Exploration, Part 4

Posted on December 14, 2024 by admin

Paul returned to the freedom for which Christ has set us free¹ (Galatians 5:13-15 ESV).

For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another [Table].

For you (ὑμεῖς γὰρ) to freedom (ἐπ᾿ ἐλευθερίᾳ) were called (ἐκλήθητε), brothers (ἀδελφοί). A rule follows in the ESV: Only do not use your freedom as an opportunity for the flesh.² The Greek words translated for the flesh were τῇ σαρκί, a form of the noun σάρξ in the dative case. This usage of τῇ σαρκί is equivalent to others (Romans 7:5, 18 ESV).

For while we were living in the flesh (ἐν τῇ σαρκί), our sinful passions, aroused by the law, were at work in our members to bear fruit for death.

For I know that nothing good dwells in me, that is, in my flesh (ἐν τῇ σαρκί μου). For I have the desire to do what is right, but not the ability to carry it out.

These occurrences of the flesh (τῇ σαρκί) or my flesh (τῇ σαρκί μου) are synonymous with your old self (τὸν παλαιὸν ἄνθρωπον, aka the old man), which belongs to your former manner of life and is corrupt through deceitful desires,³ the holding cell, if you will, to which God in Christ has condemned sin until the final judgment (Romans 8:3, 4 ESV):

For God has done what the law, weakened by the flesh (διὰ τῆς σαρκός, another form of σάρξ), could not do. By sending his own Son in the likeness of sinful flesh (ἐν ὁμοιώματι σαρκὸς ἁμαρτίας) and for sin, he condemned sin in the flesh (ἐν τῇ σαρκί), in order that (ἵνα) the righteous requirement of the law might be fulfilled (πληρωθῇ, an aorist subjunctive form of πληρόω) in us, who walk not according to the flesh (μὴ κατὰ σάρκα, another form of σάρξ) but according to the Spirit.

This particular law of Paul—Only do not use your freedom—is considerably more difficult to find in the Greek text than stand firm⁴ or do not submit again to a yoke of slavery.⁵ The Greek was μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί; literally, “only not the freedom unto an opportunity for the flesh.” First, and most obvious, there is no form of the verb χράω,⁶ do…use, in this clause: “to supply, furnish on request, lend; to use (someone or something); to put at someone else’s disposal for long-term use or service; to employ, make use of, experience; to act, proceed, take steps (to do something); to treat (someone in a certain way); to conform; to have intimate dealings with.” Second, the rule—Only do not use your freedom as an opportunity for the flesh—implies that the freedom for which Christ has set us free⁷ is an opportunity for the flesh, the very thing the Greek text stated that it is not!

One hears the reasoning of the old man here, the reasoning of sin condemned…in the flesh, that I call the religious mind:

It is I who must save Jesus from his feckless blundering. As he leads me into temptation with freedom that is an opportunity for the flesh, I must deliver myself from evil by standing firm, by not submitting again to a yoke of slavery, and by not using his freedom as an opportunity for the flesh.

Though following after the flesh like this (masquerading as the religious mind) might sound like it leads to righteousness, it only reinforces one’s habit of following after the flesh and leads to sin: You are severed from Christ, you who would be justified by the law; you have fallen away from grace.⁸ Paul had already asked the foolish Galatians rhetorically (Galatians 3:3 ESV):

Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh (σαρκὶ, a form of σάρξ)?

I’ll avoid quoting the ESV translation of Galatians 5:13 in these essays. Instead, I have: For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh,⁹ but through love serve one another.¹⁰ The Greek was ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. The ESV translators understood δουλεύετε in the imperative mood, serve, keeping to the laws of Paul. I’ll cling to the better promises of Jesus’ new covenant—For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again¹¹—preferring the factual statement of the indicative mood (Galatians 5:13 EXP4):

For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.

In other words, any “freedom” that becomes an opportunity for the flesh is not the freedom to which Christ has called you. His freedom prompts you through love to serve one another. If one is hell-bent on making a rule out of it, the rule is “Don’t think an opportunity for the flesh is the freedom to which Christ has called us.” But Paul wasn’t making rules here for you to obey: For if a law had been given that could give life, he wrote the foolish Galatians, then righteousness would indeed be by the law. But the Scripture imprisoned everything (τὰ πάντα; or everyone) under sin, so that the promise by faith in Jesus Christ might be given to those who believe.¹²

He introduced his treatise on ἀγάπης, a form of ἀγάπη (the love through [which] you serve one another) elsewhere, saying, And I will show you a still more excellent way¹³ (1 Corinthians 13 ESV).

If I speak in the tongues of men and of angels, but have not love (ἀγάπην, another form of ἀγάπη), I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love (ἀγάπην, another form of ἀγάπη), I am nothing [Table]. If I give away all I have, and if I deliver up my body to be burned, but have not love (ἀγάπην, another form of ἀγάπη), I gain nothing [Table].

Love (ἀγάπη) is patient and kind; love (ἀγάπη) does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.

Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away [Table]. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away [Table]. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways [Table]. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

So now faith, hope, and love (ἀγάπη) abide, these three; but the greatest of these is love (ἀγάπη).

Paul’s love treatise first impressed itself on me in a meaningful way during a time of emotional duress. Though the abundance of grace and the free gift of righteousness…through the one man Jesus Christ were there for me to receive,¹⁴ I would not receive them. I remained you who would be justified by the law; you [who] have fallen away from grace; [you who] are severed from Christ.¹⁵

I understand now why my brother balked at You are severed as a translation of κατηργήθητε, a passive form of καταργέω. I was severed from Christ but that was my own doing, following after the flesh, the work of the old man. It had absolutely no impact on the Lord’s resolve to save me. It merely prolonged the time it would take for Christ to be formed in me and make me one of we ourselves [who] eagerly wait for the hope of righteousness…through the Spirit, by faith.¹⁶

Paul wrote Timothy (1 Timothy 1:12-14 ESV):

I¹⁷ thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy (ἠλεήθην, a form of ἐλεέω) because I had acted ignorantly in unbelief [Table], and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.

Paul took no credit for the faith and love (πίστεως καὶ ἀγάπης). They are in Christ Jesus, the grace of our Lord [which] overflowed for me.¹⁸ He continued in his letter, lest the religious mind persuade one that Paul was a special case (1 Timothy 1:15, 16 ESV):

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy (ἠλεήθην, a form of ἐλεέω) for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life [Table].

Paul also wrote, So then it depends not on human will or exertion, but on God, who has mercy (ἐλεῶντος, a participle of ἐλεέω)¹⁹; and, For God has consigned all to disobedience (ἀπείθειαν, a form of ἀπείθεια; KJV: unbelief), that he may have mercy (ἐλεήσῃ, another form of ἐλεέω in the subjunctive mood)²⁰ on all.²¹

The KJV translators had a better grasp of the mind of Christ here (Romans 11:29-32 KJV):

For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy [Table]. For God hath concluded them all in unbelief, that he might have mercy upon all.

When I transformed the words of Paul’s description of love into rules to obey, I acted ignorantly in unbelief. A sermon I heard as I wrote this essay helped me understand why I was so ignorant and unbelieving (Mark 4:26-28 ESV):

And [Jesus] said, “The kingdom of God is as if²² a man should scatter seed on the ground. He sleeps and rises night and day, and the seed sprouts²³ and grows; he knows not how. The²⁴ earth produces by itself, first the blade, then the ear, then the full²⁵ grain in the ear.

“But the seed grows by the Lord’s own mysterious design,” my Pastor said, and I realized how lost Jesus’ agrarian parables had been on me. I am the vine; you are the branches. I had heard it many times. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.²⁶ But I didn’t understand.

I grew up in a working class neighborhood not on a farm. Food came from a grocery store. Even food from a farmer’s stand was purchased with money earned by my work. The idea that God provides what God requires never entered my understanding from Jesus’ agrarian parables. Did He give up on me? No. He energized me to study Paul, and Paul led me back to Christ.

For the whole law is fulfilled in one word,²⁷ Paul wrote: ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, a 3^rd person singular form of πληρόω in the perfect tense and middle/passive voice. The word order is actually closer to “For the whole law in one word is fulfilled (and continues to be fulfilled).”²⁸

What word? “You shall love your neighbor as yourself.”²⁹ The Greek was ἐν τῷ· ἀγαπήσεις, “in” or “by the love (you shall love).” It is an interesting construction: a preposition followed by a definite article preceding the 2^nd person singular verb ἀγαπήσεις, a form of ἀγαπάω in the active voice, future tense and indicative mood. It is a statement of fact, another better promise of the new covenant.

Perhaps, ἐν τῷ should be understood as “by this,” referring back to the fulfillment of the law. The KJV translators rendered it: even in this. But I hear Paul going out of his way to highlight an old covenant law as a promise of grace, another of the better promises of the new covenant.

The clause continued: τὸν πλησίον σου, “the neighbor of you.” So, “By the love (you shall love) your neighbor” or “By this you shall love your neighbor,” ὡς σεαυτόν, “as yourself”: “By the love (you shall love) your neighbor as yourself” or “By this you shall love your neighbor as yourself.”

But as Paul wrote to the Romans, when I want to do right (τὸ καλόν; e.g., the beautiful), evil lies close at hand.³⁰ Here, to the foolish Galatians, he wrote (Galatians 5:15 ESV [Table]):

But if you bite and devour one another, watch out that you are not consumed by one another.

The Greek was: εἰ δὲ, “But if,” ἀλλήλους, “one another,” δάκνετε, “you bite,” καὶ κατεσθίετε, “and you devour,” βλέπετε, watch out in the ESV, understood as an imperative. This may well be the appropriate way to understand βλέπετε here.

Paul wrote to Timothy (1 Timothy 1:8-11 ESV):

Now we know that the law is good (καλὸς ὁ νόμος), if one uses (χρῆται, a form of χράω) it lawfully, understanding this, that the law is not laid down for the just (δικαίῳ, a form of δίκαιος) but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers [Table], the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

Religious people biting and devouring one another qualify as the lawless and disobedient for whom the law is…laid down. The Greek text continued: μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε, “not by one another you are consumed.” So, “But if one another you bite and you devour, watch out not by one another you are consumed.”

Though an imperative understanding of βλέπετε makes sense to me here, I have to admit that the indicative mood—“you see not by one another you are consumed”—is also true. I’ve been in plenty of situations with religious people biting and devouring one another. I’ve probably done my share of biting and devouring. But the Lord is faithful, and I have not been spent, used up, consumed, destroyed or cut-off.³¹

The following table contrasts the activity in or by the Spirit to that done in or by the flesh, as Paul has described it thus far.

Spirit	Flesh
For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³²	Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].³³
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 (or, empowers anyone), but only faith working through love. You were running well [Table].³⁴	Who hindered you from obeying the truth? [Table] This persuasion is not from him who calls you. A little leaven leavens the whole lump.³⁵
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.³⁶	But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish those who unsettle you would emasculate themselves!³⁷
For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.³⁸ For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”³⁹	But if you bite and devour one another, watch out that you are not consumed by one another.⁴⁰

I’ll conclude this essay with a teaser of what is to come.

Spirit	Flesh
But I say, walk by the Spirit,⁴¹	and you will not gratify the desires of the flesh.⁴²

According to a note (25) in the NET, Paul quoted from Leviticus 19:18 in Galatians 5:14. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 5:14b (NET Parallel Greek)	Leviticus 19:18b (Septuagint BLB) Table	Leviticus 19:18b (Septuagint Elpenor)
ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν
Galatians 5:14b (NET)	Leviticus 19:18b (NETS)	Leviticus 19:18b (English Elpenor)
namely, “You must love your neighbor as yourself.”	and you shall love your neighbor as yourself	and thou shalt love thy neighbour as thyself

Tables comparing 1 Timothy 1:12 and Mark 4:26-28 in the KJV and NET follow.

1 Timothy 1:12 (NET)	1 Timothy 1:12 (KJV)
I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry,	And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

1 Timothy 1:12 (NET Parallel Greek)	1 Timothy 1:12 (Stephanus Textus Receptus)	1 Timothy 1:12 (Byzantine Majority Text)
Χάριν ἔχω τῷ ἐνδυναμώσαντι με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν	και χαριν εχω τω ενδυναμωσαντι με χριστω ιησου τω κυριω ημων οτι πιστον με ηγησατο θεμενος εις διακονιαν	και χαριν εχω τω ενδυναμωσαντι με χριστω ιησου τω κυριω ημων οτι πιστον με ηγησατο θεμενος εις διακονιαν

Mark 4:26-28 (NET)	Mark 4:26-28 (KJV)
He also said, “The kingdom of God is like someone who spreads seed on the ground.	And he said, So is the kingdom of God, as if a man should cast seed into the ground;

Mark 4:26 (NET Parallel Greek)	Mark 4:26 (Stephanus Textus Receptus)	Mark 4:26 (Byzantine Majority Text)
Καὶ ἔλεγεν· οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς	και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης	και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης

He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

Mark 4:27 (NET Parallel Greek)	Mark 4:27 (Stephanus Textus Receptus)	Mark 4:27 (Byzantine Majority Text)
καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός	και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος	και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος

By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

Mark 4:28 (NET Parallel Greek)	Mark 4:28 (Stephanus Textus Receptus)	Mark 4:28 (Byzantine Majority Text)
αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον \|εἶτα\| στάχυν \|εἶτα\| \|πλήρη[ς]\| σῖτον ἐν τῷ στάχυϊ	αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι	αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι

Exploration, Part 5

¹ Galatians 5:1a (ESV) Table

² Galatians 5:13b (ESV)

³ Ephesians 4:22b (ESV)

⁴ Exploration, Part 1

⁵ Galatians 5:1 (ESV) Table Exploration, Part 1

⁶ See 1 Timothy 1:8

⁷ Galatians 5:1a (ESV) Table

⁸ Galatians 5:4 (ESV) Table

⁹ Galatians 5:13a (EXP4)

¹⁰ Galatians 5:13b (ESV)

¹¹ Galatians 5:1 (EXP1) Table

¹² Galatians 3:21b, 22 (ESV)

¹³ 1 Corinthians 12:31b (ESV) Table

¹⁴ Romans 5:17b (ESV)

¹⁵ Galatians 5:4 (ESV) Table

¹⁶ Galatians 5:5 (ESV)

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

¹⁸ 1 Timothy 1:14 (ESV)

¹⁹ Romans 9:16 (ESV) Table

²⁰ Exploration, Part 2

²¹ Romans 11:32 (ESV)

²² The Stephanus Textus Receptus and Byzantine Majority Text had ως εαν (KJV: as if) here where the NET parallel Greek text and NA²⁸ had simply ὡς (NET: like).

²³ The NET parallel Greek text and NA²⁸ had βλαστᾷ here, a form of the verb βλαστάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had βλαστανη (KJV: should spring). These seem to be alternate spellings of the same part of speech.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had πληρη here, the accusative form of πλήρης, where the NET parallel Greek text and NA²⁸ had πλήρη[ς].

²⁶ John 15:5 (ESV)

²⁷ Galatians 5:14a (ESV) Table

²⁸ “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

²⁹ Galatians 5:14b (ESV) Table

³⁰ Romans 7:21b (ESV)

³¹ These are some of the meanings of ἀναλίσκω, the root of ἀναλωθῆτε in the aorist tense and passive voice, listed in the Koine Greek Lexicon online.

³² Galatians 5:1 (EXP1) Table

³³ Galatians 5:2-4 (ESV)

³⁴ Galatians 5:5-7a (ESV)

³⁵ Galatians 5:7b-9 (ESV)

³⁶ Galatians 5:10 (ESV) Table

³⁷ Galatians 5:11, 12 (ESV)

³⁸ Galatians 5:13 (EXP4)

³⁹ Galatians 5:14 (ESV) Table

⁴⁰ Galatians 5:15 (ESV) Table

⁴¹ Galatians 5:16a (ESV)

⁴² Galatians 5:16b (ESV)

Exploration, Part 3

Posted on November 26, 2024 by admin

Despite his confidence in the Lord that [the foolish Galatians would] take no other view, and the one who [was] troubling [them would] bear the penalty,¹ Paul continued to stress the importance of the distinction between we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith,² and you who would be justified by the law [who] are severed from Christ [and] have fallen away from grace³ (Galatians 5:11, 12 ESV).

But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish those who unsettle you would emasculate themselves!

Paul had already recounted what had happened on a trip to Jerusalem with Barnabas⁴ (Galatians 2:3-5 ESV).

But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery [Table]—to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.

The distinction between we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith⁵ and you who would be justified by the law [who] are severed from Christ [and] have fallen away from grace⁶ was so important that Paul, Barnabas, Titus and those who seemed influential⁷ in Jerusalem did not yield in submission even for a moment⁸ to the false brothers…who slipped in to spy…so that they might bring us into slavery.⁹ Why? so that the truth of the gospel might be preserved for you.¹⁰ How? Was it by their own wisdom or the force of their superior moral integrity? No. For our freedom Christ has us set free; therefore [we] stand firm and cannot entangle [ourselves] in a yoke of slavery again.¹¹

The Greek word translated might be preserved was διαμείνῃ, a form of the verb διαμένω in the subjunctive mood. And so that was ἵνα. This is a subjunctive verb in a purpose or result clause. In fact, this is the example of a subjunctive verb in a purpose or result clause to remember.

Here the context makes it abundantly clear that Paul and his companions did not yield in submission even for a moment so that the truth of the gospel might be preserved. Rather, they did not yield in submission even for a moment so that the truth of the gospel would be preserved. This occurrence can help one see that the subjunctive mood in a purpose or result clause is a convention of the Koine Greek language, indicating how something will actually happen. It can help one to believe the literal meaning of the Greek Scriptural text when the iffy/maybe quality of the English translation seems more likely or more amenable to the religious mind.

And here again, I quoted the EXP1 translation of Galatians 5:1 as the answer to how Paul and his companions did not yield in submission even for a moment. I explained elsewhere why I will use this translation. The highlights on the quotation below are links to explanations of the highlighted part of the translation.

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

Once the new covenant was put in force by the Lord’s death (Hebrews 9:15-17), Paul and Barnabas were among the first beneficiaries of the ministry of the resurrected Jesus Christ (Hebrews 8:6 ESV [Table]).

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.

So, one aspect of the importance of the distinction between we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith,¹² and you who would be justified by the law [who] are severed from Christ [and] have fallen away from grace¹³ is the truth of the gospel.¹⁴ Next, I want to consider the offense of the cross.¹⁵

The Greek word translated offense was σκάνδαλον: “a trap, snare; an object deliberately placed to make someone trip; a temptation to sin, enticement to false belief; obstacle, stumbling block, (something that causes or gives offence); scandal, something over which one’s reputation or public image might suffer.” Paul had elaborated on this elsewhere (1 Corinthians 1:21-24 ESV).

For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles [Table], but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

The Greek word translated a stumbling block here was also σκάνδαλον. Paul had a very different attitude if the σκάνδαλον were of less import than the truth of the gospel (Romans 14:13-23 ESV).

Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block (πρόσκομμα) or hindrance (σκάνδαλον) in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died [Table]. So do not let what you regard as good be spoken of as evil. For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus serves Christ is acceptable to God and approved by men [Table]. So then let us pursue what makes for peace and for mutual upbuilding.

Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. It is good not to eat meat or drink wine or do anything that causes your brother to stumble (προσκόπτει, a form of προσκόπτω). The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves [Table]. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.

In one sense this is clearly not about the truth of the gospel because the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.¹⁶ In another sense, however, it is all about the importance of the distinction between we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith,¹⁷ and you who would be justified by the law¹⁸ since we are being patient with you as we trust the Lord to enlighten you that neither eating bacon or shrimp scampi nor refraining from eating bacon or shrimp scampi empowers anyone or makes anyone stronger,¹⁹ but only faith working through love.²⁰

Even when I was actively attempting to be justified by the laws of Paul, I could tell in this example that So do not let what you regard as good be spoken of as evil²¹ probably didn’t mean that I should whip out my trusty Dirty-Harry-style .44 magnum, “the most powerful handgun in the world,” stick it in the mouth of anyone complaining about my bacon or shrimp scampi, or shrimp scampi with bacon (yum!), and blow his head “clean off.”²² The Greek words translated do not let…be spoken of as evil were μὴ βλασφημείσθω, a 3^rd person singular imperative form of the verb βλασφημέω in the present tense and middle/passive voice—negated!

To negate passive verbs is almost universally regarded as a weak form of writing because seeking to be justified by laws, rules, applications, customs, traditions, even best practices is the way of the world. I was reminded recently that expository preachers follow this maxim, too.

Experienced preachers also try to avoid using passive verbs and negative wording in main points.⁴⁹ Homiletics instructors refer to this as taking out the be’s (i.e., passive being verbs) and the not’s. This is done first because application clauses worded with passive verbs do not exhort people to do anything; they simply state what happens to people, usually in the uninvolved third person (e.g., Because God delivers, believers are secure.). As a consequence, believers are left to guess how to apply this truth. Something similar happens when most of our main points are worded as what not to do. When too many main points concentrate on what not to do, people must guess what to do.²³

The phrase μὴ βλασφημείσθω, a negative particle followed by a middle/passive imperative form of the verb βλασφημέω, are word choices made by one of the most formidable minds to have ever grappled with this subject matter, led by the Holy Spirit of God, absolutely committed to preserving the truth of the gospel in word as in deed. My own trick, putting the weight of the imperative on the negative particle—“one cannot let…be spoken of as evil”—sounds just as bad at first. (Maybe I could just cut out the offender’s tongue or slap him around a little until he takes it back.)

Once I get over myself, as it were, and hear the better promise of the new covenant rather than a law of Paul, it becomes clear “one cannot let your good be spoken of as evil” because The faith that you have, [you who eagerly wait for the hope of righteousness through the Spirit, by faith²⁴] keep²⁵ between yourself and God.²⁶ Here Paul went beyond mere compromise to what appears in the moment to be a complete capitulation before the one who is weak in faith: It is good not to eat meat or drink wine or do anything that causes your brother to stumble.²⁷ For if your brother is grieved by what you eat, you are no longer walking in love.²⁸

This, too, is all about the freedom for which Christ has us set free and faith in his faithfulness to others as well as to we ourselves (Romans 14:1-4 ESV).

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him [Table]. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand [Table].

Paul’s conditional question—But if I, brothers, still preach circumcision, why am I still being persecuted?²⁹—functions primarily as an assertion that he was not still preaching circumcision, buttressed by a rational question rather than an oath. Then, In that case the offense (σκάνδαλον) of the cross has been removed,³⁰ further amplified the rationality of his question: Christ crucified, a stumbling block (σκάνδαλον) to Jews.³¹ And circumcision must be seen here as a kind of shorthand for the distinction between we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith,³² and you who would be justified by the law [who] are severed from Christ [and] have fallen away from grace³³ in a way that regarding some foods as unclean was not:

Circumcision—Galatians 2:5 (ESV)	Unclean Foods—Romans 14:20b (ESV)
…to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.	Everything is indeed clean, but it is wrong for anyone to make another stumble (προσκόμματος, a form of πρόσκομμα) by what he eats.

An implicit assumption lurks within Paul’s assertion that he was not still preaching circumcision, however; namely, that preaching circumcision might eliminate or mitigate his persecution by the Jews. I wouldn’t expect that Paul would bend the truth of the gospel here for his own ease or comfort (Philippians 3:2-12 ESV):

Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh [Table]—though I myself have reason for confidence (πεποίθησιν, a form of πεποίθησις) in the flesh also. If anyone else thinks he has reason for confidence (πεποιθέναι, a form of πείθω) in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]. But whatever gain I had, I counted as loss for the sake of Christ [Table]. Indeed,³⁴ I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ [Table] and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the³⁵ dead.

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own [Table].

To share [Christ’s] sufferings is part of the benefits package, if you will, of gaining Christ and being found in Him, not having a righteousness of [his] own that comes from the law, but that which comes through faith in Christ, or Christ’s faithfulness.³⁶ The suffering of Christ that comes to mind in this context was persecution and ultimately rejection by those with religious minds as He reclaimed the truth of the Sabbath under the law: it is lawful to do good on the Sabbath.³⁷ To share in his sufferings was to know him and the power of his resurrection, not pie in the sky bye and bye, but while Paul yet walked the earth.

If Paul had been tempted to compromise the truth of the gospel, I would suspect a conflict of loves (Romans 9:1-3 ESV):

I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh [Table].

Whatever “conflict of loves” was alluded to here, its resolution in the Word of God was also explained in chapters 9-11, the climax of Paul’s letter to the Romans. The offense (σκάνδαλον) of the cross³⁸ was prophesied in the Scriptures. Paul did not compromise the truth of the gospel,³⁹ not even for his brothers, [his] kinsmen according to the flesh, even knowing that Christ crucified [is] a stumbling block (σκάνδαλον) to Jews⁴⁰ because: For [Paul’s] freedom Christ has [him] set free; therefore [he stood] firm and [could not] entangle [himself] in a yoke of slavery again⁴¹ (Romans 9:30-10:4 ESV).

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled (προσέκοψαν, a form of προσκόπτω) over the stumbling stone (προσκόμματος, a form of πρόσκομμα), as it is written,

“Behold, I am laying in Zion a stone of stumbling (προσκόμματος, a form of πρόσκομμα), and a rock of offense (σκανδάλου, a form of σκάνδαλον); and whoever believes in him will not be put to shame” [Table].

Brothers, my heart’s desire and prayer to God for them is that they may be saved [Table]. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes.

How long must we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith⁴² wait? Initially, only as long as it takes one to understand the difference between faith working through love⁴³ and you who would be justified by the law.⁴⁴ As an example of what not to do, Bryan Chapell wrote:

Because we are offered salvation in the name of Jesus Christ, we must take care not to live unholy lives lest our testimony damage the honor of Christ, the testimony of the church, and our Christian witness before those in the outside world and those in the family of faith.⁴⁵

This is not the reasoning of one who has received the abundance of grace and the free gift of righteousness…through the one man Jesus Christ.⁴⁶ This is the reasoning of one attempting to con others (perhaps conning himself) to believe that he has received the abundance of grace and the free gift of righteousness…through the one man Jesus Christ to sell an idea or a religion or a church. Jesus was kinder than I am being here: He called it the reasoning of an actor. It is not necessary to impute bad motives to an actor. An actor might be completely sincere.

As Paul wrote (Romans 10:2-3 ESV):

I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness.

This is an excellent summation of what the old covenant had become at the time Jesus walked as a man on the earth. It is also an excellent description of the natural inclinations of the old man, born of Adam, pursuing righteousness. This is the way your old self, which belongs to your former manner of life and is corrupt through deceitful desires⁴⁷ wants to make itself righteous. Jesus addressed this old man who would be justified by the law (Matthew 7:21-23 ESV):

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven [Table]. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Once this distinction is understood we ourselves [who] eagerly wait for the hope of righteousness through the Spirit, by faith⁴⁸ wait only the moments it takes to silence the old man (τὸν παλαιὸν ἄνθρωπον; literally, “the old human”) who rushes ahead, eager to rob Christ of his glory and deprive us of the power of God’s salvation by striving to have a righteousness of [our] own that comes from the [old man’s understanding of] law,⁴⁹ for the old man’s glory.⁵⁰ Once the old man is silenced or ignored, the faithfulness of Jesus Christ kicks in, working his righteousness through his own love.

Paul wrote of those persuading the foolish Galatians to live according to the dictates of the old man (Galatians 5:12 ESV):

I wish those who unsettle you would emasculate themselves!

Jesus has condemned the old man to the lake of fire: Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.⁵¹ But it is almost impossible to recall what is commonly understood as his final judgment without recalling his current judgment (John 12:31, 32 ESV):

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.

He has decided to grant us new life through faith,⁵² to lift us by his death and resurrection out of the the old way of the written code,⁵³ no longer to be you who would be justified by the law,⁵⁴ dominated by your old self, which belongs to your former manner of life and is corrupt through deceitful desires.⁵⁵ By his gift of new life He frees us to serve in the new way of the Spirit,⁵⁶ we ourselves [who] through the Spirit, by faith, eagerly wait for the hope of righteousness,⁵⁷ living in the new self (τὸν καινὸν ἄνθρωπον; literally, “the new human”), created after the likeness of God in true righteousness and holiness.⁵⁸ What has a yoke of slavery⁵⁹ to your old self done for you lately?

As Paul wrote the foolish Galatians (Galatians 5:10a ESV [Table]):

I have confidence in the Lord that you will take no other view…

According to a note (62) in the NET, Paul quoted from Isaiah 28:16 and 8:14 in Romans 9:33. Tables comparing the Greek of Paul’s quotation with that of the Septuagint follow.

Romans 9:33b, c (NET Parallel Greek)	Isaiah 28:16b (Septuagint BLB)	Isaiah 28:16b (Septuagint Elpenor)
ἰδοὺ τίθημι ἐν Σιὼν λίθον…καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται	ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιων λίθον…καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ	ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον…καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ
Romans 9:33b, c (NET)	Isaiah 28:16b (NETS)	Isaiah 28:16b (English Elpenor)
Look, I am laying in Zion a stone…yet the one who believes in him will not be put to shame	See, I will lay for the foundations of Sion a…stone…and the one who believes in him will not be put to shame	Behold, I lay for the foundations of Sion a…stone…and he that believes [on him] shall by no means be ashamed

It is worth mentioning here that Paul, with the Holy Spirit, altered οὐ μὴ καταισχυνθῇ, an aorist subjunctive of emphatic negation (“never be put to shame”), to οὐ καταισχυνθήσεται (“not be put to shame in the future”).

Romans 9:33b (NET Parallel Greek)	Isaiah 8:14a (Septuagint BLB)	Isaiah 8:14a (Septuagint Elpenor)
ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου	καὶ ἐὰν ἐπ᾽ αὐτῷ πεποιθὼς ᾖς ἔσται σοι εἰς ἁγίασμα καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε αὐτῷ οὐδὲ ὡς πέτρας πτώματι	καὶ ἐὰν ἐπ᾿ αὐτῷ πεποιθὼς ἦς, ἔσται σοι εἰς ἁγίασμα καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε αὐτῷ, οὐδὲ ὡς πέτρας πτώματι
Romans 9:33b (NET)	Isaiah 8:14a (NETS)	Isaiah 8:14a (English Elpenor)
Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall,	And if you trust in him, he will become your holy precinct, and you will not encounter him as a stumbling caused by a stone nor as a fall caused by a rock	And if thou shalt trust in him, he shall be to thee for a sanctuary; and ye shall not come against [him] as against a stumbling-stone, neither as against the falling of a rock

Paul apparently did his own translation from Hebrew, which begs the question when this verse was “translated” in the Septuagint.

Masoretic Text		Septuagint
Isaiah 8:14 (Tanakh’KJV)	Isaiah 8:14 (NET)	Isaiah 8:14 (NETS)	Isaiah 8:14 (English Elpenor)
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.	He will become a sanctuary, but a stone that makes a person trip and a rock that makes one stumble—to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem.	And if you trust in him, he will become your holy precinct, and you will not encounter him as a stumbling caused by a stone nor as a fall caused by a rock, but the house of Iakob is in a trap, and those who sit in Jerusalem are in a pit.	And if thou shalt trust in him, he shall be to thee for a sanctuary; and ye shall not come against [him] as against a stumbling-stone, neither as against the falling of a rock: but the houses of Jacob are in a snare, and the dwellers in Jerusalem in a pit.

Tables comparing Isaiah 28:16 and 8:14 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 28:16 and 8:14 in the Septuagint (BLB and Elpenor), and a table comparing Galatians 2:2 in the KJV and NET follow.

Isaiah 28:16 (Tanakh)	Isaiah 28:16 (KJV)	Isaiah 28:16 (NET)
Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.	Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.	Therefore, this is what the Sovereign Lord, says: “Look, I am laying a stone in Zion, an approved stone, set in place as a precious cornerstone for the foundation. The one who maintains his faith will not panic.

Isaiah 28:16 (Septuagint BLB)	Isaiah 28:16 (Septuagint Elpenor)
διὰ τοῦτο οὕτως λέγει κύριος ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιων λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ	διὰ τοῦτο οὕτω λέγει Κύριος Κύριος· ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον, ἔντιμον, εἰς τὰ θεμέλια αὐτῆς, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ
Isaiah 28:16 (NETS)	Isaiah 28:16 (English Elpenor)
therefore thus says the Lord, See, I will lay for the foundations of Sion a precious, choice stone, a highly valued cornerstone for its foundations, and the one who believes in him will not be put to shame.	Therefore thus saith the Lord, [even] the Lord, Behold, I lay for the foundations of Sion a costly stone, a choice, a corner-stone, a precious [stone], for its foundations; and he that believes [on him] shall by no means be ashamed.

Isaiah 8:14 (Tanakh)	Isaiah 8:14 (KJV)	Isaiah 8:14 (NET)
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.	And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.	He will become a sanctuary, but a stone that makes a person trip and a rock that makes one stumble—to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem.

Isaiah 8:14 (Septuagint BLB)	Isaiah 8:14 (Septuagint Elpenor)
καὶ ἐὰν ἐπ᾽ αὐτῷ πεποιθὼς ᾖς ἔσται σοι εἰς ἁγίασμα καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε αὐτῷ οὐδὲ ὡς πέτρας πτώματι ὁ δὲ οἶκος Ιακωβ ἐν παγίδι καὶ ἐν κοιλάσματι ἐγκαθήμενοι ἐν Ιερουσαλημ	καὶ ἐὰν ἐπ᾿ αὐτῷ πεποιθὼς ἦς, ἔσται σοι εἰς ἁγίασμα καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε αὐτῷ, οὐδὲ ὡς πέτρας πτώματι· οἱ δὲ οἶκοι ᾿Ιακὼβ ἐν παγίδι, καὶ ἐν κοιλάσματι ἐγκαθήμενοι ἐν ῾Ιερουσαλήμ
Isaiah 8:14 (NETS)	Isaiah 8:14 (English Elpenor)
And if you trust in him, he will become your holy precinct, and you will not encounter him as a stumbling caused by a stone nor as a fall caused by a rock, but the house of Iakob is in a trap, and those who sit in Jerusalem are in a pit.	And if thou shalt trust in him, he shall be to thee for a sanctuary; and ye shall not come against [him] as against a stumbling-stone, neither as against the falling of a rock: but the houses of Jacob are in a snare, and the dwellers in Jerusalem in a pit.

Galatians 2:2 (NET)	Galatians 2:2 (KJV)
I went there because of a revelation and presented to them the gospel that I preach among the Gentiles. But I did so only in a private meeting with the influential people, to make sure that I was not running—or had not run—in vain.	And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

Galatians 2:2 (NET Parallel Greek)	Galatians 2:2 (Stephanus Textus Receptus)	Galatians 2:2 (Byzantine Majority Text)
ἀνέβην δὲ κατὰ ἀποκάλυψιν· καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατ᾿ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον	ανεβην δε κατα αποκαλυψιν και ανεθεμην αυτοις το ευαγγελιον ο κηρυσσω εν τοις εθνεσιν κατ ιδιαν δε τοις δοκουσιν μηπως εις κενον τρεχω η εδραμον	ανεβην δε κατα αποκαλυψιν και ανεθεμην αυτοις το ευαγγελιον ο κηρυσσω εν τοις εθνεσιν κατ ιδιαν δε τοις δοκουσιν μηπως εις κενον τρεχω η εδραμον

Exploration, Part 4

¹ Galatians 5:10 (ESV) Table

² Galatians 5:5 (ESV)

³ Galatians 5:4 (ESV) Table

⁴ Galatians 2:1b (ESV)

⁵ Galatians 5:5 (ESV)

⁶ Galatians 5:4 (ESV) Table

⁷ Galatians 2:2 (ESV)

⁸ Galatians 2:5a (ESV)

⁹ Galatians 2:4 (ESV) Table

¹⁰ Galatians 2:5b (ESV)

¹¹ Galatians 5:1 (EXP1) Table

¹² Galatians 5:5 (ESV)

¹³ Galatians 5:4 (ESV) Table

¹⁴ Galatians 2:5b (ESV)

¹⁵ Galatians 5:11b (ESV)

¹⁶ Romans 14:17 (ESV)

¹⁷ Galatians 5:5 (ESV)

¹⁸ Galatians 5:4 (ESV) Table

¹⁹ Exploration, Part 2

²⁰ Galatians 5:6b (ESV)

²¹ Romans 14:16 (ESV)

²² Dirty Harry, a 1971 movie starring Clint Eastwood in the title role. And, no, I don’t actually own a .44 magnum handgun or any other gun.

²³ Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon, Third Edition, Baker Academic, p. 137

²⁴ Galatians 5:5 (ESV)

²⁵ This is the ESV translation of ἔχε, a 2^nd person singular form of ἔχω in the present tense and imperative mood.

²⁶ Romans 14:22a (ESV) Table

²⁷ Romans 14:21 (ESV) Table

²⁸ Romans 14:15a (ESV) Table

²⁹ Galatians 5:11a (ESV)

³⁰ Galatians 5:11b (ESV)

³¹ 1 Corinthians 1:23b (ESV) Table

³² Galatians 5:5 (ESV)

³³ Galatians 5:4 (ESV) Table

³⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀλλὰ μενοῦνγε here, where the Byzantine Majority Text had αλλα μεν ουν.

³⁵ The NET parallel Greek text and NA²⁸ had the singular article τὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural των.

³⁶ Philippians 3:9b (NET)

³⁷ Matthew 12:12b (ESV)

³⁸ Galatians 5:11b (ESV)

³⁹ Galatians 2:5b (ESV)

⁴⁰ 1 Corinthians 1:23 (ESV) Table

⁴¹ Galatians 5:1 (EXP1) Table

⁴² Galatians 5:5 (ESV)

⁴³ Galatians 5:6b (ESV)

⁴⁴ Galatians 5:4b (ESV) Table

⁴⁵ Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon, Third Edition, Baker Academic, p. 123

⁴⁶ Romans 5:17b (ESV)

⁴⁷ Ephesians 4:22b (ESV)

⁴⁸ Galatians 5:5 (ESV)

⁴⁹ Philippians 3:9b (ESV)

⁵⁰ This is what I call the religious mind.

⁵¹ Matthew 25:41b (ESV)

⁵² That is, faith in Jesus Christ as opposed to faith in the old man who is being corrupted in accordance with deceitful desires (Ephesians 4:22b NET) or whatever other nonsense a corrupt mind might believe.

⁵³ Romans 7:6d (ESV)

⁵⁴ Galatians 5:4b (ESV) Table

⁵⁵ Ephesians 4:22b (ESV)

⁵⁶ Romans 7:6c (ESV)

⁵⁷ Galatians 5:5 (ESV)

⁵⁸ Ephesians 4:24 (ESV)

⁵⁹ Galatians 5:1b (ESV) Table

Christ-Centered Preaching, Chapter 3

Posted on July 8, 2024 by admin

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Before beginning I want to look in depth at Psalm 62 for a different but related assignment:

Psalm 62:1-4 (ESV)	Psalm 62:5-8 (ESV)	Psalm 62:9-12 (ESV)
For God alone my soul waits in silence; from him comes my salvation.	For God alone, O my soul, wait in silence, for my hope is from him.	Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.
He alone is my rock and my salvation, my fortress; I shall not be greatly shaken.	He only is my rock and my salvation, my fortress; I shall not be shaken.	Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.
How long will all of you attack a man to batter him, like a leaning wall, a tottering fence?	On God rests my salvation and my glory; my mighty rock, my refuge is God.	Once God has spoken; twice have I heard this: that power belongs to God,
They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah	Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah	and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work.

For God alone my soul waits in silence; from him comes my salvation. (Psalm 62:1 ESV)

Masoretic Text		Septuagint
Psalm 62:1 (Tanakh/KJV)	Psalm 62:1 (NET)	Psalm 61:2 (NETS)	Psalm 61:2 (English Elpenor)
Truly my soul waiteth (דֽוּמִיָּ֣ה) upon God: from him cometh my salvation (יְשֽׁוּעָתִֽי).	For God alone I patiently wait (dûmîyâ, דומיה); he is the one who delivers me (yᵊšûʿâ, ישועתי).	Shall not my soul be subject (ὑποταγήσεται) to God? For from him is my deliverance (σωτήριόν μου).	Shall not my soul be subjected (ὑποταγήσεται) to God? for of him is my salvation (σωτήριόν μου).

The Hebrew word דֽוּמִיָּ֣ה (dûmîyâ), waits in silence (ESV), waiteth (Tanakh, KJV), patiently wait (NET) was translated ὑποταγήσεται, a passive form of ὑποτάσσω, in the Septuagint: be subject (NETS), be subjected (English Elpenor). I have said these things to you, Jesus told his disciples, that in me you may have¹ peace. In the world you will have tribulation. But take heart; I have overcome the world.² These two verses seem not merely to complement one another, but to expound on one another in ways that exceed the sum of their parts.

He alone is my rock and my salvation, my fortress; I shall not be greatly shaken. (Psalm 62:2 ESV)

Masoretic Text		Septuagint
Psalm 62:2 (Tanakh/KJV)	Psalm 62:2 (NET)	Psalm 61:3 (NETS)	Psalm 61:3 (English Elpenor)
He only is my rock (צ֖וּרִי) and my salvation (וִישֽׁוּעָתִ֑י); he is my defence (מִ֜שְׂגַּבִּ֗י); I shall not be greatly moved.	He alone is my protector (ṣûr, צורי) and deliverer (yᵊšûʿâ, וישועתי). He is my refuge (miśgāḇ, משׁגבי); I will not be upended.	Indeed, he is my God (θεός μου) and my Savior (καὶ σωτήρ μου), my supporter (ἀντιλήμπτωρ μου); I shall be shaken no more.	For he is my God (Θεός μου), and my saviour (καὶ σωτήρ μου); my helper (καὶ ἀντιλήπτωρ μου), I shall not be moved very much.

Was צ֖וּרִי (ṣûr) not the word found in the Hebrew text the rabbis translated into Greek? Or did they have reasons for not wanting to translate צ֖וּרִי (ṣûr) with some form of πέτρα in this particular context?

Masoretic Text		Septuagint
Exodus 17:5, 6 (Tanakh)	Exodus 17:5, 6 (NET)	Exodus 17:5, 6 (NETS)	Exodus 17:5, 6 (English Elpenor)
And HaShem (יְהֹוָ֜ה) said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.	The Lord (Yᵊhōvâ, יהוה) said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.	And the Lord (κύριος) said to Moyses, “Go on ahead of this people, but take with you some of the elders of the people and the rod with which you struck the river take in your hand, and go.	And the Lord (Κύριος) said to Moses, Go before this people, and take to thyself of the elders of the people; and the rod with which thou smotest the river, take in thine hand, and thou shalt go.
Behold, I will stand before thee there upon the rock (הַצּוּר֘) in Horeb; and thou shalt smite the rock (בַצּ֗וּר), and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.	I will be standing before you there on the rock (ṣûr, הצור) in Horeb, and you will strike the rock (ṣûr, בצור), and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel.	I here have taken my stand, before you came, on the rock (τῆς πέτρας) at Choreb. And you shall strike the rock (τὴν πέτραν), and water will come out of it, and the people will drink.” And Moyses did so before the sons of Israel.	Behold, I stand there before thou [come], on the rock (τῆς πέτρας) in Choreb, and thou shalt smite the rock (τὴν πέτραν), and water shall come out from it, and the people shall drink. And Moses did so before the sons of Israel.

I can imagine that Jewish rabbis wishing not to confuse their Gentile audience thought it better to lose the connection to this passage than to associate יְהֹוָ֜ה (Yᵊhōvâ) too closely with the rock at Horeb. But Paul and the Holy Spirit had no such scruples: For they drank from the spiritual Rock that followed them, and the Rock was Christ.³

How long will all of you attack a man to batter him, like a leaning wall, a tottering fence? (Psalm 62:3 ESV)

Masoretic Text		Septuagint
Psalm 62:3 (Tanakh/KJV)	Psalm 62:3 (NET)	Psalm 61:4 (NETS)	Psalm 61:4 (English Elpenor)
How long will ye imagine mischief against a man? ye shall be slain (כֻ֫לְּכֶ֥ם) all of you (כְּקִ֥יר): as a bowing wall shall ye be, and as a tottering fence.	How long will you threaten a man like me? All of you (kōl, כלכם) are murderers (rāṣaḥ, תרצחו), as dangerous as a leaning wall or an unstable fence.	How long do you assail against a person? You commit murder (φονεύετε), all of you (πάντες), as by means of a wall that leans and a fence that slants.	How long will ye assault a man? ye are all (πάντες) slaughtering (φονεύετε) as with a bowed wall and a broken hedge.

The translators have different understandings of this verse. Apparently, the translators of the ESV understood כֻ֫לְּכֶ֥ם (rāṣaḥ)—ye shall be slain (Tanakh, KJV), [you] are murderers (NET), You commit murder (NETS), ye are…slaughtering (English Elpenor)—as to batter him.

They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah (Psalm 62:4 ESV)

Masoretic Text		Septuagint
Psalm 62:4 (Tanakh/KJV)	Psalm 62:4 (NET)	Psalm 61:5 (NETS)	Psalm 61:5 (English Elpenor)
They only consult to cast him down from his excellency (מִשְּׂאֵת֨וֹ): they delight in lies (כָ֫זָ֥ב): they bless with their mouth, but they curse inwardly. Selah.	They spend all their time planning how to bring their victim down (śᵊ’ēṯ, משׁאתו). They love to use deceit (kāzāḇ, כזב); they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)	But they planned to impugn my honor (τὴν τιμήν μου). They ran with a lie (ψεύδει); with their mouth they would bless and curse with their heart. Interlude on strings	They only took counsel to set at nought mine honour (τὴν τιμήν μου): I ran in thirst (δίψει): with their mouth they blessed, but with their heart they cursed. Pause.

The Greek verb ἔδραμον, They ran (NETS), I ran (English Elpenor), can be either a 3^rd person plural or a 1^st person singular form of τρέχω.

For God alone, O my soul, wait in silence, for my hope is from him. (Psalm 62:5 ESV)

Masoretic Text		Septuagint
Psalm 62:5 (Tanakh/KJV)	Psalm 62:5 (NET)	Psalm 61:6 (NETS)	Psalm 61:6 (English Elpenor)
My soul, wait thou (דֹּ֣מִּי) only upon God; for my expectation (תִּקְוָתִֽי) is from him.	Patiently wait (dāmam, דומי) for God alone, my soul! For he is the one who gives me hope (tiqvâ, תקותי).	But to God be subject (ὑποτάγηθι), O my soul, because from him is my endurance (ἡ ὑπομονή μου).	Nevertheless do thou, my soul, be subjected (ὑποτάγηθι) to God; for of him [is] my patient hope (ἡ ὑπομονή μου).

He only is my rock and my salvation, my fortress; I shall not be shaken. (Psalm 62:6 ESV)

Masoretic Text		Septuagint
Psalm 62:6 (Tanakh/KJV)	Psalm 62:6 (NET)	Psalm 61:7 (NETS)	Psalm 61:7 (English Elpenor)
He only is my rock (צ֖וּרִי) and my salvation (וִישֽׁוּעָתִ֑י): he is my defence (מִ֜שְׂגַּבִּ֗י); I shall not be moved.	He alone is my protector (ṣûr, צורי) and deliverer (yᵊšûʿâ, וישועתי). He is my refuge (miśgāḇ, משׁגבי); I will not be shaken.	Because he is my God (θεός μου) and my Savior (καὶ σωτήρ μου), my supporter (ἀντιλήμπτωρ μου), I shall never be a fugitive.	For he [is] my God (Θεός μου) and my Saviour (καὶ σωτήρ μου); my helper (ἀντιλήπτωρ μου), I shall not be moved.

On God rests my salvation and my glory; my mighty rock, my refuge is God. (Psalm 62:7 ESV)

Masoretic Text		Septuagint
Psalm 62:7 (Tanakh/KJV)	Psalm 62:7 (NET)	Psalm 61:8 (NETS)	Psalm 61:8 (English Elpenor)
In God is my salvation (יִשְׁעִ֣י) and my glory (וּכְבוֹדִ֑י): the rock (צוּר) of my strength (עֻזִּ֥י), and my refuge (מַ֜חְסִ֗י), is in God.	God delivers me (yēšaʿ, ישעי) and exalts me (kāḇôḏ, וכבודי); God is my strong (ʿōz, עזי) protector (ṣûr, צור) and my shelter (maḥăsê, מחסי).	With God is my deliverance (τὸ σωτήριόν μου) and my glory (καὶ ἡ δόξα μου); O God (ὁ θεὸς) of my help (τῆς βοηθείας μου)—and my hope (καὶ ἡ ἐλπίς μου) is with God.	In God [is] my salvation (τὸ σωτήριόν μου) and my glory (καὶ ἡ δόξα μου): [he is] the God (ὁ Θεὸς) of my help (τῆς βοηθείας μου), and my hope (καὶ ἡ ἐλπίς μου) is in God.

Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah (Psalm 62:8 ESV)

Masoretic Text		Septuagint
Psalm 62:8 (Tanakh/KJV)	Psalm 62:8 (NET)	Psalm 61:9 (NETS)	Psalm 61:9 (English Elpenor)
Trust (בִּטְחוּ) in him at all times; ye people, pour out your heart before him: God is a refuge (מַֽחֲסֶה) for us. Selah.	Trust (bāṭaḥ, בטחו) in him at all times, you people! Pour out your hearts before him. God is our shelter (maḥăsê, מחסה). (Selah)	Hope (ἐλπίσατε) in him, all you congregation of people; pour out your hearts before him; God is our helper (βοηθὸς ἡμῶν). Interlude on Strings	Hope (ἐλπίσατε) in him, all ye congregation of the people; pour out your hearts before him, for God is our helper (βοηθὸς ἡμῶν). Pause.

Therefore, preparing your minds for action, and being sober-minded, set your hope (ἐλπίσατε, a form of ἐλπίζω) fully on the grace that will be brought to you at the revelation of Jesus Christ.⁴

Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath. (Psalm 62:9 ESV)

Masoretic Text		Septuagint
Psalm 62:9 (Tanakh/KJV)	Psalm 62:9 (NET)	Psalm 61:10 (NETS)	Psalm 61:10 (English Elpenor)
Surely men of low degree are vanity (הֶ֥בֶל), and men of high degree are a lie (כָּזָ֪ב): to be laid in the balance, they are altogether lighter than vanity (מֵהֶ֥בֶל).	Men are nothing but a mere breath (heḇel, הבל); human beings are unreliable (kāzāḇ, כזב). When they are weighed in the scales, all of them together are lighter than air (heḇel, מהבל).	But the sons of men are vain (μάταιοι); false (ψευδεῖς) are the sons of men, to do wrong with balances; they together are from vanity (ματαιότητος).	But the sons of men are vain (μάταιοι); the sons of men are false (ψευδεῖς), so as to be deceitful in the balances; they are all alike [formed] out of vanity (ματαιότητος).

Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them. (Psalm 62:10 ESV)

Masoretic Text		Septuagint
Psalm 62:10 (Tanakh/KJV)	Psalm 62:10 (NET)	Psalm 61:11 (NETS)	Psalm 61:11 (English Elpenor)
Trust (תִּבְטְח֣וּ) not in oppression, and become not vain (תֶּ֫הְבָּ֥לוּ) in robbery: if riches increase, set not your heart upon them.	Do not trust (bāṭaḥ, תבטחו) in what you can gain by oppression. Do not put false confidence (hāḇal, תהבלו) in what you can gain by robbery. If wealth increases, do not become attached to it.	Put no hope (ἐλπίζετε) in wrong, and do not long (ἐπιποθεῖτε) for what is robbed; wealth, if it flows, do not add heart.	Trust (ἐλπίζετε) not in unrighteousness, and lust (ἐπιποθεῖτε) not after robberies: if wealth should flow in, set not your heart upon it.

Once God has spoken; twice have I heard this: that power belongs to God, (Psalm 62:11 ESV)

Masoretic Text		Septuagint
Psalm 62:11 (Tanakh/KJV)	Psalm 62:11 (NET)	Psalm 61:12, 13a (NETS)	Psalm 61:12 (English Elpenor)
God hath spoken once; twice have I heard this; that power (עֹ֜֗ז) belongeth unto God.	God has declared one principle; two principles I have heard: God is strong (ʿōz, עז),	Once God spoke; these two things I heard: (13a) that might (τὸ κράτος) is God’s,	God has spoken once, [and] I have heard these two things, that power (τὸ κράτος) is of God;

and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work. (Psalm 62:12 ESV)

Masoretic Text		Septuagint
Psalm 62:12 (Tanakh/KJV)	Psalm 62:12 (NET)	Psalm 61:13b (NETS)	Psalm 61:13 (English Elpenor)
Also unto thee, O Lord, belongeth mercy (חָ֑סֶד): for thou renderest (תְשַׁלֵּ֖ם) to every man according to his work [Table].	and you, O Lord, demonstrate loyal love (ḥeseḏ, חסד). For you repay (šālam, תשלם) men for what they do.	and to you, O Lord, belongs mercy (τὸ ἔλεος), because you will repay (ἀποδώσεις) to each according to his works [Table].	and mercy (τὸ ἔλεος) is thine, O Lord; for thou wilt recompense (ἀποδώσεις) every one according to his works.

Questions for Review and Discussion

What are the benefits and the liabilities of selecting texts for preaching that address personal or congregational concerns?

Preaching on passages that are of a particular meaning or interest to you is a great way to learn to expound texts. What excites or moves you is much more likely to elicit the passion from you that will enthuse and move others…

However, preachers who choose texts to address their personal concerns need to be cautioned in at least two ways. First, make sure you do not impose your concern on the text. Solid exposition should demonstrate that the passage really speaks to the issue you want to address and that your passion to address a particular subject has not abused the original author’s intent. Second, be aware that a ministry that too frequently addresses the preacher’s personal concerns can become too narrow in focus for the broader needs of a congregation. The pastor may end up riding hobby horses or unconsciously concentrating on personal struggles, thereby neglecting other important truths needed for a fully mature congregation.

Considerations for Selecting a Passage: Concerns p. 45

Congregational concerns should also influence what pastors choose to preach. Preachers will be regarded as out of touch or insensitive if they press forward with their sermon programs while ignoring a community’s employment dilemma, the death of a pillar in the church, a national tragedy, a local disaster, a building program, a young person’s decision to enter the mission field, moral issues that the young encounter, health concerns that the elderly face, or a host of similar matters of significance in the life of the church. The world should not set the agenda for our preaching, but ministry that ignores the world that a congregation confronts is a sanctimonious sham.

Considerations for Selecting a Passage: Concerns pp. 45, 46

A ministry can be as warped by lending too much of an ear to what people want to hear as it can by giving too much weight to what the preacher wants to preach (2 Tim 4:3).

For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions [Table], and will turn away from listening to the truth and wander off into myths. (2 Timothy 4:3, 4 ESV)

Considerations for Selecting a Passage: Concerns pp. 46, 47

Different church traditions have used various means to round out the emphasis of preaching in a local setting…Reformed churches and others from “free church” traditions have typically rejected lectionary usage for a variety of reasons: (1) the principle of sola Scriptura, which some take to include the idea that Scripture alone should dictate what is preached; (2) the practice of lectio continua as opposed to lectio selecta, that is, presenting lessons from text in consecutive sequence (e.g., preaching through a book in a series, also known as “consecutive preaching”)¹² instead of choosing diverse selections week to week, since this was felt to lead to inappropriate human emphases; (3) the tradition of holding no day above another in reaction to Roman Catholic holy day observances that were seen as integral to sacramentalism; and (4) the regard given to the autonomy of the local pulpit on the assumption that the Holy Spirit will grant a local preacher unction (i.e., spiritual power) and insight for the task at hand.

Considerations for Selecting a Passage: Concerns p. 47

The Holy Spirit. No catalyst for selecting a text is more important than sensitivity to the leading of God’s Spirit. Prayer with godly concern for the good of others and the glory of Christ should lead you through the choices you must make among the catalysts for selecting a sermon’s focus.²⁰ Preaching in the power of the Spirit is the culmination of a process that has been Spirit-led.

Catalysts: Contexts pp. 51, 52

What are benefits and cautions associated with preaching a series?

…significant benefits for a pastor preaching in sequence through a chapter or a book…

Matters in the text…address a greater number than…personal interest or experience.

Sensitive matters can be addressed without the appearance of pointing a finger…matters simply appear next in the text sequence…

Much mental energy [and time] can be saved…deciding what to preach…the next section of the text is the obvious choice.

Much research time can be saved…of the book’s or the passage’s author, background, context, and cause.

The congregation will learn to see the organizing themes and schemes of the Bible…

The congregation and the pastor can monitor the progress of both their journey through a book and their exposure to important biblical and doctrinal topics.

Considerations for Selecting a Passage: Catalysts: Series p. 47, 48

Series preaching shows its greatest liabilities when preachers fail to make adequate or appropriate progress…

Series also cause problems if a preacher makes each sermon dependent on previous messages…

Series greatly aid a pastor’s preparation and subject scope. Still, series generally work best when their duration is reasonable, their sermons are not too dependent on one another, and their subjects or approaches differ from those of recent series.

Considerations for Selecting a Passage: Catalysts: Series p. 48, 49

What cautions does a preacher need to observe when approaching spurious texts?

Do not use spurious texts. Concern for what a congregation needs to hear should never lead a pastor to proclaim as authoritative any words or texts that the Holy Spirit did not inspire. Scribal comments and errors that have mistakenly been included in some translations should not be presented as the Word of God.²¹ Where there is the rare question about whether a particular passage is spurious, it is wise to see if that same truth can be preached from a more certain passage or to provide the congregation with your reasons for using the text (since the marginal notes in the most trustworthy translations in the laps or smartphones of listeners will question the passage’s authenticity).

Cautions p. 53

While this sounds like wise advice for pastors it plays right into the hands of those who would remove passages from the Bible. Those passages deemed “spurious” are possibly, if not probably, soon to be removed, even from the Greek text of the New Testament. Who decided they were spurious? For what reasons?

A brief video online, “Was the Original Bible Corrupted and Restored? | The Critical Text of the New Testament Explained,” offers an interesting introduction to answering these questions. The first 30 seconds or so is designed to make anyone who would question the processes of modern Bible scholarship feel like a rabid conspiracy theorist. But this kind of rhetoric only alerts and heightens my awareness to become even more critical of those processes. The Cross Bible Timeline mentioned in the video may prove to be a useful resource.

Psalm 62:9 (ESV)	Psalm 61:10 (English Elpenor)
Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.	But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike [formed] out of vanity.

On the left is a translation from the Masoretic text, edited by those who rejected Jesus as Messiah “between the 7th and 10th centuries of the Common Era (CE).” On the right is a translation of the same verse from the Septuagint, “the earliest extant Greek translation of the Hebrew Bible from the original Hebrew…Biblical scholars agree that the first five books of the Hebrew Bible were translated from Biblical Hebrew into Koine Greek by Jews living in the Ptolemaic Kingdom, probably in the early or middle part of the third century BCE.^[8] The remaining books were presumably translated in the 2nd century BCE.”

Men edit and translate the Bible. I like to compare the Masoretic text to the Septuagint, and NA²⁷ and NA²⁸ to the Stephanus Textus Receptus and Byzantine Majority Text. There are other texts and translations available to consider if necessary.

Matthew 6:13 (NET) Table	Matthew 6:13 (NET Parallel Greek)	Matthew 6:13 (NA²⁸)
And do not lead us into temptation, but deliver us from the evil one.	καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ	καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ
Matthew 6:13 (KJV)	Matthew 6:13 (Stephanus Textus Receptus)	Matthew 6:13 (Byzantine Majority Text)
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην

Faith that the Holy Spirit knew what he was doing when he inspired the Word without the spurious texts will keep us confident of Scripture’s sufficiency. We can help the people to whom we preach remain confident of the Bible’s authority by reminding them how rare such questions are when they do arise in the ordinary course of preaching. Bible-believing scholars question the textual validity of less than one word in a thousand in our best translations.²² As a result, there is little question concerning what statements appeared in the original manuscripts. The evangelical debate with modern theologies rarely concentrates on what Scripture actually says, but rather on whether to believe and obey what it says. The Holy Spirit’s inspiration and providential preservation of Scripture are continuing miracles of God’s supernatural care for our souls.²³ A good study Bible prepared by scholars who accept the Bible’s full authority will give us ample warning of a questionable text and will grant us confidence that we are preaching in accord with the Spirit’s imprimatur.²⁴

Cautions pp. 53, 54

The note (20) from the NET on Matthew 6:13 follows:

Most mss (L W Δ Θ 0233 ƒ 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

In other words, “Trust us.” There is no mention of an extant manuscript with these missing words in the margin, just a lot of speculation. And I know the benefit of praying them daily. Keep a watchful eye on Bible editors. We live in the golden age of home Bible study online: “The Holy Spirit’s inspiration and providential preservation of Scripture are continuing miracles of God’s supernatural care for our souls.”

Why should a preacher be cautious about turning to a commentary as a first step in sermon preparation?

The expertise that commentaries bring to bear on a particular passage is at one moment their greatest benefit and their greatest danger. The mixed blessing is in the two types of pastors who will never make great preachers: the first will not listen to what others say; the other will say only what others say. A preacher who refuses to pay attention to what gifted scholars have discovered mistakes personal arrogance for erudition. God does not give all his insights to any one person. At the same time, a preacher who only repeats what commentators say is trying to preach by proxy.

You must think through what Scripture says in order to be able to share the significance of commentary information…

Commentaries are better used as a check than as a guide³²…

Let the Holy Spirit work in your heart and mind to develop a message a commentator would approve, not design. Concern for precision should not so overwhelm you as to deny you or your listeners the insights God will grant you in his Word.

Tools for Interpreting a Passage pp. 57, 58

How does an allegorical method of interpretation differ from an expository method?

Expository preaching solemnly binds a preacher to the task of representing the precise meaning of a text as intended by the original author or as illuminated by another inspired source within the Bible. As matter-of-fact as such a rubric may seem, homiletical history indicates how slippery such a standard is and how carefully it must be guarded.

Early church and medieval escapades into allegorical interpretations led ancient preachers to the conviction that the “literal interpretation” of a text was the least rewarding to preach.³⁵

Principles for Interpreting a Passage pp. 59

Then one⁵ of them, named⁶ Cleopas, answered him, “Are you the only visitor to⁷ Jerusalem who does not know the things that have happened there in these days?” And he said to them, “What things?” And they said⁸ to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this,⁹ it is now¹⁰ the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning,¹¹ and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself [Table]. (Luke 24:18-27 ESV)

This was as often as not an allegorical method of interpretation, for that is how we see Jesus in the Old Testament most of the time. But the reaction of those first exposed to this method of interpretation reinforces the author’s point (Luke 24:32 ESV):

They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” [Table]

I am hard-pressed to think of another verse in the Bible more frustrating than this one. I’ve yelled at them for this response: “Who cares how you felt?! Tell me what He said!” So my argument with the author here is mostly over the word “escapades” applied to the early church.

Up to this moment the Pharisees with their own grammatical-historical method had carefully exegeted the principles by which they hoped to keep the faithful in Israel from offending their God: “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”¹² That was expository preaching until Jesus came, saying: You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me [Table], yet you refuse to come to me that you may have¹³ life.¹⁴

I can be a little charitable if the early church found the Pharisees’ expository method to be more like the letter and Jesus’ more allegorical method to be more of the Spirit: For the letter kills, but the Spirit gives life.¹⁵

Modern resurrections of the allegorical method regularly occur when preachers assume that the Holy Spirit will enable them to discern in a text something more than was meant by the human author (or than the divine Author made evident within the canon of Scripture).³⁶ Preachers’ interpretations remain consistent with Scripture when they follow long-honored and proven interpretive procedures that expose the Bible’s original intent. That intent is not always limited to the human author’s knowledge of all that the Holy Spirit was revealing through his inspiration, but it is not broader than the Holy Spirit’s intention that is revealed within the patterns of Scripture as well as in the propositional statements of the human writers (cf. Matt. 2:15; 1 Pet. 1:10).³⁷

Principles for Interpreting a Passage pp. 59, 60

Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.”¹⁶ (Matthew 2:13-15 ESV)

Though you have not seen¹⁷ [Jesus], you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully [Table], inquiring¹⁸ what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look [Table]. (1 Peter 1:8-12 ESV)

But nothing other than what the patterns or propositions of Scripture make evident through the processes of logical discernment should be declared as God’s will for his people.

These interpretive principles require that preachers consider the context that frames the meaning of our expository unit. Context is part of the text, as it relates to our exposition. Context limits and imparts an author’s intended meaning. We cannot maintain the integrity of any biblical statement without considering its surroundings. The reason that “every heretic has his verse” is that he takes it out of context. Our first task as expositors is to use the best tools available to determine what a biblical author’s statements mean in their context.³⁸

Principles for Interpreting a Passage p. 60

In a recent sermon my Pastor (the facilitator of this course and a former student of the author) gave a vivid demonstration of the interplay between the allegorical and expository methods. His text was Genesis 12:1-3. As a climax to an otherwise expository sermon, he simply reread the text as God the Father speaking to God the Son: “Go from your country and your kindred and your father’s house to the land that I will show you [Table]. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing [Table]. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” [Table].

It was an allegorical reading of Genesis 12:1-3, and it was an electrically charged in the heavenlies moment, the spiritual equivalent of a dose of psychedelics. Who wouldn’t want more of that? Well, it is the spiritual equivalent of a dose of psychedelics.

The grounding of the expository method is absolutely essential to keep the consciousness-altering high of such an allegorical reading from spinning off into flights of fancy. It also helps to keep one’s hunger and thirst—to know…the only true God, and Jesus Christ whom [He has] sent¹⁹ through Bible study—a more balanced and healthy addiction than a junkie’s quest for ever higher highs. The expository method also provides a more solid foundation, like a launching pad for the allegorical method’s flight, as well as a navigational system guiding its trajectory. How sad it would have been if my Pastor’s allegorical reading had been a dud, a misfire, failed to lift-off and carry me aloft with it. And it’s not too hard to imagine that a steady diet of allegorical readings of the Old Testament, seeing Jesus, only Jesus, always Jesus all the time, apart from the grounding of solid exposition could have a dulling effect on the beauty and the wonder. It could become just so much “blah, blah, blah, blah, blah.”

In what ways can context (cultural, historical, literary, and redemptive) affect the interpretation of a text?

Our task as preachers is to discern what the original writers meant by analyzing the background and grammatical features of what they said. Using grammar and history to discern a text’s original meaning is called the “grammatical-historical” method.⁴⁰ This method allows Scripture to speak for itself instead of letting the interpreter’s context (or perspective) determine the meaning of a text. Sometimes the interpreter’s perspective does not seem like a problem if that person is committed to the historical truths of biblical faith. In such cases, we may hardly blink when told that the water from the rock Moses struck represents the water of baptism or that the worm at which Jonah railed is the sin that eats at a believer’s heart. Despite the absence of biblical evidence confirming these interpretations, they sound reasonable because they reflect biblical imagery and truths appearing elsewhere.

Use the Grammatical-Historical Method p. 61

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized (|ἐβαπτίσαντο|, a form of βαπτίζω) into Moses in the cloud and in the sea [Table], and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. (1 Corinthians 10:1-4 ESV)

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit [Table], in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ [Table], who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. (1 Peter 3:18-22 ESV)

However, if anything in Scripture can mean whatever our imaginations suggest rather than what Scripture affirms, then our opinions become as authoritative as the statements of God and we can make the Bible say anything we want…

Occasionally, there may be a thin line between “it means” and “it may mean,” but biblically bound preachers must recognize the difference…

Nothing but what Scripture itself attests should ground the instruction of our preaching. Expository preachers determine the biblical truths intended for the people addressed by a text and then identify similarities in our present conditions that require the application of the same truths. This means applications may vary, but interpretations of a text’s core principles should not.

The meaning of a text may be significant in many ways, but this does not deny that the writer was teaching a definite principle for our understanding and application.

Use the Grammatical-Historical Method p. 61, 62

Accurate interpretations require us not only to determine what particular words say but also to see how they function in their broader contexts. Scripture can be twisted to say almost anything if interpreters ignore contexts. Attention to historical and cultural contexts help to explain the “offense” of the cross (Gal. 5:11) and the reason healed lepers went to the temple before they went home (Luke 17:14).

But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense (σκάνδαλον) of the cross has been removed. I wish those who unsettle you would emasculate themselves! (Galatians 5:11, 12 ESV)

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified [Table]. (Galatians 2:15, 16 ESV)

When [Jesus] saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. (Luke 17:14 ESV)

And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses²⁰ commanded, for a proof to them.” (Luke 5:14 ESV)

We determine literary contexts both by analyzing the concepts that surround a biblical statement and by identifying the type of literature in which the statement occurs.

Preachers should examine what chapters and verses surrounding a passage say in order to determine what a biblical writer intended to communicate through particular words.

Observe the Historical, Cultural, and Literary Context p. 62

Study of a passage’s context also requires preachers to identify the genre, or type of literature, in which a biblical statement occurs. Many an error has been made by interpreting proverbs as promises, prophecy as history, parables as facts, and poetry as science.

For example, proverbs are truisms, statements so tending to be true that the wise take them to heart…statements tend to be true, but neither is always true. Proverbs are prescriptive, not predictive. God requires his people to heed his proverbs, not to interpret them as promises of what will always happen.

Observe the Historical, Cultural, and Literary Context pp. 62, 63

Preachers determine the meaning of a passage by seeing not only how words are used in the context of a book or its passages but also how the passage functions in the entire scope of Scripture. An accurate interpretation requires preachers to ask, How does this text help disclose the meaning or need of redemption? Failure to ask and to answer such questions leads to preaching that is highly moralistic or legalistic because it focuses on the behaviors or beliefs a particular passage teaches without disclosing how the biblical writer was relating them to God’s ongoing work of rescuing his people from their broken lives and world.⁴²

Determine the Redemptive Context p. 63

Regard for context requires preachers to consider a text in the light of its purpose in the redemptive message that unfolds throughout all of Scripture…

We want to make sure that focusing on the particulars of a specific text does not cause us to neglect the redemptive context of God’s entire Word.

Determine the Redemptive Context p. 64

Exercises

Use research tools to determine what Greek word John and James use for “believe” in John 3:16 and James 2:19. Indicate the various ways in which they use the word.

Although John and James both use the word believe, contexts indicate that they are communicating quite different concepts with that word (cf. John 3:16; James 2:19).

“For God so loved the world, that he gave his only Son, that whoever believes (πᾶς ὁ πιστεύων, a form of πιστεύω) in him (εἰς αὐτὸν) should not perish but have eternal life [Table]. (John 3:16 ESV)

You believe (πιστεύεις, another form of πιστεύω) that God is one; you do well. Even the demons believe (πιστεύουσιν, another form of πιστεύω)—and shudder! (James 2:19 ESV)

Observe the Historical, Cultural, and Literary Context p. 62

I can’t see these as “different concepts” of πιστεύω. James wrote about believing an Old Testament fact about God: Hear, O Israel: The LORD our God, the LORD is one.²¹ To believe in a fact cannot be expected to have the same impact as to believe “into” or “unto” the Person of the Savior God sent. Granted, someone might think that other things James wrote could shade his use of πιστεύω. My own current belief is that he simply qualified the nature of πιστεύω into Jesus Christ. Believing in the fact of Jesus Christ may not have the same impact as believing into Him, except (John 1:12, 13 ESV):

But to all who did receive him, who believed in his name, he gave the right (αὐτοῖς ἐξουσίαν, a form of ἐξουσία) to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

The phrase τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, who believed in his name (ESV), could be giving the Lord the widest possible latitude and discretion, even as it excludes James or me from judging his mercy or his grace.

Use your understanding of a proverb to explain Proverbs 15:1 and Proverbs 26:4-5.

Though the Bible says that a gentle word turns away wrath (Prov. 15:1), God does not promise that people will never get angry at us if we always speak softly. He indicates that it is usually not wise for peacefully inclined people to answer fire with fire, but he does not promise that soft answers are guaranteed to extinguish the rage of others (see Matt. 26:62-68). Great damage is done to the intent of Scripture as well as to the consciences of Christians when preachers confuse these distinctions between promises and proverbs.

Observe the Historical, Cultural, and Literary Context pp. 63

A soft answer turns away wrath, but a harsh word stirs up anger. (Proverbs 15:1 ESV)

Masoretic Text		Septuagint
Proverbs 15:1 (Tanakh/KJV)	Proverbs 15:1 (NET)	Proverbs 15:1 (NETS)	Proverbs 15:1 (English Elpenor)
A soft (רַ֖ךְ) answer turneth away wrath: but grievous words stir up anger.	A gentle (raḵ, רך) response turns away anger, but a harsh word stirs up wrath.	Anger destroys even the prudent; yet a submissive (ὑποπίπτουσα) answer turns away wrath, but a harsh word stirs up anger.	Anger slays even wise men; yet a submissive (ὑποπίπτουσα) answer turns away wrath: but a grievous word stirs up anger.

The Septuagint adds some context to this proverb: Anger slays even wise men.²² It reminds me of David and Abigail. Perhaps, more to the point, one might consider it when facing the anger of God. The Hebrew word in the Masoretic text translated soft (Tanakh, KJV) and gentle (NET) was רַ֖ךְ (raḵ). The rabbis who translated the Septuagint understood it as ὑποπίπτουσα, a participle of ὑποπίπτω: “to fall; to occur, materialize, arise; to fall defeated; to fall under (a category); to fall within (a classification); to belong to; to cringe; to happen to, befall; to come to the notice of.” Abigail seems to have done all of this in her response to David’s threat (1 Samuel 25:14-38).

Masoretic Text		Septuagint
Proverbs 26:4, 5 (Tanakh/KJV)	Proverbs 26:4, 5 (NET)	Proverbs 26:4, 5 (NETS)	Proverbs 26:4, 5 (English Elpenor)
Answer not a fool (כְּ֖סִיל) according to his folly (כְּאִוַּלְתּ֑וֹ), lest thou also be like unto him.	Do not answer a fool (kᵊsîl, כסיל) according to his folly (‘iûeleṯ, כאולתו), lest you yourself also be like him.	Do not answer a fool (ἄφρονι) in accordance with (πρὸς) his folly (ἀφροσύνην), lest you become like him.	Answer not a fool (ἄφρονι) according to (πρὸς) his folly (ἀφροσύνην), lest thou become like him.
Answer a fool (כְ֖סִיל) according to his folly, lest he be wise in his own conceit.	Answer a fool (kᵊsîl, כסיל) according to his folly, lest he be wise in his own opinion.	But answer a fool (ἄφρονι) according to (κατὰ) his folly, lest he appear to be wise to himself.	Yet answer a fool (ἄφρονι) according to (κατὰ) his folly, lest he seem wise in his own conceit.

The rabbis who translated the Septuagint used a different preposition in each verse: πρὸς, in accordance with (NETS), according to (English Elpenor); κατὰ, according to (NETS, English Elpenor). It was a subtilty all but lost in English translation. Still, the second clause can give us understanding: lest thou also be like unto him (Tanakh, KJV), lest you yourself also be like him (NET), lest you become like him (NETS, English Elpenor).

The words translated folly were כְּאִוַּלְתּ֑וֹ (‘iûeleṯ) in the Masoretic text and ἀφροσύνην (a form of ἀφροσύνη) in the Septuagint. Jesus listed ἀφροσύνη as one of the things that defile a person (Mark 7:20-23 ESV):

And [Jesus] said, “What comes out of a person is what defiles him. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness (ἀφροσύνη) [Table]. All these evil things come from within, and they defile a person.”

In other words, if I answer a fool according to his folly simply to defend myself from his foolish accusations, I’m likely to become like him, defiling myself verbalizing my own foolishness. Here is another proverb about a fool and his foolishness.

Masoretic Text		Septuagint
Proverbs 26:11 (Tanakh/KJV)	Proverbs 26:11 (NET)	Proverbs 26:11 (NETS)	Proverbs 26:11 (English Elpenor)
As a dog returneth to his vomit, so a fool (כְּ֜סִ֗יל) returneth to his folly (בְאִוַּלְתּֽוֹ).	Like a dog that returns to its vomit, so a fool (kᵊsîl, כסיל) repeats his folly (‘iûeleṯ, באולתו).	Like a dog, when he returns to his vomit, also becomes the more hated, so is a fool (ἄφρων), when by his own wickedness, he returns to his own sin (ἁμαρτίαν).	As when a dog goes to his own vomit, and becomes abominable, so is fool (ἄφρων) who returns in his wickedness to his own sin (ἁμαρτίαν).

If my intent were to show compassion to a fool trapped in his folly, his own sin, then I would answer him, but how?

Masoretic Text		Septuagint
Proverbs 26:3 (Tanakh/KJV)	Proverbs 26:3 (NET)	Proverbs 26:3 (NETS)	Proverbs 26:3 (English Elpenor)
A whip for the horse, a bridle for the ass, and a rod (וְ֜שֵׁ֗בֶט) for the fool’s (כְּסִילִֽים) back.	A whip for the horse and a bridle for the donkey, and a rod (šēḇeṭ, ושבט) for the backs of fools (kᵊsîl, כסילים)!	Like a whip for a horse and a goad for a donkey, so is the rod (ῥάβδος) for a lawless (παρανόμῳ) nation (ἔθνει).	As a whip for a horse, and a goad for an ass, so [is] a rod (ῥάβδος) for a simple (παρανόμῳ) nation (ἔθνει).

I was shocked the first time I heard Paul distinguish between a rod and love: What do you wish? Shall I come to you with a rod (ράβδῳ, a form of ῥάβδος), or with love (ἐν ἀγάπῃ) in a spirit of gentleness?²³ But Peter wrote about a different way to answer fools: For this is the will of God, that by doing good you should put to silence the ignorance of foolish (ἀφρόνων, another form of ἄφρων) people.²⁴

Whether beaten with a rod or silenced by followers of Jesus doing good, the Elpenor version of the Septuagint held out some hope for the foolish.

Proverbs 26:11a (Septuagint Elpenor)	Proverbs 26:11a (NETS)	Proverbs 26:11a (English Elpenor)
ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν, καί ἐστιν αἰσχύνη δόξα καὶ χάρις	There is a sense of shame that leads to sin, and there is a sense of shame that is glory and grace.	There is a shame that brings sin: and there is a shame [that is] glory and grace.

These words are absent from the Masoretic text and the BLB Septuagint.

Use context to determine who the “weak” are in Romans 15.

Without reading Romans 14 for its conceptual context, you are likely to determine that those called “weak” in Romans 15 are precisely the opposite of what Paul intended.

Observe the Historical, Cultural, and Literary Context p. 62

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and²⁵ let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand [Table]. (Romans 14:1-4 ESV)

Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself,²⁶ but it is unclean for anyone who thinks it unclean. For²⁷ if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. So do not let what you regard as good be spoken of as evil. For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus²⁸ serves Christ is acceptable to God and approved by men. So then let us pursue what makes for peace and for mutual upbuilding.

Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. It is good not to eat meat or drink wine or do anything that causes your brother to stumble.²⁹ The faith that you have, keep between yourself³⁰ and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. (Romans 14:13-23 ESV)

Tables comparing Psalm 62:1; 62:2; Exodus 17:5; 17:6; Psalm 62:3; 62:4; 62:5; 62:6; 62:7; 62:8; 62:9; 62:10; 62:11; Proverbs 15:1; 26:4; 26:5; 26:11 and 26:3 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 62:1 (61:2); 62:2 (61:3); Exodus 17:5; 17:6; Psalm 62:3 (61:4); 62:4 (61:5); 62:5 (61:6); 62:6 (61:7); 62:7 (61:8); 62:8 (61:9); 62:9 (61:10); 62:10 (61:11); 62:11 (61:12); Proverbs 15:1; 26:4; 26:5; 26:11 and 26:3 in the Septuagint (BLB and Elpenor), and tables comparing Luke 24:18, 19; 24:21, 22; 1 Peter 1:8; 1:11; Romans 14:3; 14:14, 15; 14:18 and 14:21, 22 in the KJV and NET follow.

Psalm 62:1 (Tanakh)	Psalm 62:1 (KJV)	Psalm 62:1 (NET)
Truly my soul waiteth upon God: from him cometh my salvation.	Truly my soul waiteth upon God: from him cometh my salvation.	For God alone I patiently wait; he is the one who delivers me.

Psalm 62:1 (Septuagint BLB)	Psalm 61:2 (Septuagint Elpenor)
οὐχὶ τῷ θεῷ ὑποταγήσεται ἡ ψυχή μου παρ᾽ αὐτοῦ γὰρ τὸ σωτήριόν μου	ΟΥΧΙ τῷ Θεῷ ὑποταγήσεται ἡ ψυχή μου; παρ᾿ αὐτῷ γὰρ τὸ σωτήριόν μου
Psalm 61:2 (NETS)	Psalm 61:2 (English Elpenor)
Shall not my soul be subject to God? For from him is my deliverance.	Shall not my soul be subjected to God? for of him is my salvation.

Psalm 62:2 (Tanakh)	Psalm 62:2 (KJV)	Psalm 62:2 (NET)
He only is my rock and my salvation; he is my defence; I shall not be greatly moved.	He only is my rock and my salvation; he is my defence; I shall not be greatly moved.	He alone is my protector and deliverer. He is my refuge; I will not be upended.

Psalm 62:2 (Septuagint BLB)	Psalm 61:3 (Septuagint Elpenor)
καὶ γὰρ αὐτὸς θεός μου καὶ σωτήρ μου ἀντιλήμπτωρ μου οὐ μὴ σαλευθῶ ἐπὶ πλεῖον	καὶ γὰρ αὐτὸς Θεός μου καὶ σωτήρ μου, καὶ ἀντιλήπτωρ μου, οὐ μὴ σαλευθῶ ἐπὶ πλεῖον
Psalm 61:3 (NETS)	Psalm 61:3 (English Elpenor)
Indeed, he is my God and my Savior, my supporter; I shall be shaken no more.	For he is my God, and my saviour; my helper, I shall not be moved very much.

Exodus 17:5 (Tanakh)	Exodus 17:5 (KJV)	Exodus 17:5 (NET)
And HaShem said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.	And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.	The Lord said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.

Exodus 17:5 (Septuagint BLB)	Exodus 17:5 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν προπορεύου τοῦ λαοῦ τούτου λαβὲ δὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμόν λαβὲ ἐν τῇ χειρί σου καὶ πορεύσῃ	καὶ εἶπε Κύριος πρὸς Μωυσῆν· προπορεύου τοῦ λαοῦ τούτου, λαβὲ δὲ σεαυτῷ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ· καὶ τὴν ράβδον, ἐν ᾗ ἐπάταξας τὸν ποταμόν, λαβὲ ἐν τῇ χειρί σου καὶ πορεύσῃ
Exodus 17:5 (NETS)	Exodus 17:5 (English Elpenor)
And the Lord said to Moyses, “Go on ahead of this people, but take with you some of the elders of the people and the rod with which you struck the river take in your hand, and go.	And the Lord said to Moses, Go before this people, and take to thyself of the elders of the people; and the rod with which thou smotest the river, take in thine hand, and thou shalt go.

Exodus 17:6 (Tanakh)	Exodus 17:6 (KJV)	Exodus 17:6 (NET)
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.	Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.	I will be standing before you there on the rock (τῆς πέτρας) in Horeb, and you will strike the rock, and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel.

Exodus 17:6 (Septuagint BLB)	Exodus 17:6 (Septuagint Elpenor)
ὅδε ἐγὼ ἕστηκα πρὸ τοῦ σὲ ἐκεῖ ἐπὶ τῆς πέτρας ἐν Χωρηβ καὶ πατάξεις τὴν πέτραν καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ καὶ πίεται ὁ λαός μου ἐποίησεν δὲ Μωυσῆς οὕτως ἐναντίον τῶν υἱῶν Ισραηλ	ὅδε ἐγὼ ἕστηκα ἐκεῖ πρὸ τοῦ σε ἐπὶ τῆς πέτρας ἐν Χωρήβ· καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ, καὶ πίεται ὁ λαός. ἐποίησε δὲ Μωυσῆς οὕτως ἐναντίον τῶν υἱῶν ᾿Ισραήλ
Exodus 17:6 (NETS)	Exodus 17:6 (English Elpenor)
I here have taken my stand, before you came, on the rock at Choreb. And you shall strike the rock, and water will come out of it, and the people will drink.” And Moyses did so before the sons of Israel.	Behold, I stand there before thou [come], on the rock in Choreb, and thou shalt smite the rock, and water shall come out from it, and the people shall drink. And Moses did so before the sons of Israel.

Psalm 62:3 (Tanakh)	Psalm 62:3 (KJV)	Psalm 62:3 (NET)
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.	How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.	How long will you threaten a man like me? All of you are murderers, as dangerous as a leaning wall or an unstable fence.

Psalm 62:3 (Septuagint BLB)	Psalm 61:4 (Septuagint Elpenor)
ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον φονεύετε πάντες ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ	ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; φονεύετε πάντες ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ
Psalm 61:4 (NETS)	Psalm 61:4 (English Elpenor)
How long do you assail against a person? You commit murder, all of you, as by means of a wall that leans and a fence that slants.	How long will ye assault a man? ye are all slaughtering as with a bowed wall and a broken hedge.

Psalm 62:4 (Tanakh)	Psalm 62:4 (KJV)	Psalm 62:4 (NET)
They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.	They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.	They spend all their time planning how to bring their victim down. They love to use deceit; they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)

Psalm 62:4 (Septuagint BLB)	Psalm 61:5 (Septuagint Elpenor)
πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι ἔδραμον ἐν ψεύδει τῷ στόματι αὐτῶν εὐλογοῦσαν καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο διάψαλμα	πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι, ἔδραμον ἐν δίψει, τῷ στόματι αὐτῶν εὐλόγουν καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο. (διάψαλμα).
Psalm 61:5 (NETS)	Psalm 61:5 (English Elpenor)
But they planned to impugn my honor. They ran with a lie; with their mouth they would bless and curse with their heart. Interlude on strings	They only took counsel to set at nought mine honour: I ran in thirst: with their mouth they blessed, but with their heart they cursed. Pause.

Psalm 62:5 (Tanakh)	Psalm 62:5 (KJV)	Psalm 62:5 (NET)
My soul, wait thou only upon God; for my expectation is from him.	My soul, wait thou only upon God; for my expectation is from him.	Patiently wait for God alone, my soul! For he is the one who gives me hope.

Psalm 62:5 (Septuagint BLB)	Psalm 61:6 (Septuagint Elpenor)
πλὴν τῷ θεῷ ὑποτάγηθι ἡ ψυχή μου ὅτι παρ᾽ αὐτοῦ ἡ ὑπομονή μου	πλὴν τῷ Θεῷ ὑποτάγηθι, ἡ ψυχή μου, ὅτι παρ᾿ αὐτῷ ἡ ὑπομονή μου
Psalm 61:6 (NETS)	Psalm 61:6 (English Elpenor)
But to God be subject, O my soul, because from him is my endurance.	Nevertheless do thou, my soul, be subjected to God; for of him [is] my patient hope.

Psalm 62:6 (Tanakh)	Psalm 62:6 (KJV)	Psalm 62:6 (NET)
He only is my rock and my salvation: he is my defence; I shall not be moved.	He only is my rock and my salvation: he is my defence; I shall not be moved.	He alone is my protector and deliverer. He is my refuge; I will not be shaken.

Psalm 62:6 (Septuagint BLB)	Psalm 61:7 (Septuagint Elpenor)
ὅτι αὐτὸς θεός μου καὶ σωτήρ μου ἀντιλήμπτωρ μου οὐ μὴ μεταναστεύσω	ὅτι αὐτὸς Θεός μου καὶ σωτήρ μου, ἀντιλήπτωρ μου, οὐ μὴ μεταναστεύσω
Psalm 61:7 (NETS)	Psalm 61:7 (English Elpenor)
Because he is my God and my Savior, my supporter, I shall never be a fugitive.	For he [is] my God and my Saviour; my helper, I shall not be moved.

Psalm 62:7 (Tanakh)	Psalm 62:7 (KJV)	Psalm 62:7 (NET)
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.	In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.	God delivers me and exalts me; God is my strong protector and my shelter.

Psalm 62:7 (Septuagint BLB)	Psalm 61:8 (Septuagint Elpenor)
ἐπὶ τῷ θεῷ τὸ σωτήριόν μου καὶ ἡ δόξα μου ὁ θεὸς τῆς βοηθείας μου καὶ ἡ ἐλπίς μου ἐπὶ τῷ θεῷ	ἐπὶ τῷ Θεῷ τὸ σωτήριόν μου καὶ ἡ δόξα μου· ὁ Θεὸς τῆς βοηθείας μου, καὶ ἡ ἐλπίς μου ἐπὶ τῷ Θεῷ
Psalm 61:8 (NETS)	Psalm 61:8 (English Elpenor)
With God is my deliverance and my glory; O God of my help—and my hope is with God.	In God [is] my salvation and my glory: [he is] the God of my help, and my hope is in God.

Psalm 62:8 (Tanakh)	Psalm 62:8 (KJV)	Psalm 62:8 (NET)
Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.	Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.	Trust in him at all times, you people! Pour out your hearts before him. God is our shelter. (Selah)

Psalm 62:8 (Septuagint BLB)	Psalm 61:9 (Septuagint Elpenor)
ἐλπίσατε ἐπ᾽ αὐτόν πᾶσα συναγωγὴ λαοῦ ἐκχέετε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν ὁ θεὸς βοηθὸς ἡμῶν διάψαλμα	ἐλπίσατε ἐπ᾿ αὐτὸν πᾶσα συναγωγὴ λαοῦ· ἐκχέετε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν, ὅτι ὁ Θεὸς βοηθὸς ἡμῶν (διάψαλμα)
Psalm 61:9 (NETS)	Psalm 61:9 (English Elpenor)
Hope in him, all you congregation of people; pour out your hearts before him; God is our helper. Interlude on Strings	Hope in him, all ye congregation of the people; pour out your hearts before him, for God is our helper. Pause.

Psalm 62:9 (Tanakh)	Psalm 62:9 (KJV)	Psalm 62:9 (NET)
Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.	Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.	Men are nothing but a mere breath; human beings are unreliable. When they are weighed in the scales, all of them together are lighter than air.

Psalm 62:9 (Septuagint BLB)	Psalm 61:10 (Septuagint Elpenor)
πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό	πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων, ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό
Psalm 61:10 (NETS)	Psalm 61:10 (English Elpenor)
But the sons of men are vain; false are the sons of men, to do wrong with balances; they together are from vanity.	But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike [formed] out of vanity.

Psalm 62:10 (Tanakh)	Psalm 62:10 (KJV)	Psalm 62:10 (NET)
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.	Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.	Do not trust in what you can gain by oppression. Do not put false confidence in what you can gain by robbery. If wealth increases, do not become attached to it.

Psalm 62:10 (Septuagint BLB)	Psalm 61:11 (Septuagint Elpenor)
μὴ ἐλπίζετε ἐπὶ ἀδικίαν καὶ ἐπὶ ἅρπαγμα μὴ ἐπιποθεῖτε πλοῦτος ἐὰν ῥέῃ μὴ προστίθεσθε καρδίαν	μὴ ἐλπίζετε ἐπ᾿ ἀδικίαν καὶ ἐπὶ ἁρπάγματα μὴ ἐπιποθεῖτε· πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν
Psalm 61:11 (NETS)	Psalm 61:11 (English Elpenor)
Put no hope in wrong, and do not long for what is robbed; wealth, if it flows, do not add heart.	Trust not in unrighteousness, and lust not after robberies: if wealth should flow in, set not your heart upon it.

Psalm 62:11 (Tanakh)	Psalm 62:11 (KJV)	Psalm 62:11 (NET)
God hath spoken once; twice have I heard this; that power belongeth unto God.	God hath spoken once; twice have I heard this; that power belongeth unto God.	God has declared one principle; two principles I have heard: God is strong,

Psalm 62:11, 12a (Septuagint BLB)	Psalm 61:12 (Septuagint Elpenor)
ἅπαξ ἐλάλησεν ὁ θεός δύο ταῦτα ἤκουσα (12) ὅτι τὸ κράτος τοῦ θεοῦ	ἅπαξ ἐλάλησεν ὁ Θεός, δύο ταῦτα ἤκουσα, ὅτι τὸ κράτος τοῦ Θεοῦ,
Psalm 61:12, 13a (NETS)	Psalm 61:12 (English Elpenor)
Once God spoke; these two things I heard: (13) that might is God’s,	God has spoken once, [and] I have heard these two things, that power is of God;

Proverbs 15:1 (Tanakh)	Proverbs 15:1 (KJV)	Proverbs 15:1 (NET)
A soft answer turneth away wrath: but grievous words stir up anger.	A soft answer turneth away wrath: but grievous words stir up anger.	A gentle response turns away anger, but a harsh word stirs up wrath.

Proverbs 15:1 (Septuagint BLB)	Proverbs 15:1 (Septuagint Elpenor)
ὀργὴ ἀπόλλυσιν καὶ φρονίμους ἀπόκρισις δὲ ὑποπίπτουσα ἀποστρέφει θυμόν λόγος δὲ λυπηρὸς ἐγείρει ὀργάς	ΟΡΓΗ ἀπόλλυσι καὶ φρονίμους, ἀπόκρισις δὲ ὑποπίπτουσα ἀποστρέφει θυμόν, λόγος δὲ λυπηρὸς ἐγείρει ὀργάς
Proverbs 15:1 (NETS)	Proverbs 15:1 (English Elpenor)
Anger destroys even the prudent; yet a submissive answer turns away wrath, but a harsh word stirs up anger.	Anger slays even wise men; yet a submissive answer turns away wrath: but a grievous word stirs up anger.

Proverbs 26:4 (Tanakh)	Proverbs 26:4 (KJV)	Proverbs 26:4 (NET)
Answer not a fool according to his folly, lest thou also be like unto him.	Answer not a fool according to his folly, lest thou also be like unto him.	Do not answer a fool according to his folly, lest you yourself also be like him.

Proverbs 26:4 (Septuagint BLB)	Proverbs 26:4 (Septuagint Elpenor)
μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην ἵνα μὴ ὅμοιος γένῃ αὐτῷ	μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην, ἵνα μὴ ὅμοιος γένῃ αὐτῷ
Proverbs 26:4 (NETS)	Proverbs 26:4 (English Elpenor)
Do not answer a fool in accordance with his folly, lest you become like him.	Answer not a fool according to his folly, lest thou become like him.

Proverbs 26:5 (Tanakh)	Proverbs 26:5 (KJV)	Proverbs 26:5 (NET)
Answer a fool according to his folly, lest he be wise in his own conceit.	Answer a fool according to his folly, lest he be wise in his own conceit.	Answer a fool according to his folly, lest he be wise in his own opinion.

Proverbs 26:5 (Septuagint BLB)	Proverbs 26:5 (Septuagint Elpenor)
ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ ἵνα μὴ φαίνηται σοφὸς παρ᾽ ἑαυτῷ	ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ, ἵνα μὴ φαίνηται σοφός παρ᾿ ἑαυτῷ
Proverbs 26:5 (NETS)	Proverbs 26:5 (English Elpenor)
But answer a fool according to his folly, lest he appear to be wise to himself.	Yet answer a fool according to his folly, lest he seem wise in his own conceit.

Proverbs 26:11 (Tanakh)	Proverbs 26:11 (KJV)	Proverbs 26:11 (NET)
As a dog returneth to his vomit, so a fool returneth to his folly.	As a dog returneth to his vomit, so a fool returneth to his folly.	Like a dog that returns to its vomit, so a fool repeats his folly.

Proverbs 26:11 (Septuagint BLB)	Proverbs 26:11 (Septuagint Elpenor)
ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον καὶ μισητὸς γένηται οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν	ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον καὶ μισητὸς γένηται, οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν
Proverbs 26:11 (NETS)	Proverbs 26:11 (English Elpenor)
Like a dog, when he returns to his vomit, also becomes the more hated, so is a fool, when by his own wickedness, he returns to his own sin.	As when a dog goes to his own vomit, and becomes abominable, so is fool who returns in his wickedness to his own sin.

Proverbs 26:3 (Tanakh)	Proverbs 26:3 (KJV)	Proverbs 26:3 (NET)
A whip for the horse, a bridle for the ass, and a rod for the fool’s back.	A whip for the horse, a bridle for the ass, and a rod for the fool’s back.	A whip for the horse and a bridle for the donkey, and a rod for the backs of fools!

Proverbs 26:3 (Septuagint BLB)	Proverbs 26:3 (Septuagint Elpenor)
ὥσπερ μάστιξ ἵππῳ καὶ κέντρον ὄνῳ οὕτως ῥάβδος ἔθνει παρανόμῳ	ὥσπερ μάστιξ ἵππῳ καὶ κέντρον ὄνῳ, οὕτως ῥάβδος ἔθνει παρανόμῳ
Proverbs 26:3 (NETS)	Proverbs 26:3 (English Elpenor)
Like a whip for a horse and a goad for a donkey, so is the rod for a lawless nation.	As a whip for a horse, and a goad for an ass, so [is] a rod for a simple nation.

Luke 24:18, 19 (NET)	Luke 24:18, 19 (KJV)
Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?”	And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

Luke 24:18 (NET Parallel Greek)	Luke 24:18 (Stephanus Textus Receptus)	Luke 24:18 (Byzantine Majority Text)
ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεοπᾶς εἶπεν πρὸς αὐτόν· σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις	αποκριθεις δε ο εις ω ονομα κλεοπας ειπεν προς αυτον συ μονος παροικεις εν ιερουσαλημ και ουκ εγνως τα γενομενα εν αυτη εν ταις ημεραις ταυταις	αποκριθεις δε ο εις ω ονομα κλεοπας ειπεν προς αυτον συ μονος παροικεις ιερουσαλημ και ουκ εγνως τα γενομενα εν αυτη εν ταις ημεραις ταυταις

He said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man who, with his powerful deeds and words, proved to be a prophet before God and all the people;

And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

Luke 24:19 (NET Parallel Greek)	Luke 24:19 (Stephanus Textus Receptus)	Luke 24:19 (Byzantine Majority Text)
καὶ εἶπεν αὐτοῖς· ποῖα; οἱ δὲ εἶπαν αὐτῷ· τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ	και ειπεν αυτοις ποια οι δε ειπον αυτω τα περι ιησου του ναζωραιου ος εγενετο ανηρ προφητης δυνατος εν εργω και λογω εναντιον του θεου και παντος του λαου	και ειπεν αυτοις ποια οι δε ειπον αυτω τα περι ιησου του ναζωραιου ος εγενετο ανηρ προφητης δυνατος εν εργω και λογω εναντιον του θεου και παντος του λαου

Luke 24:21, 22 (NET)	Luke 24:21, 22 (KJV)
But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened.	But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

Luke 24:21 (NET Parallel Greek)	Luke 24:21 (Stephanus Textus Receptus)	Luke 24:21 (Byzantine Majority Text)
ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφ᾿ οὗ ταῦτα ἐγένετο	ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε συν πασιν τουτοις τριτην ταυτην ημεραν αγει σημερον αφ ου ταυτα εγενετο	ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε συν πασιν τουτοις τριτην ταυτην ημεραν αγει σημερον αφ ου ταυτα εγενετο

Furthermore, some women of our group amazed us. They were at the tomb early this morning,

Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

Luke 24:22 (NET Parallel Greek)	Luke 24:22 (Stephanus Textus Receptus)	Luke 24:22 (Byzantine Majority Text)
ἀλλὰ καὶ γυναῖκες τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον	αλλα και γυναικες τινες εξ ημων εξεστησαν ημας γενομεναι ορθριαι επι το μνημειον	αλλα και γυναικες τινες εξ ημων εξεστησαν ημας γενομεναι ορθριαι επι το μνημειον

1 Peter 1:8 (NET)	1 Peter 1:8 (KJV)
You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy,	Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

1 Peter 1:8 (NET Parallel Greek)	1 Peter 1:8 (Stephanus Textus Receptus)	1 Peter 1:8 (Byzantine Majority Text)
ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ \|ἀγαλλιᾶσθε\| χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ	ον ουκ ειδοτες αγαπατε εις ον αρτι μη ορωντες πιστευοντες δε αγαλλιασθε χαρα ανεκλαλητω και δεδοξασμενη	ον ουκ ειδοτες αγαπατε εις ον αρτι μη ορωντες πιστευοντες δε αγαλλιασθε χαρα ανεκλαλητω και δεδοξασμενη

1 Peter 1:11 (NET)	1 Peter 1:11 (KJV)
They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ and his subsequent glory.	Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

1 Peter 1:11 (NET Parallel Greek)	1 Peter 1:11 (Stephanus Textus Receptus)	1 Peter 1:11 (Byzantine Majority Text)
ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας	ερευνωντες εις τινα η ποιον καιρον εδηλου το εν αυτοις πνευμα χριστου προμαρτυρομενον τα εις χριστον παθηματα και τας μετα ταυτα δοξας	ερευνωντες εις τινα η ποιον καιρον εδηλου το εν αυτοις πνευμα χριστου προμαρτυρομενον τα εις χριστον παθηματα και τας μετα ταυτα δοξας

Romans 14:3 (NET)	Romans 14:3 (KJV)
The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.	Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

Romans 14:3 (NET Parallel Greek)	Romans 14:3 (Stephanus Textus Receptus)	Romans 14:3 (Byzantine Majority Text)
ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο	ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο	ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο

Romans 14:14, 15 (NET)	Romans 14:14, 15 (KJV)
I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.	I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

Romans 14:14 (NET Parallel Greek)	Romans 14:14 (Stephanus Textus Receptus)	Romans 14:14 (Byzantine Majority Text)
οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι᾿ ἑαυτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν	οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι εαυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον	οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι αυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον

For if your brother or sister is distressed because of what you eat, you are no longer walking in love. Do not destroy by your food someone for whom Christ died.

But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

Romans 14:15 (NET Parallel Greek)	Romans 14:15 (Stephanus Textus Receptus)	Romans 14:15 (Byzantine Majority Text)
εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς· μὴ τῷ βρώματι σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν	ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν	ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν

Romans 14:18 (NET)	Romans 14:18 (KJV)
For the one who serves Christ in this way is pleasing to God and approved by people.	For he that in these things serveth Christ is acceptable to God, and approved of men.

Romans 14:18 (NET Parallel Greek)	Romans 14:18 (Stephanus Textus Receptus)	Romans 14:18 (Byzantine Majority Text)
ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ θεῷ καὶ δόκιμος τοῖς ἀνθρώποις	ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις	ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις

Romans 14:21, 22 (NET)	Romans 14:21, 22 (KJV)
It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.	It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

Romans 14:21 (NET Parallel Greek)	Romans 14:21 (Stephanus Textus Receptus)	Romans 14:21 (Byzantine Majority Text)
καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει	καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει	καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει

The faith you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

Romans 14:22 (NET Parallel Greek)	Romans 14:22 (Stephanus Textus Receptus)	Romans 14:22 (Byzantine Majority Text)
σὺ πίστιν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει	συ πιστιν εχεις κατα σαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει	συ πιστιν εχεις κατα σεαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει

Christ-Centered Preaching, Chapter 4, Part 1

Back to Exploration, Part 3

¹ The Greek word translated you may have was ἔχητε, an active form of ἔχω in the present tense and subjunctive mood. The Greek word translated that was the conjunction ἵνα. In other words, ἔχητε is a subjunctive verb in a purpose or result clause here and means: “in me you have peace because of these things I have said to you.”

² John 16:33 (ESV)

³ 1 Corinthians 10:4b (ESV)

⁴ 1 Peter 1:13 (ESV)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο (KJV: the) preceding one here. The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had ὀνόματι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω ονομα (KJV: whose name).

⁷ The Stephanus Textus Receptus had εν (KJV: in) preceding Jerusalem. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

⁹ The NET parallel Greek text and NA²⁸ had ἀλλά γε καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αλλα γε (KJV: and beside).

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had σημερον (KJV: to day) here. The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had ὀρθριναὶ, a form of ὀρθρινός here, where the Stephanus Textus Receptus and Byzantine Majority Text had ορθριαι (KJV: early), a form of ὄρθριος.

¹² Luke 13:14b (ESV) Table

¹³ The Greek word translated you may have was ἔχητε, a form of ἔχω in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.” The whole clause is ἵνα ζωὴν ἔχητε (ESV: that you may have life). The conjunction ἵνα designates this as a purpose or result clause. The subjunctive mood “is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses.” In other words, the “objective factors or circumstances” that make the action of the verb ἔχητε “happen” are explicitly stated: ἐλθεῖν πρός με (ESV: to come to me). “[I]f 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.” In other words, “If you come to me, then you will have life” is implicit in this statement.