Tag Archives: Ephesians 4:11-13

Apostles and Prophets, Part 1

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As I considered the relationship of Moses the prophet and Aaron the priest in Numbers 16 it occurred to me that my religion all but outlaws apostles and prophets. I even wrote that in the essay.  But as I turned to Jesus’ response to the argument he walked down the mount of transfiguration into I thought better of taking on an argument over apostles and prophets in that essay.  Still, the urge to do so persisted.

I suppose that everyone who is called by God, born from above[1] and receives the gift of the Holy Spirit walks down from that experience into 2,000 years of theological arguments with the implicit task of choosing sides or adjudicating between them.  Generally, I try to avoid theological arguments.  Time to study the Bible is precious.  If I spend it on arguments, I am not led by the Holy Spirit but by the people who started the arguments.

But since I have quipped to friends that one way of viewing Evangelicalism is as a mutiny of pastors and teachers against apostles and prophets I have apparently chosen a side without serious thought or consideration. I’m obligated now to be led around by the nose for a time by those who defend the assertion that apostles and prophets are no longer necessary or authorized by God.

My starting position was: why would anyone hope to be church in a hostile environment without such marvelously gifted people? As usual, once I took the time to formulate a coherent question the Holy Spirit was ready with an answer (Jeremiah 31:33, 34 NET):

“But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord.  “I will put my law within them and write it on their hearts and minds.  I will be their God and they will be my people.  People will no longer need to teach their neighbors and relatives to know me.  For all of them, from the least important to the most important, will know me,” says the Lord.  “For I will forgive their sin and will no longer call to mind the wrong they have done” [Table].

I asked an older friend if these verses were the goal, aim, purpose, end (τέλος) of the church, the body of Christ. (My friend doesn’t care much for church as a translation of ἐκκλησία.)  The initial response was a qualified, “No, this is for the nation of Israel.”  But that position softened as Paul’s words came to mind: Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root…[2]  My own impression that these verses do serve as τέλος for the ἐκκλησία began to harden as I recalled Paul’s letter to the Ephesians (Ephesians 4:7, 11-13 NET):

But to each one of us grace was given according to the measure of the gift of Christ….It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.

Prior to this approach I would have lined up the above verses right beside Paul’s mention of the same in his letter to the Corinthians as evidence of an ongoing role for both apostles and prophets (1 Corinthians 12:27, 28 NET):

Now you are Christ’s body, and each of you is a member of it.  And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.

When I quipped about mutiny I had assumed that first, second and third were meant as a ranking of authority.  This time I could hear the possibility of a temporal ordering of arrival (and departure?) on the scene.  The net effect for me is not unlike voir dire.[3]

Many years ago I was impaneled for jury selection on a criminal case. As I sat across from the defendants in the courtroom there wasn’t a single doubt in my mind that they were guilty.  How else could they have gotten so far through the system?  After the defense attorneys in particular had a go at me during voir dire I didn’t have a clue whether the defendants were guilty or not.  I can only assume that the prosecutors had a similar impact on any who walked in assuming the defendants were innocent because the police and courts only exist to oppress and victimize black people. Voir dire is a very clever procedure for detecting and highlighting bias.

So I began this investigation with my biases exposed and confused. I typed “apostles no longer necessary” into Google and “No Prophets or Apostles Today”[4] by Lori Eldridge appeared at the top of the list.  The first step in her argument was to distinguish between gift and office.

Gift

Office
…the “gift” of prophecy (defending and speaking forth the ESTABLISHED Word of God)… …the “Office” of Prophet (speaking forth NEW revelations from God and establishing scripture).
The gift of prophecy is still in effect… …but not the office of Prophet…

The same can be said for the gift vs the office of Apostle…
…and the former to build new churches on that foundation already established. …the latter being for the purpose to lay the foundation for the Church…

The gift of apostle and prophet is fairly easy to find in the Bible. But to each one of us grace (χάρις) was given (ἐδόθη, a form of δίδωμι) according to the measure of the gift (δωρεᾶς, a form of δωρεά) of Christ.[5] It was he who gave (ἔδωκεν, another form of δίδωμι) some as apostles, some as prophets, some as evangelists, and some as pastors and teachers…[6]  The office of apostle and prophet is a bit more elusive.  But to say that there is no office of apostle and prophet in the Bible is not quite the same as saying that there was an office of apostle and prophet but it exists no longer.  So I’ll spend some time trying to track down the meaning of office of apostle or prophet.

And it came to pass, that while [a priest (ἱερεύς) named Zacharias[7]] executed the priest’s office (ἱερατεύειν, a form of ἱερατεύω) before God in the order of his course, According to the custom of the priest’s office (ἱερατείας, a form of ἱερατεία), his lot was to burn incense when he went into the temple of the Lord.[8]  The concept priest’s office is not two words in Greek but one: ἱερατεύειν in the first instance and ἱερατείας in the second.  I should point out that ἱερατεύειν was translated serving as priest in NKJV and ἱερατείας as of the priesthood.  There is a trend toward eliminating the word office over time.  Be that as it may the priest’s office helps clarify the meaning of office.

The requirements, duties, rights and privileges of priests were spelled out in great detail in the law. The law makes the office – official. And those of the sons of Levi who receive the priestly office (ἱερατείαν, another form of ἱερατεία) have authorization (ἐντολὴν, a form of ἐντολή) according to the law to collect a tithe from the people, that is, from their fellow countrymen, although they too are descendants of Abraham.[9] In the New Testament in Modern Speech (MSNT) Hebrews 5:1-4 is translated as follows:

For every High Priest is chosen from among men, and is appointed to act on behalf of men in matters relating to God, in order to offer both gifts and sin-offerings, and must be one who is able to bear patiently with the ignorant and erring, because he himself also is beset with infirmity.  And for this reason he is required to offer sin-offerings not only for the people but also for himself.  And no one takes this honorable office (τιμὴν, a form of τιμή) upon himself, but only accepts it when called to it by God, as Aaron was.

The KJV translated τιμὴν as honour.  The translators of the more recent translation added the concept office to that honour.  But I find no fault with the concept of a priestly office carefully delineated in law.  So the question comes to mind, what law authorizes the office of apostle?

Lori Eldridge began as follows:

The following shows us the requirements of the replacement for Judas:

Acts 1:21-26, “Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become A WITNESS WITH US OF HIS RESURRECTION.”

This quotation is from the NIV. It is preceded by: For it is written in the book of Psalms, Let his habitation be made desolate, And let no man dwell therein: and, His office (ἐπισκοπὴν, a form of ἐπισκοπή) let another take.[10]  At least that’s how ἐπισκοπὴν was translated in the ASV and the NKJV.  The KJV translated it bishopric, and the NIV place of leadership.  But if I am going to find a law authorizing an office of apostle, the word of an apostle seems a likely place to start—on the surface of it.  But watch what happens if I expand the context.

Jesus had told Peter, Do not leave Jerusalem, but wait there for what my Father promised, which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.[11]  Instead, prior to receiving the Holy Spirit, Peter took it upon himself to replace one of the Apostles Jesus had chosen[12] (Luke 6:12-16 NET).

Now it was during this time that Jesus went out to the mountain to pray, and he spent all night in prayer to God.  When morning came, he called his disciples and chose twelve of them, whom he also named apostles:  Simon (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon who was called the Zealot, Judas the son of James, and Judas Iscariot, who became a traitor.

So what did Jesus do? He made a personal appearance on the road to Damascus and chose Saul, a Pharisee who persecuted the early believers.  I can’t say that Jesus deliberately confounded Peter’s rule for apostle selection, because I believe that God’s prerogative—I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion[13]—trumps all law.  I can say that Saul was not one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John’s baptism to the time when Jesus was taken up from us, Peter’s stated prerequisite that Ms. Eldridge quoted but did not emphasize in all capital letters: For one of these (ἕνα τούτων) must become (γενέσθαι,a form of γίνομαι) A WITNESS WITH US OF HIS RESURRECTION.

In John’s vision on Patmos the wall of the holy city, Jerusalem, descending out of heaven from God[14] was described as having twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.[15]  I wonder if those who believe that Peter created (and limited) the office of Apostle as stated in Acts 1:21-26 also believe that Matthias will be the twelfth name on those foundations.  If it seems like I’m lobbying for Paul, I am not.

In the past I have lobbied for Paul. But now that I know him better and Jesus through his writing I hope that the twelfth name is Judas Iscariot.  I can’t imagine a more beautiful memorial to the grace and mercy of God in Jesus Christ.  And I think Paul would agree with me: so that God’s purpose in election would stand, not by works but by his calling…[16] So then, it does not depend on human desire or exertion, but on God who shows mercy.[17] For the gifts (χαρίσματα, a form of χάρισμα) and the call of God are irrevocable.[18]

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.”[19]

But perhaps the office of Apostle precedes Peter’s questionable rule as ἐπισκοπὴν (translated office in the ASV) precedes it.  I’ll look into that in the next essay.  For now I want to wrap-up by saying that this is not an enjoyable pastime for me.

Lori Eldridge was “raised in a cult as a child,” and “saved through Hal Lindsey’s Late Great Planet Earth.”[20]  It seems that she hears or reads sermons or religious writings and the Holy Spirit brings Scripture to mind that contradicts what the preacher preached or wrote.  Though her faith allows her to declare those the Holy Spirit contradicts false prophets and teachers[21] and mine does not, I might still be better served by trying to befriend her rather than by disputing with her.

People will no longer need to teach their neighbors and relatives to know me.  For all of them, from the least important to the most important, will know me, the Lord promised through Jeremiah.  It seems fitting here to highlight the equalizing power of the Bible.  With it, led by the Holy Spirit, Lori Eldridge challenges prophets and teachers and declares them false.  With the Bible, led by the Holy Spirit, I can question the wisdom of Peter’s actions and whether his word established a rule for an office of apostle.  None of that changes if apostles and prophets are still active (and necessary) in the ἐκκλησία.

Apostles and Prophets, Part 2

[1] John 3:3 (NET)

[2] Romans 11:17 (NET)

[3] http://dictionary.law.com/Default.aspx?selected=2229

[4] http://www.endtime-prophets.com/noproph.html

[5] Ephesians 4:7 (NET)

[6] Ephesians 4:11 (NET)

[7] Luke 1:5 (KJV)

[8] Luke 1:8, 9 (KJV)

[9] Hebrews 7:5 (NET)

[10] Acts 1:20 (ASV)

[11] Acts 1:4, 5 (NET)

[12] John 6:70, 71 (NET)

[13] Romans 9:15 (NET)

[14] Revelation 21:10 (NET)

[15] Revelation 21:14 (NET)

[16] Romans 9:11 (NET)

[17] Romans 9:16 (NET) Table

[18] Romans 11:29 (NET)

[19] Romans 11:26, 27 (NET)

[20] http://www.endtime-prophets.com/statement.html

[21] http://www.endtime-prophets.com/

Romans, Part 46

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If it is service (διακονίαν, a form of διακονία), Paul wrote, to continue considering the different gifts (χαρίσματα, a form of χάρισμα) that comprise the diversity of oneness, he must serve (διακονίᾳ, another form of διακονία).1  Paul wrote to the Corinthians about different gifts (χαρισμάτων, another form of χάρισμα) and different ministries (διακονιῶν, another form of διακονία): the message of wisdom…the message of knowledge…faith…gifts (χαρίσματα) of healing…performance of miracles…prophecy…discernment of spirits…different kinds of tongues, and…the interpretation of tongues [Table].2  Yet in the previous chapter of Romans Paul wrote, Seeing that I am an apostle (ἀπόστολος) to the Gentiles, I magnify my ministry (διακονίαν, a form of διακονία)…3  As I consider this and the historical fact that most of the different ministries (διακονιῶν, another form of διακονία) listed in 1 Corinthians above were associated with Jesus’ apostles, I assume that the ministry (διακονίαν, a form of διακονία) of an apostle was the service (διακονίαν, a form of διακονία) Paul had primarily in mind in Romans 12.

Still, the service (διακονίαν, a form of διακονία) most associated with the apostles is the ministry (διακονία) of reconciliation: God…reconciled us to himself through Christ, and…has given us the ministry (διακονία) of reconciliation.4  And the ministry (διακονία) of reconciliation is nothing less than the ministry (διακονία) of the Spirit, the ministry (διακονία) that produces righteousness (2 Corinthians 3:7-9 NET).

But if the ministry (διακονία) that produced death – carved in letters on stone tablets – came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective) [Table], how much more glorious will the ministry (διακονία) of the Spirit be?  For if there was glory in the ministry (διακονίᾳ, another form of διακονία) that produced condemnation, how much more does the ministry (διακονία) that produces righteousness excel in glory! [Table]

It was [Jesus], Paul wrote the Ephesians, who gave some as apostles (ἀποστόλους, another form of ἀπόστολος)…5  And God has placed in the church first apostles6 (ἀποστόλους, another form of ἀπόστολος), he wrote the Corinthians.  Not all are apostles (ἀπόστολοι, another form of ἀπόστολος), are they?7 Paul asked rhetorically.

If [the gift] is teaching (διδάσκων, a form of διδάσκω), Paul continued in Romans, he must teach (διδασκαλίᾳ, a form of διδασκαλία).8  In Corinth the Lord said to Paul by a vision in the night, “Do not be afraid,but speak and do not be silent, because I am with you, and no one will assault you to harm you, because I have many people in this city” [Table].  So9 he stayed there a year and six months, teaching (διδάσκων, a form of διδάσκω) the word of God among them.10  Paul11 lived12 [in Rome] two whole years in his own rented quarters and welcomed all who came to him, proclaiming the kingdom of God and teaching (διδάσκων, a form of διδάσκω) about the Lord Jesus Christ with complete boldness and without restriction [Table].13

I was appointed, Paul wrote Timothy, a preacher and apostle (ἀπόστολος) and teacher (διδάσκαλος)14 of the fact that our Savior Christ Jesus…has broken the power of death and brought life and immortality to light through the gospel.15  Apparently Timothy was also appointed as a teacher.  Until I come, Paul wrote to him, give attention to the public reading of scripture, to exhortation, to teaching (διδασκαλίᾳ, a form of διδασκαλία).16  And he continued (1 Timothy 4:14-16 NET):

Do not neglect the spiritual gift (χαρίσματος, another form of χάρισμα) you have, given to you and confirmed by prophetic words (προφητείας, another form of προφητεία) when the elders laid hands on you.  Take pains with these things; be absorbed in them, so that everyone will see your progress.  Be conscientious about how you live and what you teach (διδασκαλίᾳ, a form of διδασκαλία).  Persevere in this, because by doing so you will save both yourself and those who listen to you.

It was [Jesus], Paul wrote the Ephesians, who gave some…as pastors and teachers (διδασκάλους, another form of διδάσκαλος), to equip the saints for the work of ministry (διακονίας, another form of διακονία), that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.17  And God has placed in the church…third teachers18 (διδασκάλους, another form of διδάσκαλος), he wrote the Corinthians.  Not all are teachers (διδάσκαλοι, another form of διδάσκαλος), are they? He asked rhetorically.  He also gave Timothy the following prophetic warning (2 Timothy 4:3 NET):

 For there will be a time when people will not tolerate sound (ὑγιαινούσης, a form of ὑγιαίνω) teaching (διδασκαλίας, another form of διδασκαλία).  Instead, following their own desires, they will accumulate teachers (διδασκάλους, another form of διδάσκαλος) for themselves, because they have an insatiable curiosity to hear new things [Table].

In other words, the teachers most honored by people and the teachers spiritually gifted to equip the saints for the work of ministry, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature, may not be one and the same.  But the next gift to consider may provide a method for distinguishing between the two.

If [the gift] is exhortation (παρακαλῶν, a form of παρακαλέω), Paul continued in Romans, he must exhort (παρακλήσει, a form of παράκλησις)…19  Blessed is the God and Father of our Lord Jesus Christ, Paul began his second letter to the Corinthians, the Father of mercies and God of all comfort (παρακλήσεως, another form of παράκλησις), who comforts (παρακαλῶν, a form of παρακαλέω) us in all our troubles so that we may be able to comfort (παρακαλεῖν, another form of παρακαλέω) those experiencing any trouble with the comfort (παρακλήσεως, another form of παράκλησις) with which we ourselves are comforted (παρακαλούμεθα, another form of παρακαλέω) by God.20

Paul wrote again about receiving God’s exhortation through the message brought by Titus:  But God, who encourages (παρακαλῶν, a form of παρακαλέω) the downhearted, encouraged (παρεκάλεσεν, another form of παρακαλέω) us by the arrival of Titus.  We were encouraged not only by his arrival, but also by the encouragement (παρακλήσει, a form of παράκλησις) you gave (παρεκλήθη, another form of παρακαλέω) him, as he reported to us your longing, your mourning, your deep concern for me, so that I rejoiced more than ever.21

The Corinthians’ longing, mourning and deep concern for Paul also exhorted him: I have great confidence in you; I take great pride on your behalf.  I am filled with encouragement (παρακλήσει, a form of παράκλησις); I am overflowing with joy in the midst of all our suffering.22  Therefore we have been encouraged (παρακεκλήμεθα, another form of παρακαλέω).  And in addition to our23 own encouragement (παρακλήσει, a form of παράκλησις), we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit.24  And Paul told Timothy not only to teach but to comfort and encourage his people in a similar manner: Until I come, give attention to the public reading of scripture, to exhortation (παρακλήσει, a form of παράκλησις), to teaching (διδασκαλία).25

A teacher’s exhortation reveals that teacher’s knowledge and faith.  It may even be another valid way to test the spirits to determine if they are from God.26  Surely the Spirit from God knows the depth (βάθος) of the riches and wisdom and knowledge of God,27 that from him and through him and to him are all things.28  For the Spirit searches all things, even the deep (βάθη, a form of βάθος) things of God.29  Every spirit that confesses Jesus as the Christ who has come in the flesh is from God,30 John wrote.  Does a given teacher comfort me with the knowledge of the love that God has in us, or encourage me to believe the love that God has in us31 in Jesus, the Christ who has come in the flesh, the Son of God, through his Holy Spirit?  Or does that teacher rob me of such comfort, and encourage me to know or to believe or to do something else instead?

 

Addendum: June 11, 2026
Tables comparing Acts 18:11 and 2 Corinthians 7:13 in the KJV and NET follow.

Acts 18:11 (NET)

Acts 18:11 (KJV)
So he stayed there a year and six months, teaching the word of God among them. And he continued there a year and six months, teaching the word of God among them.

Acts 18:11 (NET Parallel Greek)

Acts 18:11 (Stephanus Textus Receptus)

Acts 18:11 (Byzantine Majority Text)
Ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ εκαθισεν τε ενιαυτον και μηνας εξ διδασκων εν αυτοις τον λογον του θεου εκαθισεν τε ενιαυτον και μηνας εξ διδασκων εν αυτοις τον λογον του θεου

2 Corinthians 7:13 (NET)

2 Corinthians 7:13 (KJV)
Therefore we have been encouraged. And in addition to our own encouragement, we rejoiced even more at the joy of Titus because all of you have refreshed his spirit. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.

2 Corinthians 7:13 (NET Parallel Greek)

2 Corinthians 7:13 (Stephanus Textus Receptus)

2 Corinthians 7:13 (Byzantine Majority Text)
διὰ τοῦτο παρακεκλήμεθα. Ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν δια τουτο παρακεκλημεθα επι τη παρακλησει υμων περισσοτερως δε μαλλον εχαρημεν επι τη χαρα τιτου οτι αναπεπαυται το πνευμα αυτου απο παντων υμων δια τουτο παρακεκλημεθα επι δε τη παρακλησει υμων περισσοτερως μαλλον εχαρημεν επι τη χαρα τιτου οτι αναπεπαυται το πνευμα αυτου απο παντων υμων

1 Romans 12:7a (NET)

2 1 Corinthians 12:4, 5, 8-10 (NET)

3 Romans 11:13b (NET) Table

4 2 Corinthians 5:18 (NET) Table

5 Ephesians 4:11a (NET)

6 1 Corinthians 12:28a (NET) Table

7 1 Corinthians 12:29a (NET)

8 Romans 12:7b (NET)

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

10 Acts 18:9-11 (NET)

13 Acts 28:30, 31 (NET)

14 2 Timothy 1:11 (NET) Table

15 2 Timothy 1:10 (NET)

16 1 Timothy 4:13 (NET)

17 Ephesians 4:11-13 (NET)

18 1 Corinthians 12:28 (NET) Table

19 Romans 12:8 (NET)

20 2 Corinthians 1:3, 4 (NET)

21 2 Corinthians 7:6, 7 (NET)

22 2 Corinthians 7:4 (NET)

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

24 2 Corinthians 7:13 (NET)

25 1 Timothy 4:13 (NET)

26 1 John 4:1 (NET)

27 Romans 11:33a (NET)

28 Romans 11:36a (NET)

29 1 Corinthians 2:10b (NET) Table

30 1 John 4:2 (NET) Table

Romans, Part 45

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For by the grace (χάριτος, a form of χάρις) given to me, Paul continued describing the will of God – what is good and well-pleasing and perfect,1 I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.2  To offset my own tendency to think that sober discernment is necessary because God has distributed a niggardly measure of faith (μέτρον πίστεως) to me, I want to look at two other occurrences of χάριτος.  The first described the words Jesus read from the scroll of Isaiah in the synagogue in Nazareth (Luke 4:18, 19 NET):

The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.  He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed [Table], to proclaim the year of the Lord’s favor.

After Jesus returned the scroll to the attendant and sat down, he added, Today this scripture has been fulfilled even as you heard it being read.3  Luke wrote, All were speaking well of him, and were amazed at the gracious (χάριτος, a form of χάρις) words coming out of his mouth.4  So proclaiming 1) good news to the poor, 2) release to the captives, 3) the regaining of sight to the blind, 4) setting free those who are oppressed, and 5) the year of the Lord’s favor were called gracious (χάριτος) words.5  There was nothing niggardly about it.

For if, by the transgression of the one man, Paul wrote the first time he used χάριτος in his letter to the Romans, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift of righteousness reign in life through the one, Jesus Christ!6  Sober discernment entails all of these facts without implying a niggardly measure of faith, but the realization that any of the recipients of this χάριτος is one person among many.  For just as in (ἐν) one (ἑνὶ, a form of εἷς) body we have many members, Paul continued, and not all the members serve the same function, so we who are many are one (ἓν, another form of εἷς) body in (ἐν) Christ, and individually7 we are members who belong to one (εἷς) another.8

I think sober discernment was equivalent for Paul to walking worthily of the calling with which [we] have been called, as he wrote the Ephesians, with all humility and gentleness, with patience, bearing with one another in love [Table], making every effort to keep the unity of the Spirit in the bond of peace.9  For here, too, a description of oneness followed (Ephesians 4:4-7 NET).

There is one (῞Εν) body and one (ἓν) Spirit, just as you too were called to (ἐν) the one (μιᾷ, yet another form of εἷς) hope of your calling, one (εἷς) Lord, one (μία) faith, one (ἓν) baptism, one (εἷς) God and Father of all, who is over all and through all and in (ἐν) all [Table].  But to each one (Ἑνὶ, still another form of εἷς) of us grace (χάρις) was given according to the measure (μέτρον) of the gift of Christ.

And we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us, Paul continued to describe the diversity of this oneness in Romans, a theme he revisited often:

The Diversity of Oneness
And we have different gifts (χαρίσματα) according to the grace given to us. If the gift is prophecy (προφητείαν, a form of προφητεία), that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Romans 12:6-8 (NET)

 It was he who gave some as apostles, some as prophets (προφήτας, a form of προφήτης), some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.

Ephesians 4:11-13 (NET)

 Now there are different gifts (χαρισμάτων, another form of χάρισμα), but the same Spirit.  And there are different ministries, but the same Lord.  And there are different results, but the same God who produces all of them in everyone [Table].  To each person the manifestation of the Spirit is given for the benefit of all.  For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts (χαρίσματα) of healing by the one Spirit, to another performance of miracles, to another prophecy (προφητεία), and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues [Table].  It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Corinthians 12:4-11 (NET)

I want to consider these different10 gifts (χαρίσματα) individually.   If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.11  I am assuming that in proportion (ἀναλογίαν, a form of ἀναλογία) to his faith relates back to that measure (μέτρον) of faith God has distributed to each.  In the law the Lord said to Moses (Deuteronomy 18:18-20 NET):

I will raise up a prophet like you for them from among their fellow Israelites.  I will put my words in his mouth and he will speak to them whatever I command [Table].  I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name [Table].  But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Now if you say to yourselves, the Lord continued, “How can we tell that a message is not from the Lord (yᵊhōvâ, יְהוָה)?” – whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear (gûr, תָגוּר; Septuagint: ἀφέξεσθε, a form of ἀπέχω) him.12  But a fulfilled prediction alone was not sufficient to declare one a prophet of yᵊhōvâ, יְהוָה (Deuteronomy 13:1-5 NET):

Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder, and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”  You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.  You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.  As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go.  In this way you must purge out evil from within.

The prophet Jeremiah said to Hananiah (apparently a false prophet), From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.  So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.13  In this light I can begin to appreciate the proportion of Jesus’ faith when He read those gracious words—The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor—and added, Today this scripture has been fulfilled even as you heard it being read.

And so Paul wrote, If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.  And if I have prophecy (προφητείαν), he wrote the Corinthians, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.14  I can’t tell if this was a hypothetical consideration to highlight the preeminence of love, or an actual concern.  It is difficult to imagine an individual who received so many of the different gifts15 (Διαιρέσεις δὲ χαρισμάτων) of the Spirit, not shared by all (For one person is given through the Spirit the message of wisdom16…to another prophecy [προφητεία]17…), and yet did not have the love that is given by the same Spirit to all believers.  If such a monstrosity is actually possible it would seem to be someone with a religious mind believing something other than the word of the Lord to quench the love that is the fruit of the Holy Spirit.

Love never ends, Paul continued to contrast love and prophecy in Corinthians.  But if there are prophecies (προφητεῖαι, another form of προφητεία), they will be set aside18…when what is perfect comes…19  Pursue love, he wrote, and be eager for the spiritual gifts (πνευματικά, a form of πνευματικός), especially that you may prophesy (προφητεύητε, a form of προφητεύω).20  Then he contrasted prophesying to one speaking in a tongue.

Tongues

Prophecy
For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.

1 Corinthians 14:2 (NET)

 But the one who prophesies (προφητεύων, another form of προφητεύω) speaks to people for their strengthening, encouragement, and consolation.

1 Corinthians 14:3 (NET)
The one who speaks in a tongue builds himself up…

1 Corinthians 14:4a (NET)

 …but the one who prophesies (προφητεύων, another form of προφητεύω) builds up the church.

1 Corinthians 14:4b (NET)
I wish you all spoke in tongues…

1 Corinthians 14:5a (NET) Table

 …but even more that you would prophesy (προφητεύητε, a form of προφητεύω).

1 Corinthians 14:5b (NET) Table
…unless he interprets so that the church may be strengthened.

1 Corinthians 14:5d (NET) Table

 The one who prophesies (προφητεύων, another form of προφητεύω) is greater than the one who speaks in tongues…

1 Corinthians 14:5c (NET) Table

Since you are eager for manifestations of the Spirit, Paul concluded, seek to abound in order to strengthen the church.  So then,21 one who speaks in a tongue should pray that he may interpret.22  And, I thank God23 that I speak24 in tongues more than all of you, but25 in the church I want to speak five words with my mind26 to instruct others, rather than ten thousand words in a tongue.27  Then he quoted the Old Testament prophecy concerning tongues: By people with strange tongues and by the lips of strangers28 I will speak to this people, yet not even in this way will they listen to me…29  So then, tongues, he concluded, are a sign…for unbelievers.  Prophecy (προφητεία), however, is…for believers.30

So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?31  In other words, the Old Testament prophecy holds true: unbelievers hearing strange tongues will not listen to the Lord.  Rather, they say, you have lost your minds.  But if all prophesy (προφητεύωσιν, another form of προφητεύω), and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.  The32 secrets of his heart are disclosed…33  So prophecy is for believers, their rightful occupation that brings an unbeliever or uninformed person to faith and repentance, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”34

Still, It was [Jesus] who gave…some [not all] as prophets (προφήτας, another form of προφήτης) …to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.35  And God has placed in the church[Table]…second prophets (προφήτας, another form of προφήτης)…Not all are prophets (προφῆται, another form of προφήτης), are they?36  No, because we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us.37  For just as in one body we have many members, and not all the members serve the same function, so we who are many are one body in Christ, and individually we are members who belong to one another.38

 

Addendum (7/18/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

My thoughts on Luke 4:18, 19 are too long to append to this essay.  This addendum is found as Study: Luke 4:18-19.

 

Addendum: May 24, 2026
According to a note (71) in the NET Jesus read from Isaiah 61:1, 2a and Isaiah 58:6 in Luke 4:18, 19. The following tables compare the Greek of that reading with the Septuagint.

Luke 4:18, 19 (NET Parallel Greek)

Isaiah 61:1, 2a (Septuagint BLB) Table

Isaiah 61:1, 2a (Septuagint Elpenor)
πνεῦμα κυρίου ἐπ᾿ ἐμὲ οὗ εἵνεκεν ἔχρισεν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκεν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, (19) κηρύξαι ἐνιαυτὸν κυρίου δεκτόν πνεῦμα κυρίου ἐπ᾽ ἐμέ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν [Table] (2a) καλέσαι ἐνιαυτὸν κυρίου δεκτὸν [Table] ΠΝΕΥΜΑ Κυρίου ἐπ᾿ ἐμέ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν (2a) καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν

Luke 4:18, 19 (NET)

Isaiah 61:1, 2a (NETS)

Isaiah 61:1, 2a (English Elpenor)
The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, (19) to proclaim the year of the Lord’s favor. The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind, (2a) to summon the acceptable year of the Lord The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind; (2a) to declare the acceptable year of the Lord

The scroll Jesus read in the synagogue was not written in Greek, nor did Luke simply hear about Jesus reading a scroll in a synagogue and turn to the Septuagint to fill in a blank space in his Gospel narrative. I’m reasonably convinced that this is not a Greek translation of a transcript of an electromagnetic or digital recording of Jesus reading a scroll in Hebrew in a synagogue, but the implications for inspiration here are quite compelling.

Luke 4:18b (NET Parallel Greek)

Isaiah 58:6b (Septuagint BLB)

Isaiah 58:6b (Septuagint Elpenor)
ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει ἀπόστελλε τεθραυσμένους ἐν ἀφέσει ἀπόστελλε τεθραυσμένους ἐν ἀφέσει

Luke 4:18b (NET)

Isaiah 58:6b (NETS)

Isaiah 58:6b (English Elpenor)
to set free those who are oppressed, let the oppressed go free set the bruised free

Jesus could read from anywhere in the scroll He chose to read when his purpose was to reveal fulfilled prophecy as far as I’m concerned. What surprises me is that He could insert one line from the Lord’s fast into the middle of the passage about the Lord’s anointing of the Messiah without stirring up any comment or question.

According to a note (10) in the NET Paul quoted from Isaiah 28:11, 12 in 1 Corinthians 14:21. The following table compares the Greek of that quotation with the Septuagint.

1 Corinthians 14:21b (NET Parallel Greek)

Isaiah 28:11, 12 (Septuagint BLB)

Isaiah 28:11, 12 (Septuagint Elpenor)
ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ᾿ οὕτως εἰσακούσονται μου διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας ὅτι λαλήσουσιν τῷ λαῷ τούτῳ [Table] (12) λέγοντες αὐτῷ τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα καὶ οὐκ ἠθέλησαν ἀκούειν [Table] διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας, ὅτι λαλήσουσι τῷ λαῷ τούτῳ (12) λέγοντες αὐτῷ· τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα, καὶ οὐκ ἠθέλησαν ἀκούειν

1 Corinthians 14:21b (NET)

Isaiah 28:11, 12 (NETS)

Isaiah 28:11, 12 (English Elpenor)
By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me because of contempt from lips, through a different tongue, because they will speak to this people, (12) saying to them, “This is the rest for the hungry, and this is the destruction”; yet they would not hear. by reason of the contemptuous [words] of the lips, by means of another language: for they shall speak to this people, saying to them, (12) This is the rest to him that is hungry, and this is the calamity: but they would not hear.

Both of these passages practically beg for a word-for-word consideration in Hebrew and Greek, but I won’t undertake that here now.

Tables comparing Isaiah 58:6; Deuteronomy 18:20; 18:21; 18:22; 13:1 (13:2); 13:2 (13:3); 13:3 (13:4); 13:4 (13:5); 13:5 (13:6); Jeremiah 28:8 and 28:9 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 58:6; Deuteronomy 18:20; 18:21; 18:22; 13:1 (13:2); 13:2 (13:3); 13:3 (13:4); 13:4 (13:5); 13:5 (13:6); Jeremiah 28:8 (35:8) and 28:9 (35:9) in the Septuagint (BLB and Elpenor), and tables comparing Romans 12:5; 1 Corinthians 14:13; 14:18, 19; 14:21 and 14:25 in the NET and KJV follow.

Isaiah 58:6 (Tanakh)

Isaiah 58:6 (KJV)

Isaiah 58:6 (NET)
Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? No, this is the kind of fast I want: I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke.

Isaiah 58:6 (Septuagint BLB)

Isaiah 58:6 (Septuagint Elpenor)
οὐχὶ τοιαύτην νηστείαν ἐγὼ ἐξελεξάμην λέγει κύριος ἀλλὰ λῦε πάντα σύνδεσμον ἀδικίας διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα οὐχὶ τοιαύτην νηστείαν ἐγὼ ἐξελεξάμην, λέγει Κύριος, ἀλλὰ λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα

Isaiah 58:6 (NETS)

Isaiah 58:6 (English Elpenor)
I have not chosen such a fast, says the Lord; rather loose every bond of injustice; undo the knots of contracts made by force; let the oppressed go free, and tear up every unjust note. I have not chosen such a fast, saith the Lord; but do thou loose every burden of iniquity, do thou untie the knots of hard bargains, set the bruised free, and cancel every unjust account.

Deuteronomy 18:20 (Tanakh)

Deuteronomy 18:20 (KJV)

Deuteronomy 18:20 (NET)
But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’ But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. “But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Deuteronomy 18:20 (Septuagint BLB)

Deuteronomy 18:20 (Septuagint Elpenor)
πλὴν ὁ προφήτης ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ τῷ ὀνόματί μου ῥῆμα ὃ οὐ προσέταξα λαλῆσαι καὶ ὃς ἂν λαλήσῃ ἐπ᾽ ὀνόματι θεῶν ἑτέρων ἀποθανεῖται ὁ προφήτης ἐκεῖνος πλὴν ὁ προφήτης, ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ τῷ ὀνόματί μου ρῆμα, ὃ οὐ προσέταξα λαλῆσαι, καὶ ὃς ἂν λαλήσῃ ἐν ὀνόματι θεῶν ἑτέρων, ἀποθανεῖται ὁ προφήτης ἐκεῖνος

Deuteronomy 18:20 (NETS)

Deuteronomy 18:20 (English Elpenor)
But the prophet who acts impiously by speaking a word in my name that I have not ordered to speak and who speaks in the name of other gods, that prophet shall die.” But the prophet whosoever shall impiously speak in my name a word which I have not commanded him to speak, and whosoever shall speak in the name of other gods, that prophet shall die.

Deuteronomy 18:21 (Tanakh)

Deuteronomy 18:21 (KJV)

Deuteronomy 18:21 (NET)
And if thou say in thy heart: ‘How shall we know the word which HaShem hath not spoken?’ And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? Now if you say to yourselves, ‘How can we tell that a message is not from the Lord?’—

Deuteronomy 18:21 (Septuagint BLB)

Deuteronomy 18:21 (Septuagint Elpenor)
ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου πῶς γνωσόμεθα τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου· πῶς γνωσόμεθα τὸ ρῆμα, ὃ οὐκ ἐλάλησε Κύριος

Deuteronomy 18:21 (NETS)

Deuteronomy 18:21 (English Elpenor)
But if you say in your heart, “How will we know the word that the Lord has not spoken?” But if thou shalt say in thine heart, How shall we know the word which the Lord has not spoken?

Deuteronomy 18:22 (Tanakh)

Deuteronomy 18:22 (KJV)

Deuteronomy 18:22 (NET)
When a prophet speaketh in the name of HaShem, if the thing follow not, nor come to pass, that is the thing which HaShem hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.”

Deuteronomy 18:22 (Septuagint BLB)

Deuteronomy 18:22 (Septuagint Elpenor)
ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματι κυρίου καὶ μὴ γένηται τὸ ῥῆμα καὶ μὴ συμβῇ τοῦτο τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος ἐν ἀσεβείᾳ ἐλάλησεν ὁ προφήτης ἐκεῖνος οὐκ ἀφέξεσθε αὐτοῦ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐκεῖνος τῷ ὀνόματι Κυρίου, καὶ μὴ γένηται καὶ μὴ συμβῇ, τοῦτο τὸ ρῆμα ὃ οὐκ ἐλάλησε Κύριος· ἐν ἀσεβείᾳ ἐλάλησεν ὁ προφήτης ἐκεῖνος, οὐκ ἐφέξεσθε αὐτοῦ

Deuteronomy 18:22 (NETS)

Deuteronomy 18:22 (English Elpenor)
whatever the prophet might speak in the name of the Lord but the thing does not take place and does not happen, this is the word that the Lord has not spoken. That prophet has spoken it in impiety; you shall not spare him. Whatsoever words that prophet shall speak in the name of the Lord, and they shall not come true, and not come to pass, this [is] the thing which the Lord has not spoken; that prophet has spoken wickedly: ye shall not spare him.

Deuteronomy 13:2 (Tanakh)

Deuteronomy 13:1 (KJV)

Deuteronomy 13:1 (NET)
If there arise in the midst of thee a prophet, or a dreamer of dreams–and he give thee a sign or a wonder, If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder,

Deuteronomy 13:1 (Septuagint BLB)

Deuteronomy 13:2 (Septuagint Elpenor)
ἐὰν δὲ ἀναστῇ ἐν σοὶ προφήτης ἢ ἐνυπνιαζόμενος ἐνύπνιον καὶ δῷ σοι σημεῖον ἢ τέρας ἐὰν δὲ ἀναστῇ ἐν σοὶ προφήτης ἢ ἐνυπνιαζόμενος τὸ ἐνύπνιον καὶ δῷ σοι σημεῖον ἢ τέρας

Deuteronomy 13:1 (NETS)

Deuteronomy 13:2 (English Elpenor)
Now if a prophet or one who divines by a dream should appear among you and give you a sign or a wonder, And if there arise within thee a prophet, or one who dreams a dream, and he gives thee a sign or a wonder,

Deuteronomy 13:3 (Tanakh)

Deuteronomy 13:2 (KJV)

Deuteronomy 13:2 (NET)
and the sign or the wonder come to pass, whereof he spoke unto thee–saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’; And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods”—gods whom you have not previously known—“and let us serve them.”

Deuteronomy 13:2 (Septuagint BLB)

Deuteronomy 13:3 (Septuagint Elpenor)
καὶ ἔλθῃ τὸ σημεῖον ἢ τὸ τέρας ὃ ἐλάλησεν πρὸς σὲ λέγων πορευθῶμεν καὶ λατρεύσωμεν θεοῖς ἑτέροις οὓς οὐκ οἴδατε καὶ ἔλθῃ τὸ σημεῖον ἢ τὸ τέρας, ὃ ἐλάλησε πρός σε λέγων· πορευθῶμεν καὶ λατρεύσωμεν θεοῖς ἑτέροις, οὓς οὐκ οἴδατε

Deuteronomy 13:2 (NETS)

Deuteronomy 13:3 (English Elpenor)
and the sign or wonder should come about, which he spoke to you, saying: “Let us go and serve other gods (whom you have not known),” and the sign or the wonder come to pass which he spoke to thee, saying, Let us go and serve other gods, which ye know not;

Deuteronomy 13:4 (Tanakh)

Deuteronomy 13:3 (KJV)

Deuteronomy 13:3 (NET)
thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for HaShem your G-d putteth you to proof, to know whether ye do love HaShem your G-d with all your heart and with all your soul. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.

Deuteronomy 13:3 (Septuagint BLB)

Deuteronomy 13:4 (Septuagint Elpenor)
οὐκ ἀκούσεσθε τῶν λόγων τοῦ προφήτου ἐκείνου ἢ τοῦ ἐνυπνιαζομένου τὸ ἐνύπνιον ἐκεῖνο ὅτι πειράζει κύριος ὁ θεὸς ὑμᾶς εἰδέναι εἰ ἀγαπᾶτε κύριον τὸν θεὸν ὑμῶν ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν οὐκ ἀκούσεσθε τῶν λόγων τοῦ προφήτου ἐκείνου ἢ τοῦ ἐνυπνιαζομένου τὸ ἐνύπνιον ἐκεῖνο, ὅτι πειράζει Κύριος ὁ Θεός σου ὑμᾶς εἰδέναι, εἰ ἀγαπᾶτε τὸν Θεὸν ὑμῶν ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν

Deuteronomy 13:3 (NETS)

Deuteronomy 13:4 (English Elpenor)
you shall not hear the words of that prophet or diviner by that dream, for the Lord God is testing you, to know whether you love the Lord your God with the whole of your heart and with the whole of your soul. ye shall not hearken to the words of that prophet, or the dreamer of that dream, because the Lord thy God tries you, to know whether ye love your God with all your heart and with all your soul.

Deuteronomy 13:5 (Tanakh)

Deuteronomy 13:4 (KJV)

Deuteronomy 13:4 (NET)
After HaShem your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.

Deuteronomy 13:4 (Septuagint BLB)

Deuteronomy 13:5 (Septuagint Elpenor)
ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε καὶ αὐτὸν φοβηθήσεσθε καὶ τὰς ἐντολὰς αὐτοῦ φυλάξεσθε καὶ τῆς φωνῆς αὐτοῦ ἀκούσεσθε καὶ αὐτῷ προστεθήσεσθε ὀπίσω Κυρίου τοῦ Θεοῦ ὑμῶν πορεύσεσθε καὶ τοῦτον φοβηθήσεσθε καὶ τῆς φωνῆς αὐτοῦ ἀκούσεσθε καὶ αὐτῷ προστεθήσεσθε

Deuteronomy 13:4 (NETS)

Deuteronomy 13:5 (English Elpenor)
Go after the Lord your God, and him you shall fear, and his commandments you shall keep, and his voice you shall hear, and to him you shall be joined. Ye shall follow the Lord your God, and fear him, and ye shall hear his voice, and attach yourselves to him.

Deuteronomy 13:6 (Tanakh)

Deuteronomy 13:5 (KJV)

Deuteronomy 13:5 (NET)
And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against HaShem your G-d, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which HaShem thy G-d commanded thee to walk in. So shalt thou put away the evil from the midst of thee. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee. As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge evil from among you.

Deuteronomy 13:5 (Septuagint BLB)

Deuteronomy 13:6 (Septuagint Elpenor)
καὶ ὁ προφήτης ἐκεῖνος ἢ ὁ τὸ ἐνύπνιον ἐνυπνιαζόμενος ἐκεῖνος ἀποθανεῖται ἐλάλησεν γὰρ πλανῆσαί σε ἀπὸ κυρίου τοῦ θεοῦ σου τοῦ ἐξαγαγόντος σε ἐκ γῆς Αἰγύπτου τοῦ λυτρωσαμένου σε ἐκ τῆς δουλείας ἐξῶσαί σε ἐκ τῆς ὁδοῦ ἧς ἐνετείλατό σοι κύριος ὁ θεός σου πορεύεσθαι ἐν αὐτῇ καὶ ἀφανιεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν καὶ ὁ προφήτης ἐκεῖνος ἢ ὁ τὸ ἐνύπνιον ἐνυπνιαζόμενος ἐκεῖνος ἀποθανεῖται· ἐλάλησε γὰρ πλανῆσαί σε ἀπὸ Κυρίου τοῦ Θεοῦ σου τοῦ ἐξαγαγόντος σε ἐκ γῆς Αἰγύπτου, τοῦ λυτρωσαμένου σε ἐκ τῆς δουλείας, ἐξῶσαί σε ἀπὸ τῆς ὁδοῦ, ἧς ἐνετείλατό σοι Κύριος ὁ Θεός σου πορεύεσθαι ἐν αὐτῇ· καὶ ἀφανιεῖς τὸ πονηρὸν ἐξ ὑμῶν αὐτῶν

Deuteronomy 13:5 (NETS)

Deuteronomy 13:6 (English Elpenor)
And that prophet or that diviner by dream shall die, for he spoke to lead you astray from the Lord your God—who brought you out of the land of Egypt, who redeemed you from slavery—to thrust you from the way that the Lord your God commanded you to go upon it. And you shall eliminate the evil one from yourselves. And that prophet or that dreamer of a dream, shall die; for he has spoken to make thee err from the Lord thy God who brought thee out of the land of Egypt, who redeemed thee from bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in: so shalt thou abolish the evil from among you.

Jeremiah 28:8 (Tanakh)

Jeremiah 28:8 (KJV)

Jeremiah 28:8 (NET)
The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.

Jeremiah 28:8 (Septuagint BLB)

Jeremiah 35:8 (Septuagint Elpenor)
οἱ προφῆται οἱ γεγονότες πρότεροί μου καὶ πρότεροι ὑμῶν ἀπὸ τοῦ αἰῶνος καὶ ἐπροφήτευσαν ἐπὶ γῆς πολλῆς καὶ ἐπὶ βασιλείας μεγάλας εἰς πόλεμον οἱ προφῆται οἱ γεγονότες πρότεροί μου καὶ πρότεροι ὑμῶν ἀπὸ τοῦ αἰῶνος καὶ ἐπροφήτευσαν ἐπὶ γῆς πολλῆς καὶ ἐπὶ βασιλείας μεγάλας εἰς πόλεμον

Jeremiah 35:8 (NETS)

Jeremiah 35:8 (English Elpenor)
The prophets who preceded me and preceded you from ancient times also prophesied with reference to much land and great kingdoms for war. The prophets that were before me and before you of old, also prophesied over much country, and against great kingdoms, concerning war.

Jeremiah 28:9 (Tanakh)

Jeremiah 28:9 (KJV)

Jeremiah 28:9 (NET)
The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him. So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”

Jeremiah 28:9 (Septuagint BLB)

Jeremiah 35:9 (Septuagint Elpenor)
ὁ προφήτης ὁ προφητεύσας εἰς εἰρήνην ἐλθόντος τοῦ λόγου γνώσονται τὸν προφήτην ὃν ἀπέστειλεν αὐτοῖς κύριος ἐν πίστει ὁ προφήτης ὁ προφητεύσας εἰς εἰρήνην, ἐλθόντος τοῦ λόγου γνώσονται τὸν προφήτην, ὃν ἀπέστειλεν αὐτοῖς Κύριος ἐν πίστει

Jeremiah 35:9 (NETS)

Jeremiah 35:9 (English Elpenor)
As for the prophet who prophesied for peace—when the matter came to pass, they would know the prophet, him whom the Lord had sent in faithfulness.” [As for] the prophet that has prophesied for peace, when the word has come [to pass], they shall know the prophet whom the Lord has sent them in truth.

Romans 12:5 (NET)

Romans 12:5 (KJV)
so we who are many are one body in Christ, and individually we are members who belong to one another. So we, being many, are one body in Christ, and every one members one of another.

Romans 12:5 (NET Parallel Greek)

Romans 12:5 (Stephanus Textus Receptus)

Romans 12:5 (Byzantine Majority Text)
οὕτως οἱ πολλοὶ ἓν σῶμα ἐσμεν ἐν Χριστῷ, τὸ δὲ καθ᾿ εἷς ἀλλήλων μέλη ουτως οι πολλοι εν σωμα εσμεν εν χριστω ο δε καθ εις αλληλων μελη ουτως οι πολλοι εν σωμα εσμεν εν χριστω ο δε καθ εις αλληλων μελη

1 Corinthians 14:13 (NET)

1 Corinthians 14:13 (KJV)
So then, one who speaks in a tongue should pray that he may interpret. Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

1 Corinthians 14:13 (NET Parallel Greek)

1 Corinthians 14:13 (Stephanus Textus Receptus)

1 Corinthians 14:13 (Byzantine Majority Text)
Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ διοπερ ο λαλων γλωσση προσευχεσθω ινα διερμηνευη διοπερ ο λαλων γλωσση προσευχεσθω ινα διερμηνευη

1 Corinthians 14:18, 19 (NET)

1 Corinthians 14:18, 19 (KJV)
I thank God that I speak in tongues more than all of you, I thank my God, I speak with tongues more than ye all:

1 Corinthians 14:18 (NET Parallel Greek)

1 Corinthians 14:18 (Stephanus Textus Receptus)

1 Corinthians 14:18 (Byzantine Majority Text)
Εὐχαριστῶ τῷ θεῷ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ ευχαριστω τω θεω μου παντων υμων μαλλον γλωσσαις λαλων ευχαριστω τω θεω μου παντων υμων μαλλον γλωσσαις λαλων
but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue. Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

1 Corinthians 14:19 (NET Parallel Greek)

1 Corinthians 14:19 (Stephanus Textus Receptus)

1 Corinthians 14:19 (Byzantine Majority Text)
ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοί_ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ αλλ εν εκκλησια θελω πεντε λογους δια του νοος μου λαλησαι ινα και αλλους κατηχησω η μυριους λογους εν γλωσση αλλ εν εκκλησια θελω πεντε λογους δια του νοος μου λαλησαι ινα και αλλους κατηχησω η μυριους λογους εν γλωσση

1 Corinthians 14:21 (NET)

1 Corinthians 14:21 (KJV)
It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” says the Lord. In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

1 Corinthians 14:21 (NET Parallel Greek)

1 Corinthians 14:21 (Stephanus Textus Receptus)

1 Corinthians 14:21 (Byzantine Majority Text)
ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ᾿ οὕτως εἰσακούσονται μου, λέγει κύριος εν τω νομω γεγραπται οτι εν ετερογλωσσοις και εν χειλεσιν ετεροις λαλησω τω λαω τουτω και ουδ ουτως εισακουσονται μου λεγει κυριος εν τω νομω γεγραπται οτι εν ετερογλωσσοις και εν χειλεσιν ετεροις λαλησω τω λαω τουτω και ουδ ουτως εισακουσονται μου λεγει κυριος

1 Corinthians 14:25 (NET)

1 Corinthians 14:25 (KJV)
The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.” And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

1 Corinthians 14:25 (NET Parallel Greek)

1 Corinthians 14:25 (Stephanus Textus Receptus)

1 Corinthians 14:25 (Byzantine Majority Text)
τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ ἀπαγγέλλων ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν και ουτως τα κρυπτα της καρδιας αυτου φανερα γινεται και ουτως πεσων επι προσωπον προσκυνησει τω θεω απαγγελλων οτι ο θεος οντως εν υμιν εστιν και ουτως τα κρυπτα της καρδιας αυτου φανερα γινεται και ουτως πεσων επι προσωπον προσκυνησει τω θεω απαγγελλων οτι ο θεος οντως εν υμιν εστιν

1 Romans 12:2b (NET) Table

2 Romans 12:3 (NET)

3 Luke 4:21 (NET)

4 Luke 4:22a (NET) Table

5 Luke 4:22 (NET) Table

6 Romans 5:17 (NET)

7 The NET parallel Greek text and NA28 had the neuter article τὸ preceding individually, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine article ο.

8 Romans 12:4, 5 (NET)

9 Ephesians 4:1-3 (NET)

10 κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα (literally, “according to the grace given to us differently”) Romans 12:6 (NET) [Addendum 5/21/2026: διάφορα is a noun, “difference, distinction, diversity, variety,” or an adjective, διάφορα, rather than an adverb. It still seems to me that the “difference, distinction, diversity, variety” indicated is us rather than grace or different gifts, referring back to χαρίσματα. In 1 Corinthians 12:4a (NET) Διαιρέσεις δὲ χαρισμάτων εἰσίν was translated Now there are different gifts.]

11 Romans 12:6b (NET)

12 Deuteronomy 18:21, 22 (NET)

13 Jeremiah 28:8, 9 (NET)

14 1 Corinthians 13:2 (NET) Table

15 1 Corinthians 12:4 (NET)

16 1 Corinthians 12:8 (NET)

17 1 Corinthians 12:10 (NET) Table

18 1 Corinthians 13:8 (NET) Table

19 1 Corinthians 13:10 (NET) Table

20 1 Corinthians 14:1 (NET)

21 The NET parallel Greek text and NA28 had the conjunction Διὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοπερ (KJV: Wherefore).

22 1 Corinthians 14:12b, 13 (NET)

23 The Stephanus Textus Receptus and Byzantine Majority Text had the genitive pronoun μου (KJV: my) here. The NET parallel Greek text and NA28 did not.

24 The NET parallel Greek text and NA28 had the 1st person singular verb λαλῶ here, a form of λαλέω in the active voice and present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had the nominative present participle λαλων.

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

26 The NET parallel Greek text and NA28 had τῷ νοί μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had δια του νοος μου (KJV: with my understanding).

27 1 Corinthians 14:18, 19 (NET)

28 The NET parallel Greek text and NA28 had the adjective ἑτέρων here, a form of ἕτερος in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had the dative form ετεροις (KJV: other).

29 1 Corinthians 14:21 (NET)

30 1 Corinthians 14:22 (NET)

31 1 Corinthians 14:23 (NET)

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

33 1 Corinthians 14:24, 25a (NET)

34 1 Corinthians 14:25b (NET)

35 Ephesians 4:11-13 (NET)

36 1 Corinthians 12:28, 29 (NET)

37 Romans 12:6a (NET)

38 Romans 12:4, 5 (NET)

Romans, Part 44

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Therefore I exhort you, brothers and sisters, Paul continued, by the mercies (οἰκτιρμῶν) of God…1  The Greek word οἰκτιρμῶν (a form of οἰκτιρμός), translated mercies, is the noun that corresponds to the verb translated compassion in, I will have mercy on whom I have mercy, and I will have compassion (οἰκτιρήσω, a form of οἰκτίρω) on whom I have compassion (οἰκτίρω).2  It was translated mercy again in Paul’s conclusion written to the Colossians: Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy (οἰκτιρμοῦ, another form of οἰκτιρμός), kindness, humility, gentleness, and patience, 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.3

Jesus said, love your enemies, and do good, and lend, expecting nothing back.  Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.  Be merciful (οἰκτίρμονες, a form of οἰκτίρμων), just as your Father is merciful (οἰκτίρμων).4  The Greek word οἰκτίρμων is essentially the adjective of the noun οἰκτιρμός and the verb οἰκτίρω.  Taken together these three passages give me some understanding of what it means to present [my body] as a sacrifice in Paul’s conclusion: Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God – which is your reasonable service.5

It took me some time to get here.  At first I thought the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) applied only to Paul’s exhortation.  I thought that because of God’s mercies to me it was reasonable that I present my body as a sacrifice to Him.  My religion had no rite or ritual for accomplishing this, but it did have a saying: Those who attend faithfully on Sunday morning love the church; those who attend faithfully Sunday morning and Sunday evening love the Pastor; but those who attend faithfully on Sunday and Wednesday evening prayer meeting love the Lord.  I assumed that presenting my body as a sacrifice had something to do with attending church every time the doors were open and doing whatever the Pastor said: Obey your leaders and submit to them, the author of the letter to the Hebrews wrote, for they keep watch over your souls and will give an account for their work.6

I might have continued trying to prove how much I loved God rather than being transformed by his love.  But I continued studying the Bible and the Holy Spirit brought Scriptures to mind that disagreed with, or severely limited, the points my various Pastors made in their sermons.  It was a difficult and confusing time.  But eventually I began to see the Bible, not as a rule book, but as a way to know the only true God, and Jesus Christ, whom [He] sent.7

The Bible changed then from a discussion of many things into a discussion of primarily one issue from many perspectives, namely, this eternal life in Jesus Christ.  In that light it was easier to recognize that the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) also described how to present my body as a sacrifice: διὰ (through) the mercies of God, sharing in his compassion, clothed with [his] heart of mercy, his kindness, his humility, his gentleness, and his patience…forgiving one another…Just as the Lord has forgiven [me], being merciful just as he is merciful.

Do not be conformed8 to this present world,9 Paul added more detail.  I assume that this present world is equivalent to the works of the flesh:10 hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying.11  I didn’t leave sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery and murder12 out of this list because I think they are any less the works of the flesh.  Given my background and upbringing they are the obvious works of the flesh while hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying might seem virtuous if directed against sin or sinners or heretics or people who don’t accept my interpretation of the Bible.

The word translated envying for instance is φθόνοι (a form of φθόνος).  Pilate knew that [Jesus’ accusers] had handed him over because of envy13 (φθόνον, another form of φθόνος).  If I were writing myself as a character in a movie it would make perfect sense for that character to envy Ingmar Bergman, a creative genius, a talented and successful director of both theater and film.  So much in his films seems like anti-religious agitprop.  I have never heard that he repented or showed any signs of faith in Jesus.  By all rights I, like Bess from Lars Von Trier’s “Breaking the Waves,” should say of Ingmar Bergman, “He will go to hell; everyone knows that.”

Yet when I search myself I find instead that I hope against hope for God’s mercy.  I can’t find an explanation for it apart from the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]14 that floods into me and through me from the Holy Spirit.  I am not as creative or talented or successful as Ingmar Bergman, but I have received a superabundance of mercy and grace while he suffered unspeakably from religious minds, his own as well as those of others.  Do not be conformed to this present world, but be transformed by the renewing of your15 mind, Paul continued in Romans, so that you may test and approve what is the will of God – what is good and well-pleasing and perfect (τέλειον, a form of τέλειος).16

Love never ends (πίπτει, a form of πίπτω),17 Paul wrote the Corinthians.  According to the definitions listed in the NET online Bible this means that love never 1) descends from a higher place to a lower; love never 1a) falls, 1a1) is thrust down 1b) (metaph.) falls under judgment, or comes under condemnation; love never 2) descends from an erect to a prostrate position 2a) falls down 2a1) is prostrated, or falls prostrate;18 love never 2a2) is overcome by terror or astonishment or grief or under the attack of an evil spirit or of falling dead suddenly; love never 2a3) is dismembered like a corpse by decay 2a4) prostrates itself 2a5) renders homage or worship to one 2a6) falls out, falls from, perishes or is lost; love never 2a7) falls down, or falls into ruin 2b) is cast down from a state of prosperity 2b1) falls from a state of uprightness; love never 2b2) perishes, comes to an end, disappears, ceases; love never 2b3) loses authority, or no longer has force 2b4) is removed from power by death 2b5) fails of participating in, or misses a share in [Christ’s salvation because love (ἀγάπη) is his salvation and his righteousness in a word].

This was in contrast to prophecies, that will be set aside…tongues, that will cease…and knowledge, that will be set aside.19  For we know in part, and we prophesy in part, but when what is perfect (τέλειον, a form of τέλειος) comes, the partial will be set aside.20  Love not only transcends this coming perfection, it facilitates it according to John: whoever obeys his word, truly in this person the love of God has been perfected (τετελείωται, a form of τελειόω).  By this we know that we are in him.21

But to each one of us grace was given according to the measure of the gift of Christ,22 Paul wrote the Ephesians.  It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature (τέλειον, a form of τέλειος) person, attaining to the measure of Christ’s full stature.23  I have begun to wonder: if the apostles, prophets, evangelists, pastors and teachers aren’t encouraging me to be perfected in God’s love, are they acting as ambassadors for Christ24 or emissaries of the religious mind?

Paul wrote the Colossians, I became a servant of the church according to the stewardship from God – given to me for you – in order to complete (πληρῶσαι, a form of πληρόω; or, fulfill) the word of God, that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.  God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature (τέλειον, a form of τέλειος; e.g., perfected in and by God’s love) in Christ [Table].25

When I consider the justice of God’s mercy in and through Christ I am reminded of Friedrich Nietzsche.  Jesus said, Do not be afraid of those who kill the body but cannot kill the soul.26  The soul cannot be killed with weaponry.  But Friedrich Nietzsche came about as close to being a soul killer as I can imagine a human being becoming.  Who can calculate his devastating impact on the souls of academics and the intelligentsia?  But if I imagine him in torment in hell for all eternity, cursing his nonexistent god, I realize that I can imagine no greater destruction of the personality I know as Friedrich Nietzsche than to find him one day clothed and in his right mind,27 and sitting at the feet of Jesus.

 

Addendum: April 27, 2026
A table comparing Romans 12:2 in the KJV and NET follows.

Romans 12:2 (NET)

Romans 12:2 (KJV)
Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Romans 12:2 (NET Parallel Greek)

Romans 12:2 (Stephanus Textus Receptus)

Romans 12:2 (Byzantine Majority Text)
καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον και μη συσχηματιζεσθε τω αιωνι τουτω αλλα μεταμορφουσθε τη ανακαινωσει του νοος υμων εις το δοκιμαζειν υμας τι το θελημα του θεου το αγαθον και ευαρεστον και τελειον και μη συσχηματιζεσθαι τω αιωνι τουτω αλλα μεταμορφουσθαι τη ανακαινωσει του νοος υμων εις το δοκιμαζειν υμας τι το θελημα του θεου το αγαθον και ευαρεστον και τελειον

1 Romans 12:1a (NET)

2 Romans 9:15 (NET) Table Select David’s Forgiveness, Part 2 for a table comparing the Greek of Romans 9:15 with that of the Septuagint.

3 Colossians 3:12, 13 (NET) Table

4 Luke 6:35, 36 (NET) Table

5 Romans 12:1 (NET)

6 Hebrews 13:17a (NET)

8 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had συσχηματίζεσθε, a 2nd person plural form of συσχηματίζω in the present tense and imperative mood, where the Byzantine Majority Text had the infinitive form συσχηματιζεσθαι.

9 Romans 12:2a (NET)

13 Matthew 27:18 (NET)

14 Galatians 5:22, 23 (NET)

16 Romans 12:2 (NET)

17 1 Corinthians 13:8a (NET) Table

18 At the end of the movie “The Lord of the Rings – The Return of the King” as the newly crowned king approached, the Hobbits—Frodo, Sam, Merry and Pippin—bowed.  The king said, “My friends, you bow to no one.”  Then he and all present knelt before them.  In the context of the fruit of the Spirit love certainly does not fall prostrate before rules or laws:  Against such things there is no law (Galatians 5:23b NET).  On the contrary, Love does no wrong to a neighbor. Therefore love is the fulfillment of the law (Romans 13:10 NET).  The fear that I might love too much, be too joyful, too peaceful, too patient, too kind, too good, too faithful, too gentle, or too controlled by the Holy Spirit, that I should intervene and hold myself aloof from being engulfed, buoyed up and carried along by that living stream that makes glad the city of God, that I should draw back to some Aristotelian mean between the extremes, is not from God.  In this sense then I understand “Love never falls prostrate” (or never “renders homage or worship”), not that Love is god, but that God is love.

19 1 Corinthians 13:8b (NET) Table

20 1 Corinthians 13:9, 10 (NET) Table

21 1 John 2:5 (NET)

22 Ephesians 4:7 (NET)

23 Ephesians 4:11-13 (NET)

24 2 Corinthians 5:20 (NET)

25 Colossians 1:25-28 (NET)

26 Matthew 10:28a (NET) Table

Romans, Part 33

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

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

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

In 1 Corinthians Paul effectively equated church with the body of Christ:  Now you are Christ’s body (σῶμα Χριστοῦ), and each of you is a member of it.  And God has placed in the church (ἐκκλησίᾳ) first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues [Table].4  And again to the Ephesians Paul wrote, It was [Jesus] who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ (σώματος τοῦ Χριστοῦ), until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.5

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Give us today our daily bread…  Like Jesus’ disciples6 before me I thought He was talking about bread, food.  After I studied life (ζωή) I realized He meant bread of life.7  I pray for that daily infusion of Christ Himself, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control (ἐγκράτεια) [Table].8  And I pray this not for myself alone but for all who call on our Father, or have called, or will call, on Him.

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

And do not lead us into temptation (πειρασμόν), but deliver us from the evil one [Table].  Though James9 had a singularly macho attitude toward temptation (πειρασμοῖς and  πειρασμόν are forms of πειρασμός), I am more than content to side with Jesus here, and pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And he who searches10 our hearts knows the mind of the Spirit, Paul continued in Romans, because the Spirit intercedes on behalf of the saints according to God’s will.  And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.11

He is worthy of our trust.

 

Addendum: November 28, 2024
A table comparing Romans 8:27 in the NET and KJV follows.

Romans 8:27 (NET)

Romans 8:27 (KJV)
And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Romans 8:27 (NET Parallel Greek)

Romans 8:27 (Stephanus Textus Receptus)

Romans 8:27 (Byzantine Majority Text)
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων ο δε ερευνων τας καρδιας οιδεν τι το φρονημα του πνευματος οτι κατα θεον εντυγχανει υπερ αγιων ο δε ερευνων τας καρδιας οιδεν τι το φρονημα του πνευματος οτι κατα θεον εντυγχανει υπερ αγιων

1 Romans 8:26 (NET) Table

2 Romans 8:22 (NET)

3 Romans 8:23 (NET)

4 1 Corinthians 12:27, 28 (NET)

5 Ephesians 4:11-13 (NET)

10 The NET parallel Greek text and NA28 had ἐραυνῶν here, a participle of the verb ἐρευνάω, where the Stephanus Textus Receptus and Byzantine Majority Text had ερευνων (KJV: he that searcheth). These appear to be different spellings of the same part of speech.

11 Romans 8:27-30 (NET)