Exploration, Part 2

Paul continued to address the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:5, 6 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This was placed in direct contrast to you who would be justified by the law (Galatians 5:4 ESV).

You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].

The Greek of Galatians 5:5 was: ἡμεῖς γὰρ, “For we,” πνεύματι, through the Spirit. This word string begins with we, ἡμεῖς, and for was not a translator’s choice to help describe πνεύματι, a form of πνεῦμα in the dative case, but the conjunction and logical connector γὰρ. This is a different situation from the translation For freedom in verse 1.

Next came ἐκ πίστεως, by faith: “For we through the Spirit, by faith.” Paul used both πνεύματι and πίστεως elsewhere in this same letter (Galatians 3:1-7 ESV):

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified [Table]. Let me ask you only this: Did you receive the Spirit (τὸ πνεῦμα) by works of the law or by hearing with faith (πίστεως)? Are you so foolish? Having begun by the Spirit (πνεύματι), are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed1 it was in vain? Does he who supplies the Spirit (τὸ πνεῦμα) to you and works miracles among you do so by works of the law, or by hearing with faith (πίστεως)—just as Abraham “believed God, and it was counted to him as righteousness”?

Know then that it is those of faith (ἐκ πίστεως) who are the sons of Abraham.

The next words in this word string were ἐλπίδα δικαιοσύνης, the hope of righteousness, ἀπεκδεχόμεθα, “ourselves eagerly await”—“For we through the Spirit, by faith, the hope of righteousness ourselves eagerly await.” It’s not exactly what my religious mind expected to hear, but then, my religious mind is much more accustomed to being perfected by the flesh. It wants to be justified by the law (e.g., it’s own compliance to rules), rather than through the Spirit, by faith.

The verb ἀπεκδεχόμεθα is a middle/passive form of ἀπεκδέχομαι: “to expect fully, to look for eagerly, to wait for eagerly.” The translators added ourselves to we to highlight the middle voice. Paul chose ἀπεκδεχόμεθα on two other occasions in reference to the redemption of our bodies and the return of the Lord Jesus Christ (Romans 8:22-25; Philippians 3:17-21 ESV).

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit (τοῦ πνεύματος, another form of πνεῦμα), groan inwardly as we wait eagerly (ἀπεκδεχόμενοι, a participle of ἀπεκδέχομαι) for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [Table] But if we hope for what we do not see, we await for it (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) with patience.

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us [Table]. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself [Table].

So what is this righteousness (δικαιοσύνης, a form of δικαιοσύνη) that is our hope as we ourselves eagerly wait?

For we say that faith was counted to Abraham as righteousness (δικαιοσύνην, another form of δικαιοσύνη) [Table]. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness (δικαιοσύνης, another form of δικαιοσύνη) that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness (δικαιοσύνην, another form of δικαιοσύνη) would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised [Table].2

For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness (δικαιοσύνης, another form of δικαιοσύνη) reign in life through the one man Jesus Christ.3

Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness (δικαιοσύνης, another form of δικαιοσύνη) leading to eternal life through Jesus Christ our Lord.4

Who are we who ourselves eagerly wait for the hope of [this] righteousness? We are those whom Christ has set free for freedom (Galatians 5:1 EXP1):

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.

Now I’ve gone and done it. I’ve quoted what appears to be my own translation of Galatians 5:1. And that requires some explanation because I don’t know Greek well enough to translate the New Testament from Greek into English. I may not know English well enough to translate the New Testament from Greek into English. So, I would not attempt to translate the New Testament from Greek into English on my own. None of that seems to matter, however, when I sit down to study the Bible with God the Father, God the Son, through God the Holy Spirit. He gives me the courage and the patience to understand his word in Greek. But since I still think, and write, primarily in English, the end result is something not unlike an English translation of the Greek text.

The ESV translation of Galatians 5:1 is not like Romans 11:32 (ESV):

For God has consigned all to disobedience, that he may have mercy on all.

Once I understand that he may have mercy is ἐλεήσῃ, a 3rd person singular form of ἐλεέω in the subjunctive mood, once I realize “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,”5 and recognize ἵνα (ESV: that) as the clue that this is a purpose or result clause, I can still read and quote the ESV. I no longer understand it in English. I understand the English words as pointers to the underlying Greek, and understand it in Greek: “…so that He has mercy on all.”

I may question the value of an English translation which is written for people who already know the underlying Greek. I may wonder why it was not fully translated into English. But I understand the conventions and can make footnotes for others who may not understand them. There is no need to eschew the ESV translation of Romans 11:32. But Galatians 5:1 is another matter altogether. The translators made deliberate and unnecessary choices to force Paul to present the English reader with two rules to obey, the old way of the written code6 (Galatians 5:1 ESV):

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

The laws of Paul are all too easy to dismiss—especially in this context.

Let me see if I’ve got this straight, Paul. You’re telling me, a Gentile, in effect to ignore God’s laws delivered to Moses regarding circumcision, and obey your rules instead? Get a life, man!

Once I hear two better promises of the new covenant instead—therefore you stand firm and cannot entangle yourselves in a yoke of slavery again—there is no going back. For [my] freedom Christ has [me] set free! Unlike the laws of Paul, all too easy to dismiss, two better promises heard with faith invade my soul with the power of God for (εἰς) salvation:7 for it is God who works in [me], both to will and to work for his good pleasure.8 His Spirit causes me to stand firm and won’t allow me to entangle myself in a yoke of slavery again. Thus, by his grace I serve in the new way of the Spirit and not in the old way of the written code9 (Galatians 5:1b ESV):

…stand firm therefore, and do not submit again to a yoke of slavery.

Compliant children are as likely to comply with bad teaching as good. These better promisestherefore you stand firm and cannot entangle yourselves in a yoke of slavery again—appear to have been inoperative in the foolish Galatians to whom Paul wrote because Christ was not yet formed (μορφωθῇ, a form of μορφόω) in them, rendering them susceptible to law teaching (Galatians 4:17-19 ESV).

They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. It is always good to be made much of10 for a good purpose, and not only when I am present with you, my little children,11 for whom I am again in the anguish of childbirth until12 Christ is formed in you! [Table]

So, I’ll quote Galatians 5:1 (EXP1) from now on, but I don’t expect you to trust me. The rationale for the translation, For our freedom Christ has us set free, was mostly explained elsewhere. Here, I’ll add that: For freedom Christ has set us free accounts for the accusative case of ἡμᾶς but ignores the actual placement of the word in the word string; For our freedom Christ has set free captures more of the sense of the word placement but implies the genitive case; For our freedom Christ has us set free captures both the meaning of the accusative case and the implication of the word placement but implies two pronouns rather than one in the original Greek text. I’m most willing to accept that compromise.

The translation therefore you stand firm was mostly explained elsewhere. Here I’ll add: In the critical text the conjunction οὖν (therefore) actually follows the verb στήκετε (you stand firm), but the implication is that both clauses joined by the conjunction καὶ (and) are related to (i.e., both promises are the logical and actual result of) For our freedom Christ has us set free. So, that’s where I placed therefore.

The translation and cannot entangle yourselves in a yoke of slavery again was mostly explained elsewhere. Here I’ll add: I swapped the position of the verb ἐνέχεσθε (entangle yourselves in) with the adverb πάλιν. An imperative verb in the middle/passive voice is a tricky concept for me to grasp. By placing the verb directly after the negative particle μὴ, I could put the weight of the imperative mood on the negative particle (cannot) while retaining the flavor of the middle/passive voice without compromise (ESV: do not submit). The adverb πάλιν (again) makes a satisfying punctuation mark at the end of these promises.

These are our current choices for Galatians 5:1, the Lord’s and mine. I say current because our choices are always limited by my current ability to understand Him. It is more customary to call them my choices, but here in this context it seems important to highlight that I would not have arrived at these particular choices without Him, and my ability to understand Him will not improve apart from Him. You are welcome to try and do better.

Paul continued: ἐν γὰρ Χριστῷ |Ἰησοῦ|, For in Christ Jesus.13 What follows these words is a further description of that path of righteousness ἐν Χριστῷ (in Christ) that Paul distinguished from ἐν νόμῳ (by the law).14

First, οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, neither circumcision nor uncircumcision counts for anything, though “neither circumcision counts for anything nor uncircumcision” would be closer to the actual word order. Translating ἰσχύει, a form of ἰσχύω, counts for isn’t wrong. One of the meanings of ἰσχύω listed in the Koine Greek Lexicon online is: “to have meaning, be valid,” a figurative understanding of power or strength. In this context of standing firm and not being entangled again in a yoke of slavery, however, “anyone empowers” is a more apt understanding of τι ἰσχύει: “neither circumcision anyone empowers nor uncircumcision.” The ἐν νόμῳ (by the law) option was negated: neither circumcision nor uncircumcision empowers anyone or makes anyone stronger.

Only the ἐν Χριστῷ (in Christ) option stands: ἀλλὰ πίστις δι᾿ ἀγάπης ἐνεργουμένη, but only faith working through love. Here again, the literal word order is: “but faith through love working.” This is the deepest darkest kernel of the human soul: Are my actions actualized by laws, rules, applications, customs, traditions that I obey, or by my God-given faith in Jesus Christ through the outworking of his own love? Only the Holy Spirit knows for sure moment by moment. Only He can enlighten me and lead me away from my fleshly inclinations to justify myself by laws, rules, applications, customs and traditions, and into the freedom of full dependence on God my Savior through Jesus Christ my Lord.

Paul had already written to the foolish Galatians (Galatians 3:10-14 ESV):

For all who rely on works of the law are under a curse; for it is written,15 “Cursed be everyone who does not abide by16 all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one17 who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for18 it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

You were running well,19 Paul continued. The foolish Galatians had already been living this way! Previously, their actions were actualized by their God-given faith in Jesus Christ through the outworking of his own love. In fact, I might translate Ἐτρέχετε καλῶς as “you were running beautifully.” The Koine Greek Lexicon online lists the definitions of the adverb καλῶς as follows: “well, beautifully; fitly, appropriately, splendidly, in the right way; commendably, free from objection; beneficially, acceptably, honourably; rightly, correctly, skilfully, expertly; in a manner meeting the speaker’s approval; quite right!, well said!, true enough!; fortunately; in an aesthetically or artistically pleasing manner and conducive to pleasure.” Who hindered20 you from obeying the truth?21

What truth? only faith working through love is the ἐν Χριστῷ (in Christ) option that empowers anyone or makes anyone stronger. The Greek word translated obeying was πείθεσθαι, an infinitive form of πείθω in the middle/passive voice: “to be persuaded, be convinced, come to believe, believe, trust; to be confident, sure; to obey, follow, rely.” I’ll let the reader decide which was most likely Paul’s meaning in this context, since he stated it explicitly in the very next verse: This persuasion is not from him who calls you.22

The Greek word translated persuasion was πεισμονὴ: “persuasion, credulity, gullible.” One cannot simply assume that translators had time or opportunity to think deeply about every word. It’s a good practice to check as the Lord leads. As Paul wrote, A little leaven leavens the whole lump.23 Admittedly, I’m taking this proverb in the more negative sense of teaching that is not of the Lord. But their could be another meaning here, if the teaching were the truth. At any rate, Paul’s conclusion despite all that was stacked against the foolish Galatians—the world, the flesh and the devil—was: I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.24 In fact, the word order is more like: “I have confidence for you in the Lord,” ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ. How? Why?

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.25

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.26

As Paul wrote elsewhere, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure [Table].27 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.28 I’ll pick this up in another essay.

According to a note (13) in the NET, Paul quoted from Genesis 15:6 in Galatians 3:6. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:6 (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Galatians 3:6 (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Abraham believed God, and it was credited to him as righteousness

Abram believed God, and it was reckoned to him as righteousness.

Abram believed God, and it was counted to him for righteousness.

According to a note (21) in the NET, Paul quoted from Deuteronomy 27:26 in Galatians 3:10. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:10b (NET Parallel Greek)

Deuteronomy 27:26a (Septuagint BLB)

Deuteronomy 27:26a (Septuagint Elpenor)

ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς

Galatians 3:10b (NET)

Deuteronomy 27:26a (NETS)

Deuteronomy 27:26a (English Elpenor)

“Cursed is everyone who does not keep on doing everything written in the book of the law.”

“Cursed be any person who does not remain in all the words of this law to do them.”

Cursed is every man that continues not in all the words of this law to do them:

According to a note (22) in the NET, Paul quoted from Habakkuk 2:4 in Galatians 3:11. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:11b (NET Parallel Greek)

Habakkuk 2:4b (Septuagint BLB) Table

Habakkuk 2:4b (Septuagint Elpenor)

ὁ δίκαιος ἐκ πίστεως ζήσεται

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

Galatians 3:11b (NET)

Habakkuk 2:4b (NETS)

Habakkuk 2:4b (English Elpenor)

the righteous one will live by faith

But the just shall live by my faith.

but the just shall live by my faith.

According to a note (25) in the NET, Paul quoted from Leviticus 18:5 in Galatians 3:12. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:12b (NET Parallel Greek)

Leviticus 18:5b (Septuagint BLB) Table

Leviticus 18:5b (Septuagint Elpenor)

ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς

ποιήσετε αὐτά ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς

ποιήσετε αὐτά, ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς

Galatians 3:12b (NET)

Leviticus 18:5b (NETS)

Leviticus 18:5b (English Elpenor)

the one who does the works of the law will live by them.

you shall do them; as for the things a person does, he shall live by them

do them; which if a man do, he shall live in them

According to a note (27) in the NET, Paul quoted from Deuteronomy 21:23 in Galatians 3:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:13b (NET Parallel Greek)

Deuteronomy 21:23b (Septuagint BLB)

Deuteronomy 21:23b (Septuagint Elpenor)

ἐπικατάρατος πᾶς κρεμάμενος ἐπὶ ξύλου

κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου

κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου

Galatians 3:13b (NET)

Deuteronomy 21:23b (NETS)

Deuteronomy 21:23b (English Elpenor)

“Cursed is everyone who hangs on a tree”

anyone hanging on a tree is cursed by a god

every one that is hanged on a tree is cursed of God

Tables comparing Deuteronomy 27:26 and 21:23 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 27:26 and 21:23 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 3:4; 4:18; 3:10; 3:12, 13; 5:7 and 5:10 in the KJV and NET follow.

Deuteronomy 27:26 (Tanakh)

Deuteronomy 27:26 (KJV)

Deuteronomy 27:26 (NET)

Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’ Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:26 (Septuagint BLB)

Deuteronomy 27:26 (Septuagint Elpenor)

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο

Deuteronomy 27:26 (NETS)

Deuteronomy 27:26 (English Elpenor)

“Cursed be any person who does not remain in all the words of this law to do them.” And all the people shall say, “May it be!” Cursed is every man that continues not in all the words of this law to do them: and all the people shall say, So be it.

Deuteronomy 21:23 (Tanakh)

Deuteronomy 21:23 (KJV)

Deuteronomy 21:23 (NET)

his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto G-d; that thou defile not thy land which HaShem thy G-d giveth thee for an inheritance. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance.

Deuteronomy 21:23 (Septuagint BLB)

Deuteronomy 21:23 (Septuagint Elpenor)

οὐκ ἐπικοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου ἀλλὰ ταφῇ θάψετε αὐτὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ οὐ κοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου, ἀλλὰ ταφῇ θάψετε αὐτὸ ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου· καὶ οὐ μὴ μιανεῖτε τὴν γῆν, ἣν Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ

Deuteronomy 21:23 (NETS)

Deuteronomy 21:23 (English Elpenor)

his body shall not sleep upon the tree, but with burial you shall bury him that same day, for anyone hanging on a tree is cursed by a god. And you shall not defile the land that the Lord your God is giving you as an allotment. his body shall not remain all night upon the tree, but ye shall by all means bury it in that day; for every one that is hanged on a tree is cursed of God; and ye shall by no means defile the land which the Lord thy God gives thee for an inheritance.

Galatians 3:4 (NET)

Galatians 3:4 (KJV)

Have you suffered so many things for nothing?—if indeed it was for nothing. Have ye suffered so many things in vain? if it be yet in vain.

Galatians 3:4 (NET Parallel Greek)

Galatians 3:4 (Stephanus Textus Receptus)

Galatians 3:4 (Byzantine Majority Text)

τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ τοσαυτα επαθετε εικη ειγε και εικη τοσαυτα επαθετε εικη ειγε και εικη

Galatians 4:18 (NET)

Galatians 4:18 (KJV)

However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you. But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Galatians 4:18 (NET Parallel Greek)

Galatians 4:18 (Stephanus Textus Receptus)

Galatians 4:18 (Byzantine Majority Text)

καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε καὶ μὴ μόνον ἐν τῷ παρεῖναι με πρὸς ὑμᾶς καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας

Galatians 3:10 (NET)

Galatians 3:10 (KJV)

For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

Galatians 3:10 (NET Parallel Greek)

Galatians 3:10 (Stephanus Textus Receptus)

Galatians 3:10 (Byzantine Majority Text)

Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα

Galatians 3:12, 13 (NET)

Galatians 3:12, 13 (KJV)

But the law is not based on faith, but the one who does the works of the law will live by them. And the law is not of faith: but, The man that doeth them shall live in them.

Galatians 3:12 (NET Parallel Greek)

Galatians 3:12 (Stephanus Textus Receptus)

Galatians 3:12 (Byzantine Majority Text)

ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις
Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Galatians 3:13 (NET Parallel Greek)

Galatians 3:13 (Stephanus Textus Receptus)

Galatians 3:13 (Byzantine Majority Text)

Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου) χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου

Galatians 5:7 (NET)

Galatians 5:7 (KJV)

You were running well; who prevented you from obeying the truth? Ye did run well; who did hinder you that ye should not obey the truth?

Galatians 5:7 (NET Parallel Greek)

Galatians 5:7 (Stephanus Textus Receptus)

Galatians 5:7 (Byzantine Majority Text)

Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι ετρεχετε καλως τις υμας ανεκοψεν τη αληθεια μη πειθεσθαι ετρεχετε καλως τις υμας ενεκοψεν τη αληθεια μη πειθεσθαι

Galatians 5:10 (NET)

Galatians 5:10 (KJV)

I am confident in the Lord that you will accept no other view. But the one who is confusing you will pay the penalty, whoever he may be. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

Galatians 5:10 (NET Parallel Greek)

Galatians 5:10 (Stephanus Textus Receptus)

Galatians 5:10 (Byzantine Majority Text)

ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η

1 The NET parallel Greek text and NA28 had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: if it be).

2 Romans 4:9b-12 (ESV)

3 Romans 5:17 (ESV)

4 Romans 5:20, 21 (ESV)

6 Romans 7:6b (ESV)

7 Romans 1:16b (ESV) Table

8 Philippians 2:13 (ESV) Table

9 Romans 7:6b (ESV)

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding to be made much of (NET: to be sought eagerly; KJV: to be zealously affected). The NET parallel Greek text and NA28 did not.

13 Galatians 5:6a (ESV)

14 Galatians 5:4b (ESV) Table

15 The NET parallel Greek text and NA28 had ὅτι (“that”) following for it is written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

16 The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding all things. The NET parallel Greek text and NA28 did not.

17 The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπος (KJV: man) in this clause. The NET parallel Greek text and NA28 did not.

18 The NET parallel Greek text and NA28 had ὅτι (NET: because) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

19 Galatians 5:7a (ESV)

21 Galatians 5:7b (ESV)

22 Galatians 5:8 (ESV)

23 Galatians 5:9 (ESV)

24 Galatians 5:10 (ESV) The NET parallel Greek text and NA28 had ὅστις ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις αν η (KJV: whosoever he be).

25 Hebrews 8:6 (ESV) Table

26 Galatians 5:1 (EXP1) Table

27 Philippians 2:12b, 13 (ESV)

28 Philippians 3:17 (ESV) Table

Paul’s Religious Mind Revisited, Part 4

Here are two different descriptions Paul wrote of himself, separated by an affliction.

Before the Affliction

The Affliction

After the Affliction

“All things are lawful for me” – but I will not be controlled by anything.

1 Corinthians 6:12b (NET)

For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living.  Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.  He delivered us from so great a risk of death, and he will deliver us.

2 Corinthians 1:8-10a (NET)

For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good.  But now it is no longer me doing it, but sin that lives in me.  For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Romans 7:14-20 (NET)

I’ve listed these passages as “Before…” and “After the Affliction” because Pride goes before destruction, and a haughty spirit before a fall.[1]  I actually think that all of 1 Corinthians may have been written from somewhere deep within that affliction.  Paul’s pride—I will not be controlled by anything—was relative—I amsold into slavery to sin.  I don’t believe it was pride in his own strength.  The sense of invincibility that comes with the Holy Spirit’s ἐγκράτεια is all too familiar (and I don’t do miracles or see visions or write Scripture).  The Greek word translated controlled is ἐξουσιασθήσομαι (a form of ἐξουσιάζω).  When Jesus’ disciples debated which of them was to be regarded as the greatest[2] (μείζων, a form of μέγας), He said (Luke 22:25-27 NET):

The kings of the Gentiles lord it over (κυριεύουσιν, a form of κυριεύω) them, and those in authority over (ἐξουσιάζοντες, another form of ἐξουσιάζω) them are called ‘benefactors.’  Not so with you; instead the one who is greatest (μείζων, a form of μέγας) among you must become like the youngest, and the leader (ἡγούμενος, a form of ἡγέομαι) like the one who serves (διακονῶν, a form of διακονέω).  For who is greater (μείζων, a form of μέγας), the one who is seated at the table, or the one who serves (διακονῶν, a form of διακονέω)?  Is it not the one who is seated at the table?  But I am among you as one who serves (διακονῶν, a form of διακονέω).

The other occurrences of forms of ἐξουσιάζω refer to control over a husband’s or wife’s body because of πορνείας (a form of πορνεία) in Corinth.  It is not the wife who has the rights (ἐξουσιάζει, another form of ἐξουσιάζω) to her own body, but the husband.  In the same way, it is not the husband who has the rights (ἐξουσιάζει, another form of ἐξουσιάζω) to his own body, but the wife.[3]  The NKJV reads: The wife does not have authority over her own body, but the husband does.  And likewise the husband does not have authority over his own body, but the wife does.[4]  The negation οὐκ ἐξουσιάζει is absolute.  I don’t believe such slavery is to be exercised apart from mutual consent on a moment by moment basis.  To force my wife to have sex with me by the strength of my arm or a “law of Paul” is not love.

The Greek word translated sold into slavery is πεπραμένος (a form of πιπράσκω).  Because he was not able to repay it, Jesus told a parable about the kingdom of heaven, the lord ordered him to be sold (πραθῆναι, another form of πιπράσκω), along with his wife, children, and whatever he possessed, and repayment to be made.[5]  The slave (δοῦλος) asked his lord for mercy.  The lord had compassion on that slave (δούλου, another form of δοῦλος) and released him, and forgave him the debt[6] until that slave would not forgive a fellow slave.

I’ve referred to Romans 7 often (in Romans, Part 28 most fully) as a description of a “house divided, one born of the flesh and of the Spirit”: 1) our old man (παλαιὸς ἡμῶν ἄνθρωπος; literally, “our old human”) was crucified with [Jesus] so that the body of sin would no longer dominate us, so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin;[7] and 2) the new man (τὸν καινὸν ἄνθρωπον; literally, “the new human”) who has been created in God’s image – in righteousness and holiness that comes from truth.[8]  The one thing I would correct here is: “I believe, however, that through faith I, the new man or woman, lay claim to more and more of my mind and my members.”

I want to correct what I was apparently thinking more than what I actually wrote.  I assumed without grounds that the maturity of the new human through faith led to more independence.  I’ve tripped over this assumption often without ever acknowledging it.  The sentence of death has been passed against us who believe: Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.[9]  Identifying with the new me cannot mean simply transferring allegiance from the old me to the new me who has been created in God’s image.

The new me is spirit, born of the Spirit; it is no longer I who live, but Christ lives in me.  Maturity of the new human leads to more and more dependence upon his Holy Spirit.  As 1 Corinthians 13 is a practical description of love, Romans 7:14-20 is a practical description of humbling oneself before God because it accurately describes the human condition vis-à-vis God the Father.  We tear down arguments and every arrogant obstacle that is raised up against the knowledge of God, Paul wrote believers in Corinth, and we take every thought captive to make it obey (ὑπακοὴν, a form of ὑπακοή) Christ.[10]

The verb obey would have been a form of ὑπακούω, “to hear under (as a subordinate), that is, to listen attentively.”  The clause καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ reads “and we lead away captive each thought into the attentive hearkening of Christ.”  I’m not even depending on my attentive hearkening or obedience as a new human, but on Christ’s attentive hearkening or obedience through his Spirit, just as Christ was raised from the dead through the glory of the Father.  With this in mind I’ll continue to look at “Paul’s Regime” and “Jesus’ Regime.”

Paul’s Regime

Jesus’ Regime

I wrote you in my letter not to associate with sexually immoral people.  In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.  But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler.  Do not even eat with such a person.  For what do I have to do with judging those outside?  Are you not to judge those inside?  But God will judge those outside.  Remove the evil person from among you.

1 Corinthians 5:9-13 (NET) Table1 Table2

And to the one who conquers and who continues in my deeds until the end, I will give him authority over the nations – he will rule them with an iron rod and like clay jars he will break them to pieces, just as I have received the right to rule from my Father – and I will give him the morning star.  The one who has an ear had better hear what the Spirit says to the churches.

Revelation 2:26-29 (NET)

 

Here Paul gave a fragment of the letter that preceded 1 Corinthians: [Do] notassociate with sexually immoral people (πόρνοις, a form of πόρνος).  He didn’t mean the πόρνοις of this world, but didn’t make that clear apparently.  In other words, what was written in the prior letter was the teaching (yeast, Matthew 16:5-12) of the Pharisees: Now when the Pharisee who had invited [Jesus] saw this, he said to himself, “If this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner.”[11]  Now all the tax collectors and sinners were coming to hear [Jesus].  But the Pharisees and the experts in the law were complaining, “This man welcomes sinners and eats with them.”[12]

The teaching of the Pharisees also helps explain why Paul used ζύμη in such a peculiar way, the yeast (ζύμῃ) of vice and evil.  For Jesus, The kingdom of heaven is like yeast (ζύμῃ), and, the kingdom of Godis like yeast (ζύμῃ).  He warned his disciples, Be on your guard against the [teaching] (ζύμης, another form of ζύμη) of the Pharisees, which is hypocrisy (ὑπόκρισις).[13]

Israel was instructed to eat the Passover dressed to travel, your sandals on your feet, and your staff in your hand.  You are to eat it in haste.[14]  The meaning of unleavened bread, bread without yeast, in the Passover meal was that the swiftness of Israel’s liberation from Egyptian captivity would not allow time for their bread to rise.  It is stated clearly in Exodus 12:33, 34 (NET):

The Egyptians were urging the people on, in order to send them out of the land quickly, for they were saying, “We are all dead!”  So the people took their dough before the yeast was added, with their kneading troughs bound up in their clothing on their shoulders.

While it is understandable that after centuries of eating unleavened bread at a holy festival, “In later times, ‘leaven’ and ‘corruption’ were regarded as synonymous terms,”[15] it is also fairly clearly the thought of religious minds.  It was not ignorance: “During the festival of Maẓẓot [Passover] it was strictly forbidden to eat anything leavened…The reason for this prohibition is given in Ex. xii. 34-39…”[16]  It was an active preference for the teaching of revered religious leaders or other human authorities, the teaching of the Pharisees and Sadducees and Herod.

To believers in Galatia Paul wrote about the teaching of the one who is confusing (ταράσσων, a form of ταράσσω) you,[17] that Gentile believers in Galatia should be circumcised, and called it ζύμη: A little yeast (ζύμη) makes the whole batch of dough rise![18]  Though he was confident in the Lord the Galatians would reject that teaching in favor of his own, the former Pharisee did not yet call his ζύμη.

But now I am writing to you, Paul continued to believers in Corinth, not to associate with anyone who calls himself a Christian (ἀδελφὸς) who is sexually immoral (πόρνος), or greedy, or an idolater (εἰδωλολάτρης), or verbally abusive, or a drunkard, or a swindler.  Do not even eat with such a person.[19]  The Greek word translated to associate with is συναναμίγνυσθαι (a form of συναναμίγνυμι).  The same word was translated do [not] associate closely in a letter to believers in Thessalonica: But if anyone does not obey our message through this letter, take note of him and do not associate closely (συναναμίγνυσθαι, a form of συναναμίγνυμι) with him, so that he may be ashamed.  Yet do not regard him as an enemy, but admonish him as a brother (ἀδελφόν, another form of ἀδελφός).[20]  Paul used μὴ the qualified negation in both instances.

The former sounds like excommunication while the latter sounds like some kind of in-house suspension.  But I can’t blame the translators.  To the Corinthians Paul wrote, Remove the evil person from among you.[21]  To the Thessalonians he wrote, do not regard him as an enemy, but admonish him as a brother.  To the Corinthians he wrote of πόρνος and εἰδωλολάτρης.  Jesus had John write to the angel of the church in Thyatira about a woman who by her teaching deceives my servants (δούλους, another form of δοῦλος) to commit sexual immorality (πορνεῦσαι, a form of πορνεύω) and to eat food sacrificed to idols (εἰδωλόθυτα, a form of εἰδωλόθυτον).[22]  I am throwingthose who commit adultery (μοιχεύοντας, a form of μοιχεύω) with her into terrible suffering, unless they repent of her deeds.  Furthermore, I will strike her followers (τέκνα, a form of τέκνον; literally, children) with a deadly disease (θανάτῳ, a form of θάνατος; literally, death)…[23]

Jesus’ distinction between his deceived servantsterrible suffering (θλῖψιν μεγάλην)—and Jezebel’s followersdeadly disease (θανάτῳ, death)—was part of what caught my attention and encouraged me to compare and contrast Jesus’ and Paul’s regimes.  Who but Jesus could make this judgment?  Outwardly both groups were committing adultery with (μετ᾿, a form of μετά) her, possibly but not necessarily as her partner, inspired by her teaching, probably within a group she led.  What I didn’t fully appreciate until doing this study was how fluid and continuous these groups were over time.  Individuals in either group may have repented and Jesus’ deceived servants may have continued in Jezebel’s teaching and become her followers.  Paul’s fear that false teaching might also function as yeast is not completely unfounded.  The human preference for human teachers as opposed to being led (John 16:12-16) by the Holy Spirit is not something I can wish away.

I’ll pick this up in another essay.


[1] Proverbs 16:18 (NET) Table

[2] Luke 22:24b (NET)

[3] 1 Corinthians 7:4 (NET)

[4] 1 Corinthians 7:4 (NKJV)

[5] Matthew 18:25 (NET) Table

[6] Matthew 18:27 (NET)

[7] Romans 6:6 (NET)

[8] Ephesians 4:24 (NET)

[9] Romans 6:3, 4 (NET)

[10] 2 Corinthians 10:4b, 5 (NET)  Both noun and verb are found in Romans 6:16 – ὑπακοήν and ὑπακοῆς (forms of ὑπακοή), ὑπακούετε (a form of ὑπακούω). Also Hebrews 5:8, 9 – ὑπακοήν (a form of ὑπακοή), ὑπακούουσιν (a form of ὑπακούω).

[11] Luke 7:39 (NET)

[12] Luke 15:1, 2 (NET)

[13] Luke 12:1 (NET)  The actual word order is: “the yeast which is hypocrisy of the Pharisees.”  The argument could be made that yeast means hypocrisy in this case.  I’m sticking with teaching on the assumption that Jesus would have said simply hypocrisy if that’s all He meant to say.

[14] Exodus 12:11 (NET)

[15] http://www.jewishencyclopedia.com/articles/9694-leaven

[16] http://www.jewishencyclopedia.com/articles/9694-leaven

[17] Galatians 5:10b (NET)

[18] Galatians 5:9 (NET)

[19] 1 Corinthians 5:11 (NET) Table

[20] 2 Thessalonians 3:14, 15 (NET)

[21] 1 Corinthians 5:13b (NET) Table

[22] Revelation 2:20 (NET)

[23] Revelation 2:22, 23a (NET)