lifted up from the earth, will draw all people to myself35—I begin to hear the temporal nature of the passive meaning of τεταγμένοι: “to be set in array; to be well ordered; to be appointed.” Not all appointments are scheduled for the same moment in time. God’s sequencing, God’s timing for his own purposes, may go a long way to helping me understand my question: “Why did He give me his own Holy Spirit then [as a twenty-something atheist stoner] and not when I was five?”36

I’ll pick this up in another essay. According to a note (180) in the NET, Paul and Barnabas alluded to Isaiah 42:6 and 49:6. Tables comparing the Greek of their allusion to that of the Septuagint follow.

Acts 13:47b (NET Parallel Greek)

Isaiah 42:6b (Septuagint BLB)

Isaiah 42:6b (Septuagint Elpenor)
τέθεικα σε εἰς φῶς ἐθνῶν ἔδωκά σε…εἰς φῶς ἐθνῶν ἔδωκά σε…εἰς φῶς ἐθνῶν

Acts 13:47b (NET)

Isaiah 42:6b (NETS)

Isaiah 42:6b (English Elpenor)
I have appointed you to be a light for the Gentiles I have given you…as a light to nations I have given thee…for a light of the Gentiles

What follows from Isaiah 49:6 seems more like a partial quotation than an allusion:

Acts 13:47b (NET Parallel Greek)

Isaiah 49:6b (Septuagint BLB)

Isaiah 49:6b (Septuagint Elpenor)
τέθεικα σε εἰς φῶς ἐθνῶν τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς

Acts 13:47b (NET)

Isaiah 49:6b (NETS)

Isaiah 49:6b (English Elpenor)
I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth. I have made you a light of nations, that you may be for salvation to the end of the earth. I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

The table mentioned above follows. I have added “[to]” before pronouns to remind myself that they are indirect objects in the dative case.

Forms of ἐντέλλω in the New Testament
Reference NET Parallel Greek ESV
Matthew 28:20 πάντα ὅσα ἐνετειλάμην ὑμῖν all that I have commanded [to] you
Matthew 17:9 ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς Jesus commanded [to] them
Matthew 19:7 ὑμῖν Μωϋσῆς ἐνετείλατο Moses command [to] one
Mark 10:3 ὑμῖν ἐνετείλατο Μωϋσῆς Moses command [to] you
Mark 13:34 τῷ θυρωρῷ ἐνετείλατο he…commands [to] the doorkeeper
John 8:5 |ἡμῖν| Μωϋσῆς ἐνετείλατο Moses commanded [to] us
John 14:31 |ἐνετείλατο| μοι ὁ πατήρ the Father has commanded [to] me
Hebrews 9:20 ἐνετείλατο πρὸς ὑμᾶς ὁ θεός God commanded for you
Hebrews 11:22 ἐνετείλατο gave directions
Acts 1:2 ἐντειλάμενος τοῖς ἀποστόλοις he had given commands…to the apostles
Matthew 4:6 τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται He will command [to] his angels
Luke 4:10 τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται He will command [to] his angels
John 15:14 ἐγὼ ἐντέλλομαι ὑμῖν I command [to] you
John 15:17 ἐντέλλομαι ὑμῖν I command [to] you
Acts 13:47 ἐντέταλται ἡμῖν ὁ κύριος the Lord has commanded [to] us

Tables comparing Isaiah 42:6 and 49:6 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 42:6 and 49:6 in the Septuagint (BLB and Elpenor), and tables comparing Acts 6:2, 3; 6:5; James 1:5; Acts 1:2; 9:17, 18; 13:1 and 13:6 in the NET and KJV follow.

Isaiah 42:6 (Tanakh)

Isaiah 42:6 (KJV)

Isaiah 42:6 (NET)
I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; “I, the Lord, officially commission you; I take hold of your hand. I protect you and make you a covenant mediator for people and a light to the nations,

Isaiah 42:6 (Septuagint BLB)

Isaiah 42:6 (Septuagint Elpenor)
ἐγὼ κύριος ὁ θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε καὶ ἔδωκά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν ἐγὼ Κύριος ὁ Θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν

Isaiah 42:6 (NETS)

Isaiah 42:6 (English Elpenor)
I, the Lord God, have called you in righteousness, and I will take hold of your hand and strengthen you; I have given you as a covenant to a race, as a light to nations, I the Lord God have called thee in righteousness, and will hold thine hand, and will strengthen thee: and I have given thee for the covenant of a race, for a light of the Gentiles:

Isaiah 49:6 (Tanakh)

Isaiah 49:6 (KJV)

Isaiah 49:6 (NET)
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. he says, “Is it too insignificant a task for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.”

Isaiah 49:6 (Septuagint BLB)

Isaiah 49:6 (Septuagint Elpenor)
καὶ εἶπέν μοι μέγα σοί ἐστιν τοῦ κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς Ιακωβ καὶ τὴν διασπορὰν τοῦ Ισραηλ ἐπιστρέψαι ἰδοὺ τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς καὶ εἶπέ μοι· μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς ᾿Ιακὼβ καὶ τὴν διασπορὰν τοῦ ᾿Ισραὴλ ἐπιστρέψαι· ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς

Isaiah 49:6 (NETS)

Isaiah 49:6 (English Elpenor)
And he said to me, “It is a great thing for you to be called my servant so that you may set up the tribes of Iakob and turn back the dispersion of Israel. See, I have made you a light of nations, that you may be for salvation to the end of the earth.” And he said to me, [It is] a great thing for thee to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

Acts 6:2, 3 (NET)

Acts 6:2, 3 (KJV)
So the twelve called the whole group of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

Acts 6:2 (NET Parallel Greek)

Acts 6:2 (Stephanus Textus Receptus)

Acts 6:2 (Byzantine Majority Text)
προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν· οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις προσκαλεσαμενοι δε οι δωδεκα το πληθος των μαθητων ειπον ουκ αρεστον εστιν ημας καταλειψαντας τον λογον του θεου διακονειν τραπεζαις προσκαλεσαμενοι δε οι δωδεκα το πληθος των μαθητων ειπον ουκ αρεστον εστιν ημας καταλειψαντας τον λογον του θεου διακονειν τραπεζαις
But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Acts 6:3 (NET Parallel Greek)

Acts 6:3 (Stephanus Textus Receptus)

Acts 6:3 (Byzantine Majority Text)
ἐπισκέψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτά, πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησομεν επι της χρειας ταυτης επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησωμεν επι της χρειας ταυτης

Acts 6:5 (NET)

Acts 6:5 (KJV)
The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

Acts 6:5 (NET Parallel Greek)

Acts 6:5 (Stephanus Textus Receptus)

Acts 6:5 (Byzantine Majority Text)
καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους καὶ ἐξελέξαντο Στέφανον, ἄνδρα |πλήρης| πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα και ηρεσεν ο λογος ενωπιον παντος του πληθους και εξελεξαντο στεφανον ανδρα πληρη πιστεως και πνευματος αγιου και φιλιππον και προχορον και νικανορα και τιμωνα και παρμεναν και νικολαον προσηλυτον αντιοχεα και ηρεσεν ο λογος ενωπιον παντος του πληθους και εξελεξαντο στεφανον ανδρα πληρης πιστεως και πνευματος αγιου και φιλιππον και προχορον και νικανορα και τιμωνα και παρμεναν και νικολαον προσηλυτον αντιοχεα

James 1:5 (NET)

James 1:5 (KJV)
But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

James 1:5 (NET Parallel Greek)

James 1:5 (Stephanus Textus Receptus)

James 1:5 (Byzantine Majority Text)
Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος καὶ δοθήσεται αὐτῷ ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και μη ονειδιζοντος και δοθησεται αυτω ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και ουκ ονειδιζοντος και δοθησεται αυτω

Acts 1:2 (NET)

Acts 1:2 (KJV)
until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

Acts 1:2 (NET Parallel Greek)

Acts 1:2 (Stephanus Textus Receptus)

Acts 1:2 (Byzantine Majority Text)
ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη αχρι ης ημερας εντειλαμενος τοις αποστολοις δια πνευματος αγιου ους εξελεξατο ανεληφθη αχρι ης ημερας εντειλαμενος τοις αποστολοις δια πνευματος αγιου ους εξελεξατο ανεληφθη

Acts 9:17, 18 (NET)

Acts 9:17, 18 (KJV)
So Ananias departed and entered the house, placed his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, has sent me so that you may see again and be filled with the Holy Spirit.” And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

Acts 9:17 (NET Parallel Greek)

Acts 9:17 (Stephanus Textus Receptus)<

Acts 9:17 (Byzantine Majority Text)
Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν καὶ ἐπιθεὶς ἐπ᾿ αὐτὸν τὰς χεῖρας εἶπεν· Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκεν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου απηλθεν δε ανανιας και εισηλθεν εις την οικιαν και επιθεις επ αυτον τας χειρας ειπεν σαουλ αδελφε ο κυριος απεσταλκεν με ιησους ο οφθεις σοι εν τη οδω η ηρχου οπως αναβλεψης και πλησθης πνευματος αγιου απηλθεν δε ανανιας και εισηλθεν εις την οικιαν και επιθεις επ αυτον τας χειρας ειπεν σαουλ αδελφε ο κυριος απεσταλκεν με ο οφθεις σοι εν τη οδω η ηρχου οπως αναβλεψης και πλησθης πνευματος αγιου
Immediately something like scales fell from his eyes, and he could see again. He got up and was baptized, And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

Acts 9:18 (NET Parallel Greek)

Acts 9:18 (Stephanus Textus Receptus)

Acts 9:18 (Byzantine Majority Text)
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψεν τε καὶ ἀναστὰς ἐβαπτίσθη και ευθεως απεπεσον απο των οφθαλμων αυτου ωσει λεπιδες ανεβλεψεν τε παραχρημα και αναστας εβαπτισθη και ευθεως απεπεσον απο των οφθαλμων αυτου ωσει λεπιδες ανεβλεψεν τε παραχρημα και αναστας εβαπτισθη

Acts 13:1 (NET)

Acts 13:1 (KJV)
Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood) and Saul. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

Acts 13:1 (NET Parallel Greek)

Acts 13:1 (Stephanus Textus Receptus)

Acts 13:1 (Byzantine Majority Text)
῏Ησαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρναβᾶς καὶ Συμεὼν ὁ καλούμενος Νίγερ καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν (τε Ἡρῴδου τοῦ τετραάρχου σύντροφος) καὶ Σαῦλος ησαν δε τινες εν αντιοχεια κατα την ουσαν εκκλησιαν προφηται και διδασκαλοι ο τε βαρναβας και συμεων ο καλουμενος νιγερ και λουκιος ο κυρηναιος μαναην τε ηρωδου του τετραρχου συντροφος και σαυλος ησαν δε τινες εν αντιοχεια κατα την ουσαν εκκλησιαν προφηται και διδασκαλοι ο τε βαρναβας και συμεων ο καλουμενος νιγερ και λουκιος ο κυρηναιος μαναην τε ηρωδου του τετραρχου συντροφος και σαυλος

Acts 13:6 (NET)

Acts 13:6 (KJV)
When they had crossed over the whole island as far as Paphos, they found a magician, a Jewish false prophet named Bar-Jesus, And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

Acts 13:6 (NET Parallel Greek)

Acts 13:6 (Stephanus Textus Receptus)

Acts 13:6 (Byzantine Majority Text)
Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα |Βαριησοῦ| διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους

4 The NET parallel Greek text and NA28 had δέ (NET: But) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Wherefore).

5 The Stephanus Textus Receptus and Byzantine Majority Text had αγιου following Spirit (KJV: Holy Ghost). The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλήρης, a masculine or feminine singular adjective in the nominative case here, where the Stephanus Textus Receptus had πληρη, a neuter plural adjective in the nominative or accusative case, or a masculine or feminine singular adjective in the accusative case. Faith (πίστεως) is feminine and Spirit (πνεύματος) is neuter.

8 Acts 6:3 (ESV)

10 James 1:5 (ESV)

11 Acts 6:5b (ESV)

12 Ephesians 2:8b (ESV) Table

13 Philippians 3:9b (NET)

14 The NET parallel Greek text and NA28 had ἀνελήμφθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεληφθη. These appear to be alternate spellings of the same part of speech.

17 The NET parallel Greek text and NA28 had ἀπέπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεπεσον. These appear to be alternate spellings of the same part of speech.

18 The Stephanus Textus Receptus and Byzantine Majority Text had παραχρημα (KJV: forthwith) here. The NET parallel Greek text and NA28 did not.

19 Acts 9:14 (ESV)

20 Ephesians 2:10b (ESV)

21 Acts 9:15b (ESV) Table

22 The Stephanus Textus Receptus and Byzantine Majority Text had τινες (KJV: certain) near the beginning of this clause. The NET parallel Greek text and NA28 did not.

23 The NET parallel Greek text and NA28 had τετραάρχου here, where the Stephanus Textus Receptus and Byzantine Majority Text had τετραρχου. These appear to be alternate spellings of the same part of speech.

25 The NET parallel Greek text and NA28 had ἄνδρα preceding a certain (NET: a magician). The Stephanus Textus Receptus and Byzantine Majority Text did not.

27 The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding Paul. The NET parallel Greek text and NA28 did not.

28 Acts 13:13, 14a (ESV) Table

29 John 15:15 (ESV)

30 Acts 13:48b (ESV) Table

31 “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.” From “Verb Tenses: Perfect Tense,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

32 John 6:44a (ESV) Table

34 John 3:16, 18 (ESV)

35 John 12:32 (ESV)

Keep Yourselves From Idols, Part 2

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I mentioned in another essay how difficult it is for me to recognize when I’m worshiping an idol. This essay will be somewhat exploratory because I suspect that there is an idol in here somewhere. I’m just not entirely sure where as I begin.

In a Bible study on the book of James my Pastor quoted from Ephesians (Ephesians 2:8-10 ESV):

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Sometime later, as we shared a meal, I said that it was nice to hear those verses without the customary caveat. He didn’t know what I was talking about. I explained that this and faith were different genders in Greek, and so faith was excluded from the phrase not your own doing. He had never heard such a thing and pulled up the verses on his phone. I admitted I didn’t really believe it any more in any practical way but that I had heard it all my life, and that it still came to mind whenever I considered Ephesians 2:8.

He said it didn’t make any sense: yes, τοῦτο, translated this (ESV), is neuter and πίστεως, translated faith (ESV), is feminine, but so is χάριτι, translated grace (ESV). I said I should probably look more deeply into it. So, here I go.

First, χάριτι in the text was actually Τῇ…χάριτι, translated by grace (ESV) because both words are in the dative case. The example cited in GREEK NOUNS (Shorter Definitions) was, do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.1 Here τῇ προσευχῇ and τῇ δεήσει were translated by prayer and [by] supplication respectively because all are in the dative case.

The Greek words translated faith were πίστεως in the NET parallel Greek text and NA28, and της πιστεως in the Stephanus Textus Receptus and Byzantine Majority Text.2 My Pastor was right: If πίστεως is excluded from this (τοῦτο) is not your own doing,3 because πίστεως is feminine and τοῦτο is neuter, then Τῇ…χάριτι should be excluded for the same reason. In other words, both grace and faith would be your own doing (ἐξ ὑμῶν); literally, “out from you.”

In another essay I wrote: “I’m not qualified to engage that argument,” thinking, I suppose, that it was too esoteric for my current knowledge of Koine Greek. But now it appears that I was just too lazy to engage the text. My reasons for including grace in the clause this is not your own doing have nothing to do with the genders of Τῇ…χάριτι and τοῦτο, but with many other passages of Scripture and a not insignificant amount of personal experience. I cannot exclude faith solely on the basis of the gender of πίστεως and της.

Are there other Scriptures that persuade me that faith is of my own doing? I’ll begin with a New Testament survey of πίστεως4 (Acts 11:19-24 ESV).

Now those who were scattered because of the persecution that arose over Stephen (Acts 8:1-3) traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord [Table]. The report of this came to the ears of the church in5 Jerusalem,6 and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose [Table], for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

The Greek words translated who believed in—and a great number who believed turned to the Lord7—were ὁ πιστεύσας in the NET parallel Greek text and NA28, and simply πιστευσας in the Stephanus Textus Receptus and Byzantine Majority Text (KJV: and a great number believed, and turned unto the Lord). Adding ὁ to πιστεύσας (a participle of the verb πιστεύω) leaves the possibility open that some who believed had not yet turned (ἐπέστρεψεν, a form of ἐπιστρέφω) to the Lord (Matthew 13:18-23; Luke 8:11-15).

What interests me more in this context is: And the hand of the Lord was with them:8 καὶ ἦν χεὶρ κυρίου μετ᾿ αὐτῶν. The pronoun αὐτῶν is masculine, feminine and neuter, and most likely9 refers back to the Hellenists (τοὺς Ἑλληνιστὰς) and forward to a great number who believed: πολύς τε ἀριθμὸς ὁ πιστεύσας. In other words, the hand of the Lord is cited preceding the faith of a great number of the Hellenists. Was Luke simply being polite to the Lord when the actual situation was that the faith of a great number of the Hellenists was of their own doing?

When [Barnabas] came and saw the grace (τὴν χάριν) of God, he was glad.10 What was the grace of God that Barnabas saw (ἰδὼν, a form of εἴδω)? he exhorted [the great number of the Hellenists who believed] to remain faithful (προσμένειν, an infinitive form of προσμένω) to the Lord with steadfast purpose.11 It sounds as if Luke attributed their faith to the grace of God. Was he puffing God up with false praise when the actual situation was that the faith of a great number of the Hellenists was of their own doing?

The text continued: for [Barnabas] was a good man, full of the Holy Spirit and of faith.12 The Greek word translated faith here was πίστεως, a form of the noun πίστις. Being full of the Holy Spirit (πλήρης πνεύματος ἁγίου) precedes being full of faith. This makes sense since πίστις, translated faithfulness (ESV), is an aspect of the fruit of the Spirit. But if you are led by the Spirit, you are not under the law13…the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].14

Since I am making so much of the word order, should I assume that Barnabas was full of the Holy Spirit and of faith because he was a good man (ἦν ἀνὴρ ἀγαθὸς)? I’ve made that assumption before. It’s not false unless I’m thinking causatively: goodness (ἀγαθωσύνη) is another aspect of the fruit of the Spirit. So I assume now that Luke and the Holy Spirit used full of the Holy Spirit and of faith to clarify their intended meaning: for he was a good man.15 And a great many people were added to the Lord.16

This is not my experience. I don’t see a great many people…added to the Lord in my immediate vicinity. I won’t blame the hand of the Lord. That leaves: I am not a good man, full of the Holy Spirit and of faith. I’ll own that and continue to Do [my] best to present [myself] to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.17 But If I rejected that diagnosis, would I blame those who are dead in…trespasses and sins for their lack of faith in Christ?

And you were dead in the trespasses and sins [Table] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind [Table].18

So, blaming them would depend, I suppose, on who I credit for making me alive together with Christ.

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace (τῆς χάριτος αὐτοῦ) in kindness toward us in Christ Jesus [Table].19

Approached in this way it becomes quite telling that my faith and my works are absent here: This is about God’s mercy, God’s great love, God made us alive together with Christ (συνεζωοποίησεν τῷ Χριστῷ) by God’s grace, God raised us up with him (συνήγειρεν, a form of συνεγείρω) and seated us with him (συνεκάθισεν, a form of συγκαθίζω) in the heavenly places in Christ Jesus. Why? For his own purpose: so that in the coming ages he might show (ἐνδείξηται, a form of ἐνδείκνυμι) the immeasurable riches of his grace.

There is nothing uncertain about so that…he might show: ἐνδείξηται is a subjunctive form of ἐνδείκνυμι in a purpose clause: “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.”20 The only uncertainty here is why English translators persist in their refusal to translate Greek verbs in the subjunctive mood in purpose or result clauses into English. But when does/did all of this happen?

The verbs συνεζωοποίησεν, συνήγειρεν, συνεκάθισεν and even ἐνδείξηται are in the aorist tense and συνεζωοποίησεν, συνήγειρεν and συνεκάθισεν are in the indicative mood:

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.

For example: “God…made us alive together with Christ.” Eph 2:5

“He who has begun a good work in you will complete it until the day of Christ Jesus.” Phil 1:621

When I begin to perceive any of this as true corresponds to when I received the Holy Spirit. When I as a five-year-old child prayed a sinner’s prayer to Jesus to escape from burning in hell for all eternity, nothing happened except that I believed I didn’t need to fear hell.22 When I as a twenty-something atheist stoner prayed, “If you’re really out there, I really want to know you,”23 the Holy Spirit invaded my ψυχή: “soul, life, creature, living being, physical life, life-force; corpse, dead person; an individual person.”

I didn’t think much of the Gospel then. Been there, done that, I thought. The Gospel just didn’t work out for me. This time I was going to do it right. The objective truth of the Bible was irrelevant to me. Its truth was like that of a contract. There were things for me to do and things God would do in exchange. He knew what the contract I held in my hand said, and so could I.24

In no objective sense did I as a twenty-something atheist stoner turn in faith to Jesus Christ. I was more like a bibliolater standing before the Bible as Israel stood before Mount Sinai, saying, All that the LORD has spoken [I] will do.25 I didn’t keep my promise. He certainly knew I couldn’t keep my promise. Why did He give me his own Holy Spirit then and not when I was five?

I want to pause here to compile a brief dossier on Barnabas (Acts 4:33-37; 9:26-31; 11:22, 25, 26 ESV):

And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet [Table].

And when [Paul, aka Saul] had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple [Table]. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists. But they were seeking to kill him [Table]. And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.

So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied [Table].

The report of this (Acts 11:19-21) came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

So Barnabas went to Tarsus to look for Saul [aka Paul], and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians [Table].

The people who tried to lead the five-year-old me to the Lord, led me to atheism instead. It was certainly not their intent, just a fact. The twenty-something bibliolater me went back to the same church of the very same people, believing they were right and I was wrong. The difference? I was about twenty years older, but more to the point, I had been given the indwelling Holy Spirit of God. When I heard teaching or preaching the Holy Spirit brought other Scriptures to my mind. Sometimes those Scriptures agreed with what was taught or preached. That was a good day. Sometimes they did not. But I was studying the Bible on my own with the Holy Spirit, the Father and his Son. Eventually, Paul’s writings, writings that may never have been written (Acts 13:1-3) if Barnabas had not gone to Tarsus to look for Saul and brought him to Antioch, led me to Jesus. It is impossible for me to credit all of this to my faith or my effort, though I cannot imagine it transpiring apart from both.

The solution I return to over and over is:

Therefore, my beloved, as you have always obeyed (ὑπηκούσατε , a form of ὑπακούω) so now, not only as in my presence but much more in my absence, work out your own salvation (τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε) with fear and trembling, for it is God who works (ὁ ἐνεργῶν) in you, both to will (τὸ θέλειν) and to work (τὸ ἐνεργεῖν) for his good pleasure (τῆς εὐδοκίας) [Table].26

I’ll pick this up in another essay. A table comparing Acts 11:22 in the NET and KJV follows.

Acts 11:22 (NET)

Acts 11:22 (KJV)
A report about them came to the attention of the church in Jerusalem, and they sent Barnabas to Antioch. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

Acts 11:22 (NET Parallel Greek)

Acts 11:22 (Stephanus Textus Receptus)

Acts 11:22 (Byzantine Majority Text)
Ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν Ἰερουσαλὴμ περὶ αὐτῶν καὶ ἐξαπέστειλαν Βαρναβᾶν ἕως Ἀντιοχείας ηκουσθη δε ο λογος εις τα ωτα της εκκλησιας της εν ιεροσολυμοις περι αυτων και εξαπεστειλαν βαρναβαν διελθειν εως αντιοχειας ηκουσθη δε ο λογος εις τα ωτα της εκκλησιας της εν ιεροσολυμοις περι αυτων και εξαπεστειλαν βαρναβαν διελθειν εως αντιοχειας

1 Philippians 4:6 (ESV)

2 For a brief discussion of these textural differences see αὐτοῦ and ἑαυτοῦ, Part 2 .

3 Ephesians 2:8b (ESV) Table

4 I’ll return to consider Acts 6:5 in another essay.

5 The NET parallel Greek text and NA28 had τῆς οὔσης ἐν (“that was in”) here, where the Stephanus Textus Receptus and Byzantine Majority Text had της εν.

7 Acts 11:21b (ESV) Table

8 Acts 11:21a (ESV) Table

9 Perhaps I should say, “is in closest proximity to.” I can’t eliminate the possibility that αὐτῶν also refers to some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke…preaching the Lord Jesus (Acts 11:20 ESV), but then the hand of the Lord seems more laissez faire, not opposed to them, rather than the cause of what transpired.

10 Acts 11:23a (ESV) Table

11 Acts 11:23b (ESV) Table

12 Acts 11:24 (ESV)

13 Galatians 5:18 (ESV)

14 Galatians 5:22, 23 (ESV)

15 Acts 11:24a (ESV)

16 Acts 11:24b (ESV)

17 2 Timothy 2:15 (ESV)

18 Ephesians 2:1-3 (ESV)

19 Ephesians 2:4-7 (ESV)

25 Exodus 19:8b (ESV) Table

26 Philippians 2:12, 13 (ESV)

Believers

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I tend to use the word believers for ἐκκλησία primarily because the word church had become a not-for-profit corporation managed and operated by believers.  It helps me study the Bible as if it pertains to me, rather than as a search for bylaws and provisions for the charter of a local not-for-profit corporation.  But suddenly the line I wrote in another essay jumped out at me—“I kneel before the Father, he wrote believers in Ephesus”—and caused me to wonder.

Was I fooling myself?  Did Paul really mean that individual believers may be filled up to all the fullness of God?  Or did he mean the ἐκκλησία corporately?  If so, was that the ἐκκλησία universally or locally?

Paul’s letter to the Ephesians[1] was addressed to the saints (ἁγίοις, a form of ἅγιος).[2]  These were individuals designated by two plural adjectives, holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ.  But it was through the singular church (ἐκκλησίας,[3] a form of ἐκκλησία) that the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.[4]

Ephesians 3:10-12 (NET)

Ephesians 3:10-12 (KJV)
The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God…
This was according to the eternal purpose that he accomplished in Christ Jesus our Lord… According to the eternal purpose which he purposed in Christ Jesus our Lord:
…in whom we have boldness and confident access to God because of Christ’s faithfulness. In whom we have boldness and access with confidence by the faith of him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου

The Greek word πίστεως (a form of πίστις), translated faithfulness (NET) and faith (KJV), is a genitive singular feminine noun according to the Koine Greek Lexicon online.  The Greek word αὐτοῦ (a form of αὐτός), translated of Christ’s (NET) and of him (KJV), is a genitive singular masculine / neuter personal pronoun according to the same lexicon.  I assume the NET translators assumed that his faith (or, faithfulness) meant Christ’s faith or faithfulness because Christ Jesus our Lord (τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν) is the nearest antecedent.  But the fruit of the Spirit is… πίστις,[5] translated faithfulness (NET) and faith (KJV), a nominative singular feminine noun according to the Koine Greek Lexicon.

This faith or faithfulness is not my doing but neither is it so alien to me that I can ignore it to pursue my fleshly desires as if it weren’t given to me.  It is an aspect of the fruit of the Holy Spirit given to those who are led by the Spirit, the children of God, the holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ.  For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.[6]

Ephesians 3:13 (NET)

Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

So was Paul addressing a singular church or plural individuals?  The first you (NET) and ye (KJV) were implied by the verbs ἐγκακεῖν (a form of ἐκκακέω) or εκκακειν (another form of ἐκκακέω) both of which are infinitives according to the Koine Greek Lexicon, not clearly singular or plural.  But Paul was suffering for individuals: ὑμῶν (a form of ὑμείς), translated you and your (NET, KJV), is plural.

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)
For this reason I kneel before the Father… For this cause I bow my knees unto the Father of our Lord Jesus Christ…
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:15, 16 (NET)

Ephesians 3:15, 16 (KJV)
…from whom every family in heaven and on the earth is named. Of whom the whole family in heaven and earth is named…
I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person… That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Paul prayed for individuals: ὑμῖν is also plural.  The Greek word δῷ (a form of δίδωμι) is a verb in the subjunctive mood according to the lexicon, hence the translation he may grant (NET).  But since it was a result[7] of Paul’s prayer and the wealth of God’s glory I wonder if the may might be dropped.  The word translated he would grant (KJV) δωη (another form of δίδωμι), however, could be in the optative or subjunctive moods depending on diacritical marks that are absent from the texts of the Stephanus Textus Receptus and Byzantine Majority Text I’m using.

Ephesians 3:17 (NET)

Ephesians 3:17 (KJV)
…that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love… That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love…

The verb translated may dwell, κατοικῆσαι (a form of κατοικέω), is an aorist active infinitive verb so I assume the word may is stylistic.  The words your hearts are clear and accurate in English translation.  The verb ἐρριζωμένοι (a form of ῥιζόω), translated you have been rooted (NET) or being rooted (KJV), is plural as is τεθεμελιωμένοι (a form of θεμελιόω), translated grounded.

Ephesians 3:18 (NET)

Ephesians 3:18 (KJV)
…you may be able to comprehend with all the saints what is the breadth and length and height and depth… May be able to comprehend with all saints what is the breadth, and length, and depth, and height…

The verb translated you may be able (NET) or May be able (KJV) is ἐξισχύσητε the second person plural form of ἐξισχύω.  It is subjunctive but as a result clause preceded by ἵνα the word may is more stylistic than accurate.  The verb καταλαβέσθαι (a form of καταλαμβάνω), translated to comprehend, is an infinitive.  This ability to comprehend is the birthright of all the saints (πᾶσιν τοῖς ἁγίοις).

Ephesians 3:19 (NET)

Ephesians 3:19 (KJV)
…and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God. …to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

The verb translated to know is γνῶναι the infinitive form of γινώσκω.  But πληρωθῆτε (a form of πληρόω), translated you may be filled (NET) or ye might be filled (KJV), is definitely plural.  It is also subjunctive but again preceded by ἵνα.  It is a result clause.  One could argue that this entire passage should be translated with more conviction.  As one of the believers who has found it difficult to “understand or experience…the fullness of the Holy Spirit in their lives,”[8] I suppose I can understand why it was not.

Even now, knowing that Paul addressed individual believers and that all the fullness of God (πᾶν τὸ πλήρωμα τοῦ θεοῦ) was limited here to knowledge and love, I still have some incredulity.  It’s time to drown out that incredulity in the praise of Him who is able to do far beyond all that we ask or think.

Ephesians 3:20, 21 (NET)

Ephesians 3:20, 21 (KJV)
Now to him who by the power that is working within us is able to do far beyond all that we ask or think… Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us…
…to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

When Paul wrote of the ἀγάπην τοῦ Χριστοῦ (love of Christ) I think the Holy Spirit meant the fruit of the Spirit since the definition of God’s love entails every aspect of the fruit of the Spirit.

1 Corinthians 13:4-8a (NET)

1 Corinthians 13:4-8a (KJV)
Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
It is not rude, it is not self-serving, it is not easily angered or resentful. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
It is not glad about injustice, but rejoices in the truth. Rejoiceth not in iniquity, but rejoiceth in the truth;
It bears all things, believes all things, hopes all things, endures all things. Beareth all things, believeth all things, hopeth all things, endureth all things.
Love never ends. Charity never faileth:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει η αγαπη ουδεποτε εκπιπτει η αγαπη ουδεποτε εκπιπτει

The iffy part of Paul’s prayer is not the wealth of God’s glory, the power of the Holy Spirit or the love of Christ.  The iffy part is my faith.  But then I don’t want to rely on my faith.  I want the faith that comes from the fruit of the Spirit, the faith of Jesus Christ, because He “had the faith to stand on the water and hold Peter (Matthew 14:25-33) up as well.”  And Peter wrote:

2 Peter 1:2, 3 (NET)

2 Peter 1:2, 3 (KJV)
May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς |ἰδίᾳ δόξῃ | καὶ |ἀρετῇ| ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης

2 Peter 1:4 (NET)

2 Peter 1:4 (KJV)
Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δι᾿ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. δι ων τα μεγιστα ημιν και τιμια επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας δι ων τα τιμια ημιν και μεγιστα επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας

To know (γινώσκωσιν, another form of γινώσκω) the only true God, and Jesus Christ, whom [He] sent[9] is eternal life.  To know his love to be filled up to all the fullness of God may require some patience as well.  Fortunately, love is patient (μακροθυμεῖ, a form of μακροθυμέω) and the fruit of the Spirit is…patience (μακροθυμία).

[1] According to a note (2) in the NET this “was an encyclical letter, intended for more than one audience.”  In other words there was a blank space to be filled in by the receiving church: “this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae.”

[2] Ephesians 1:1 (NET)

[3] Here ἐκκλησίας would be genitive and singular rather than accusative and plural.

[4] Ephesians 3:10 (NET)

[5] Galatians 5:22 (NET)

[6] Ephesians 2:8-10 (NET)  John Piper probably explained these verses the best I have heard in his essay, “A Whole World Hangs on a Word,” on Desiring God online.

[7] “However if 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.” From Resources for Learning New Testament Greek

[8] Fear – Deuteronomy, Part 3

[9] John 17:3 (NET)

Romans, Part 76

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Do not repay anyone evil for evil; consider what is good before all people.[1]  The words translated evil for evil are κακὸν ἀντὶ κακοῦ in Greek.  Both κακὸν and κακοῦ are forms of κακός.  Love is οὐ λογίζεται τὸ κακόν (literally, “not counting” or “not reckoning the evil”) Paul wrote believers in Corinth.  Love is not resentful (NET), does not take into account a wrong suffered (NASB), keeps no record of wrongs (NIV), are a few English translations.  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[2]  So the love that is an aspect of the fruit of the Spirit (along with joy, peace, patience, etc.) fulfills μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες (literally, “no one evil against evil deliver”), part of the definition of love in Paul’s letter to the Romans, translated Do not repay anyone evil for evil in the NET.

The next clause, consider what is good before all people, while accurate mostly seems to me to have been toned down some to become a rule I might obey in my own strength.  The word translated consider is προνοούμενοι (a form of προνοέω), “to perceive before, foresee” in the definition in the NET.  In other words, demonstrate this foresight (apart from the Holy Spirit) at the very moment I am most offended at having been wronged (or burn in hell for all eternity).  Have I belabored this point enough yet?  And as I’ve said over and over, I belabor it mostly for my own benefit since I’m the one who seems most hell-bent on perceiving the Bible as a book of rules rather than as a Gospel of salvation!

The word translated good is καλὰ (a form of καλός).  I’ve written elsewhere contrasting the beautiful good of Jesus to the pious good of religious people.  You are the light of the world, Jesus said.  A city located on a hill cannot be hidden.  People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, a form of καλός) deeds and give honor to your Father in heaven.[3]

The Jewish leaders picked up rocks again to stone him to death.  Jesus said to them, “I have shown you many good (καλὰ, a form of καλός) deeds from the Father.  For which one of them are you going to stone me?”  The Jewish leaders replied, “We are not going to stone you for a good (καλοῦ, another form of καλός) deed but for blasphemy, because you, a man, are claiming to be God.”[4]  It is probably worth noting that Jesus didn’t turn to Genesis 1:26 and say, “God said, ‘we will be made man.’”  So the difficult (NET notes 84 and 85) answer recorded in John 10:34-36 may serve as circumstantial evidence for an early date for vowel points.  But Jesus turned his listeners’ attention back toward his beautiful good deeds (John 10:37, 38 NET):

If I do not perform the deeds of my Father, do not believe me.  But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.

Jesus’ beautiful good deeds recorded in John 1-9 are listed below:

2:1-11 Jesus turned water into wine after his host ran out of wine
2:14-22 Jesus cleansed the temple of thieves and profiteers
2:23 Other unspecified miraculous signs prompted many to believe in his Name
4:4-42 Jesus prophesied to a Samaritan woman
4:46-54 Jesus healed the son of the royal official of Capernaum
5:1-15 Jesus healed a disabled man who did not believe
6:1-15 Jesus fed more than 5,000 people, many of whom did not believe (John 6:26)
7:31 The preponderance of miraculous signs persuaded many
8:3-11 Jesus’ gracious answer to an angry mob dissuaded them from violence
9 Jesus healed a man born blind

I debated whether I considered the cleansing of the temple a beautiful or pious good, but decided that the worthiness of the goal overshadowed the violence of the act.  I included John 8:3-11 because it is still in the text, it is beautiful, I believe it is true, and otherwise don’t have a dog in this fight (John 7:53 NET note 139).  But this exercise put something into focus for me I hadn’t fully appreciated before.  The religious minds of the religious leaders wanted to kill Jesus not so much for his words but for his beautiful good deeds which gave those words such weight with the people relative to their own teachings.  “No one ever spoke[5] like this man,”[6] the officers excused themselves for failing to arrest Jesus.

The Holy Spirit does no miraculous signs through me, whether it is my disobedience, disbelief or that the people who raised me are correct that miraculous signs are no longer necessary because we have the New Testament.  (I haven’t found the latter in the Bible myself.)  Paul described a non-miraculous way to consider what is good before all people as it pertained to financial matters (2 Corinthians 8:18-21 NET):

And we are sending along with [Titus]  the brother who is praised by all the churches for his work in spreading the gospel.  In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help.  We did this as a precaution so that no one should blame us in regard to this generous gift we are administering.  For we are concerned (προνοοῦμεν, another form of προνοέω) about what is right (καλὰ, a form of καλός) not only before the Lord but also before men.

The sins of some people are obvious, Paul wrote Timothy, going before them into judgment, but for others, they show up later.  Similarly good (καλὰ, a form of καλός) works are also obvious, and the ones that are not cannot remain hidden.[7]  And he contrasted beautiful good deeds with those which are not for Titus.

Beautiful Good Deeds

Those Which Are Not
This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good (καλῶν, another form of καλός) works.  These things are good (καλὰ, a form of καλός) and beneficial for all people.

Titus 3:8 (NET) Table

 But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.

Titus 3:9 (NET)

If possible, Paul continued in Romans, so far as it depends on you, live peaceably with all people.[8]  The Greek word translated live peaceably is εἰρηνεύοντες (a form of εἰρηνεύω).  The all people part of this will be difficult for a soldier in battle.  As for the rest of us: Salt is good (καλὸν, another form of καλός), but if it loses its saltiness, how can you make it salty again?  Have salt in yourselves, and be at peace (εἰρηνεύετε, another form of εἰρηνεύω) with each other.[9]  Paul added, live in peace (εἰρηνεύετε, another form of εἰρηνεύω), and the God of love and peace (εἰρήνης, a form of εἰρήνη) will be with you,[10] and, Be at peace (εἰρηνεύετε, another form of εἰρηνεύω) among yourselves.[11]

How do we fulfill these commands, admonitions, rules or laws?  The fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.[12]  What I didn’t say in the previous essay because of my own phobia of turning these verses back into rules I strive to obey in my own strength, I will say now since my phobia is so out in the open:  We are given permission here to live as the Holy Spirit is prompting us to live.  We are free to believe that, Against such things [e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] there is no law.[13]

Where the NET translators chose You must put away for ἀρθήτω ἀφ᾿ ὑμῶν, Young’s Literal Translation reads: Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, and become one to another kind, tender-hearted, forgiving one another, according as also God in Christ did forgive you.[14]  The verb ἀρθήτω (a form of αἴρω) means to lift.  Let all of this be lifted from you by the mighty carrying capacity of that river whose streams make glad the city of God, the holy habitation of the Most High,[15] that fountain of water springing up to eternal life,[16] the Holy Spirit who produces his fruit within me when I get out of his way and stop making sinful, theological or ecclesiastical excuses.  John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away (αἴρων, another form of αἴρω) the sin of the world!”[17]

Do not avenge yourselves, dear friends, Paul continued in his letter to the Romans, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord.[18]  I want to pause here briefly to highlight how God’s sense of justice may differ from our own (Revelation 16:4-7 NET):

Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood.  Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!”  Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!”

Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.  Do not be overcome by evil, but overcome evil with good.[19]  The good with which we overcome evil is ἀγαθῷ (a form of ἀγαθός) in Greek.  According to Jesus, No one is good (ἀγαθὸς) except God alone.[20]  The good with which we overcome evil is God alone: for by grace ye are having been saved, through faith, and this not of you—of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good (ἀγαθοῖς, another form of ἀγαθός) works, which God did before prepare, that in them we may walk (περιπατήσωμεν, a form of περιπατέω).[21]  In the Spirit walk (περιπατεῖτε, another form of περιπατέω) ye, and the desire of the flesh ye may not complete.[22]

[1] Romans 12:17 (NET)

[2] Romans 13:10 (NET)

[3] Matthew 5:14-16 (NET)

[4] John 10:31-33 (NET)

[5] See: Matthew 9:1-8 (NET)

[6] John 7:46b (NET)

[7] 1 Timothy 5:24, 25 (NET)

[8] Romans 12:18 (NET)

[9] Mark 9:50 (NET)

[10] 2 Corithians 13:11b (NET)

[11] 1 Thessalonians 5:13b (NET)

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

[13] Galatians 5:23b (NET)

[14] Ephesians 4:31, 32 (YLT)

[15] Psalm 46:4 (ESV)

[16] John 4:14b (NET)

[17] John 1:29 (NET)

[18] Romans 12:19 (NET)

[19] Romans 12:20, 21 (NET) Table

[20] Mark 10:18b (NET)

[21] Ephesians 2:8-10 (YLT)

[22] Galatians 5:16 (YLT)

Romans, Part 34

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paul

Blue Letter Bible (Septuagint)

NET   Bible (Greek parallel text)
For your sake we encounter death all day long; we were considered as sheep to be slaughtered.

Romans 8:36 (NET)

 ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 44:22

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

Romans 8:36

[3] Romans 8:31 (NET)

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

[6] Luke 6:27 (NET)

[7] Romans 8:32 (NET) Table

[9] Acts 2:38 (NET) Table

[10] Romans 5:17 (NET)

[11] Ephesians 3:7 (NET)

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

[19] Romans 8:33 (NET)

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

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

[29] Romans 8:34 (NET) Table

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

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