Romans, Part 33

Posted on December 7, 2012 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He is worthy of our trust.

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

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

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

Romans, Part 34

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 40

Back to Antichrist, Part 5

¹ Romans 8:26 (NET) Table

² Romans 8:22 (NET)

³ Romans 8:23 (NET)

⁴ 1 Corinthians 12:27, 28 (NET)

⁵ Ephesians 4:11-13 (NET)

⁶ Matthew 16:5-12 (NET)

⁷ John 6:35, 48 (NET) ὁ ἄρτος τῆς ζωῆς

⁸ Galatians 5:22, 23 (NET)

⁹ James 1:2, 12 (NET)

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

¹¹ Romans 8:27-30 (NET)

Fear – Genesis, Part 1

Posted on December 6, 2012 by admin

Paul was not the only one to write about the end of fear. John also wrote, There is no fear (φόβος) in love, but perfect love drives out fear (φόβον, a form of φόβος), because fear (φόβος) has to do with punishment (κόλασιν, a form of κόλασις). The one who fears (φοβούμενος, a form of φοβέω) punishment has not been perfected in love.¹ This is as good to hear as Paul’s statement, For you did not receive the spirit of slavery leading again to fear (φόβον, a form of φόβος).² But I wonder about the fear of the Lord since the concept continued into the New Testament.

Therefore, because we know the fear (φόβον, a form of φόβος) of the Lord, Paul wrote the Corinthians, we try to persuade people…³ And to slaves in Colossae he wrote, obey your earthly masters in every respect, not only when they are watching⁴ – like those who are strictly people-pleasers – but with a sincere heart, fearing (φοβούμενοι, a form of φοβέω) the Lord.⁵ I have begun to track fear through the Old Testament to attempt to understand this better.

The first occurrence was from the mouth of Adam after he ate the forbidden fruit, “I heard you moving about in the orchard, and I was afraid (yārē’, וָֽאִירָ֛א) because I was naked, so I hid,”⁶ he said to the Lord God moving about in the orchard at the breezy time of the day.⁷ The rabbis who translated the Septuagint used the Greek word ἐφοβήθην for the Hebrew word, the passive form of φοβέω the root of φόβος.⁸ This form does not occur in the New Testament but is close to, For I was afraid (ἐφοβούμην, a form of φοβέω) of you, because you are a severe man.⁹ This is apparently the middle voice of φέβομαι.

Next God spoke what would become the most common divine greeting to those born of Adam, “Fear (yârêʼ, תִּירָ֣א) not, Abram! I am your shield and the one who will reward you in great abundance.”¹⁰ In the Septuagint the rabbis chose the Greek word φοβοῦ. The first usage of this form in the New Testament was in Mark’s account of the synagogue ruler Jairus. He fell at Jesus’ feet and said, “My little daughter is near death. Come and lay your hands on her so that¹¹ she may be healed and live.”¹² But, people came from the synagogue ruler’s house saying, “Your daughter has died. Why trouble the teacher any longer?” But Jesus, paying no attention¹³ to what was said, told the synagogue ruler, “Do not be afraid (φοβοῦ, a form of φοβέω); just believe (πίστευε, a form of πιστεύω).”¹⁴

And here by faith in the revelation of Scripture I can begin to analyze the beginning of fear from its end. Jesus offered faith to Jairus as an antidote, or a preoccupation, to his fear of the revealed facts. (Jesus apparently raised his daughter from death.) This is the faith Adam lacked. Though he had unimaginable experience of God’s generous provision, Adam’s faith was in his own efforts to keep God’s commandment. Once that commandment was broken he feared punishment. Whatever sonship he experienced was forfeit and he was given over to a spirit of slavery leading to fear.

Sarah didn’t believe the word of the Lord when it was said, I will surely return to you when the season comes round again, and your wife Sarah will have a son,¹⁵ but trusted in her long experience of barrenness. She laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”¹⁶ The Lord confronted Abraham about her. Then Sarah lied, saying, “I did not laugh,” because she was afraid (yârêʼ, יָרֵ֑אָה). But the Lord said, “No! You did laugh.”¹⁷ While Adam’s fear prompted him to hide from the all-seeing God, Sarah’s fear persuaded her to lie to the all-knowing God.

The Hebrew word translated afraid above was the Greek word ἐφοβήθη in the Septuagint. This form of φοβέω was first used in Matthew’s narrative of Joseph’s, Mary’s and Jesus’ return from Egypt. After Herod had died, an angel of the Lord appeared in a dream to Joseph in Egypt saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” So he got up and took the child and his mother and returned¹⁸ to the land of Israel. But when he heard that Archelaus was reigning over¹⁹ Judea in place of his father Herod, he was afraid (ἐφοβήθη, another form of φοβέω) to go there. After being warned in a dream, he went to the regions of Galilee.²⁰ Joseph’s fear of Archelaus was apparently warranted since God warned him in a dream.

I get an image of the nature of Lot’s faith in the Lord from the next occurrence of fear (Genesis 19:15-17).

At dawn the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged!” When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. They led them away and placed them outside the city [Table]. When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!” [Table]

Lot apparently sensed the anxiousness in the angels’ tone of voice, but misunderstood its significance. “No, please, Lord!” [Table] he said. Your servant has found favor with you, and you have shown me great kindness by sparing my life. But I am not able to escape to the mountains because this disaster will overtake me and I’ll die” [Table].²¹ Lot assumed that the angels’ anxiety was provoked by Lot’s relative slowness. He reasoned that he should seek closer shelter. “Look, this town over here is close enough to escape to, and it’s just a little one. Let me go there. It’s just a little place, isn’t it? Then I’ll survive.”²²

“Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned.”²³ Then the angel revealed that he was anxious to fulfill the will of the Lord. “Run there quickly, for I cannot do anything until you arrive there.”²⁴ Lot made it safely to Zoar, and Zoar was spared from destruction when the Lord rained down sulfur and fire on Sodom and Gomorrah.²⁵ But, Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid (yârêʼ, יָרֵ֖א) to live in Zoar. So he lived in a cave with his two daughters.²⁶ This, too, was ἐφοβήθη in the Septuagint.

The second usage of this form in the New Testament was, Although Herod wanted to kill John [because John had repeatedly told him, “It is not lawful for you to have {Herodias, his brother Philip’s wife}²⁷.”],²⁸ he feared (ἐφοβήθη) the crowd because they accepted John as a prophet.²⁹ In other words, Herod did not believe the Lord that he should not have taken his brother’s wife. He feared the wrath of his people if he killed one they considered a prophet. Similarly, Lot did not believe that he would make it safely to the mountains and asked for Zoar to be spared as a place of refuge. When that request was granted he did not believe that Zoar would continue to be spared from destruction and fled to the mountains.

There is a pattern of sorts here. Those born of Adam fear God, but not in a good way. It is not a fear that leads to faith in Him. It prompts them to hide or lie or flee from his protection. It is a fear of punishment. They are not perfected in love. And I take this to mean they are not led by the Spirit, they do not experience that continuous stream of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]³⁰ that flows from Him.

Addendum: November 5, 2024
Tables comparing Genesis 18:12; 18:15; 19:15; 19:20; 19:21; 19:22; 19:24 and 19:30 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 18:12; 18:15; 19:15; 19:20; 19:21; 19:22; 19:24 and 19:30 in the Septuagint (BLB and Elpenor), and tables comparing Colossians 3:22; Mark 5:23; 5:36; Matthew 2:21, 22 and 14:3 in the KJV and NET follow.

Genesis 18:12 (Tanakh)	Genesis 18:12 (KJV)	Genesis 18:12 (NET)
And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’	Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?	So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”

Genesis 18:12 (BLB Septuagint)	Genesis 18:12 (Elpenor Septuagint)
ἐγέλασεν δὲ Σαρρα ἐν ἑαυτῇ λέγουσα οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν ὁ δὲ κύριός μου πρεσβύτερος	ἐγέλασε δὲ Σάρρα ἐν ἑαυτῇ, λέγουσα· οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν, ὁ δὲ κύριός μου πρεσβύτερος
Genesis 18:12 (NETS)	Genesis 18:12 (Elpenor English)
And Sarra laughed within herself, saying, “It has not yet happened to me up to the present, and my lord is rather old.”	And Sarrha laughed in herself, saying, The thing has not as yet happened to me, even until now, and my lord is old.

Genesis 18:15 (Tanakh)	Genesis 18:15 (KJV)	Genesis 18:15 (NET)
Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’	Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.	Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”

Genesis 18:15 (BLB Septuagint)	Genesis 18:15 (Elpenor Septuagint)
ἠρνήσατο δὲ Σαρρα λέγουσα οὐκ ἐγέλασα ἐφοβήθη γάρ καὶ εἶπεν οὐχί ἀλλὰ ἐγέλασας	ἠρνήσατο δὲ Σάρρα λέγουσα· οὐκ ἐγέλασα· ἐφοβήθη γάρ. καὶ εἶπεν αὐτῇ· οὐχί, ἀλλὰ ἐγέλασας
Genesis 18:15 (NETS)	Genesis 18:15 (Elpenor English)
But Sarra denied, saying, “I did not laugh,” for she was afraid. And he said, “No, but you did laugh.”	But Sarrha denied, saying, I did not laugh, for she was afraid. And he said to her, Nay, but thou didst laugh.

Genesis 19:15 (Tanakh)	Genesis 19:15 (KJV)	Genesis 19:15 (NET)
And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’	And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.	At dawn the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged!”

Genesis 19:15 (BLB Septuagint)	Genesis 19:15 (Elpenor Septuagint)
ἡνίκα δὲ ὄρθρος ἐγίνετο ἐπεσπούδαζον οἱ ἄγγελοι τὸν Λωτ λέγοντες ἀναστὰς λαβὲ τὴν γυναῖκά σου καὶ τὰς δύο θυγατέρας σου ἃς ἔχεις καὶ ἔξελθε ἵνα μὴ συναπόλῃ ταῖς ἀνομίαις τῆς πόλεως	ἡνίκα δὲ ὄρθρος ἐγίνετο, ἐσπούδαζον οἱ ἄγγελοι τὸν Λὼτ λέγοντες· ἀναστὰς λάβε τὴν γυναῖκά σου καὶ τὰς δύο θυγατέρας σου, ἃς ἔχεις, καὶ ἔξελθε, ἵνα μὴ καὶ σὺ συναπόλῃ ταῖς ἀνομίαις τῆς πόλεως
Genesis 19:15 (NETS)	Genesis 19:15 (Elpenor English)
Now when dawn was breaking, the angels were urging Lot, saying, “Rise, take your wife and the two daughters whom you have, and get out, lest you also be destroyed together with the lawlessness of the city.”	But when it was morning, the angels hastened Lot, saying, Arise and take thy wife, and thy two daughters whom thou hast, and go forth; lest thou also be destroyed with the iniquities of the city.

Genesis 19:20 (Tanakh)	Genesis 19:20 (KJV)	Genesis 19:20 (NET)
Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither–is it not a little one? –and my soul shall live.’	Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.	Look, this town over here is close enough to escape to, and it’s just a little one. Let me go there. It’s just a little place, isn’t it? Then I’ll survive.”

Genesis 19:20 (BLB Septuagint)	Genesis 19:20 (Elpenor Septuagint)
ἰδοὺ ἡ πόλις αὕτη ἐγγὺς τοῦ καταφυγεῖν με ἐκεῖ ἥ ἐστιν μικρά ἐκεῖ σωθήσομαι οὐ μικρά ἐστιν καὶ ζήσεται ἡ ψυχή μου	ἰδοὺ ἡ πόλις αὕτη ἐγγὺς τοῦ καταφυγεῖν με ἐκεῖ, ἥ ἐστι μικρά, καὶ ἐκεῖ διασωθήσομαι· οὐ μικρά ἐστι; καὶ ζήσεται ἡ ψυχή μου ἕνεκέν σου
Genesis 19:20 (NETS)	Genesis 19:20 (Elpenor English)
Look, this city, which is small, is near enough for me to flee for refuge there; I shall escape there. Is it not small? And my soul will live!”	Behold this city is near for me to escape thither, which is a small one, and there shall I be preserved, is it not little? and my soul shall live because of thee.

Genesis 19:21 (Tanakh)	Genesis 19:21 (KJV)	Genesis 19:21 (NET)
And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken.	And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.	“Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned.

Genesis 19:21 (BLB Septuagint)	Genesis 19:21 (Elpenor Septuagint)
καὶ εἶπεν αὐτῷ ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον καὶ ἐπὶ τῷ ῥήματι τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας	καὶ εἶπεν αὐτῷ· ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον καὶ ἐπὶ τῷ ρήματι τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν, περὶ ἧς ἐλάλησας
Genesis 19:21 (NETS)	Genesis 19:21 (Elpenor English)
And he said to him, “Look, I have indulged your person also in reference to this matter, not to overthrow the city concerning which you have spoken.	And he said to him, Behold, I have had respect to thee also about this thing, that I should not overthrow the city about which thou hast spoken.

Genesis 19:22 (Tanakh)	Genesis 19:22 (KJV)	Genesis 19:22 (NET)
Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’ –Therefore the name of the city was called Zoar.–	Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.	Run there quickly, for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.)

Genesis 19:22 (BLB Septuagint)	Genesis 19:22 (Elpenor Septuagint)
σπεῦσον οὖν τοῦ σωθῆναι ἐκεῖ οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα ἕως τοῦ σε εἰσελθεῖν ἐκεῖ διὰ τοῦτο ἐκάλεσεν τὸ ὄνομα τῆς πόλεως ἐκείνης Σηγωρ	σπεῦσον οὖν τοῦ σωθῆναι ἐκεῖ· οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα, ἕως τοῦ ἐλθεῖν σε ἐκεῖ. διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τῆς πόλεως ἐκείνης Σηγώρ
Genesis 19:22 (NETS)	Genesis 19:22 (Elpenor English)
So hurry to escape there, for I shall not be able to do a thing until you enter there.” Therefore he called the name of the city Segor.	Hasten therefore to escape thither, for I shall not be able to do anything until thou art come thither; therefore he called the name of that city, Segor.

Genesis 19:24 (Tanakh)	Genesis 19:24 (KJV)	Genesis 19:24 (NET)
Then HaShem caused to rain upon Sodom and upon Gomorrah brimstone and fire from HaShem out of heaven;	Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;	Then the Lord rained down sulfur and fire on Sodom and Gomorrah. It was sent down from the sky by the Lord.

Genesis 19:24 (BLB Septuagint)	Genesis 19:24 (Elpenor Septuagint)
καὶ κύριος ἔβρεξεν ἐπὶ Σοδομα καὶ Γομορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ	καὶ Κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γόμορρα θεῖον, καὶ πῦρ παρὰ Κυρίου ἐξ οὐρανοῦ
Genesis 19:24 (NETS)	Genesis 19:24 (Elpenor English)
and the Lord rained on Sodom and Gomorra sulfur and fire from the Lord out of the sky,	And the Lord rained on Sodom and Gomorrha brimstone and fire from the Lord out of heaven.

Genesis 19:30 (Tanakh)	Genesis 19:30 (KJV)	Genesis 19:30 (NET)
And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters.	And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.	Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters.

Genesis 19:30 (BLB Septuagint)	Genesis 19:30 (Elpenor Septuagint)
ἀνέβη δὲ Λωτ ἐκ Σηγωρ καὶ ἐκάθητο ἐν τῷ ὄρει καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾽ αὐτοῦ ἐφοβήθη γὰρ κατοικῆσαι ἐν Σηγωρ καὶ ᾤκησεν ἐν τῷ σπηλαίῳ αὐτὸς καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾽ αὐτοῦ	᾿Ανέβη δὲ Λὼτ ἐκ Σηγὼρ καὶ ἐκάθητο ἐν τῷ ὄρει αὐτὸς καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾿ αὐτοῦ· ἐφοβήθη γὰρ κατοικῆσαι ἐν Σηγώρ. καὶ κατῴκησεν ἐν τῷ σπηλαίῳ, αὐτὸς καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾿ αὐτοῦ
Genesis 19:30 (NETS)	Genesis 19:30 (Elpenor English)
Now Lot went up out of Segor and settled in the mountain, and his two daughters with him, for he was afraid to dwell in Segor. And he lived in the cave, he and his two daughters with him.	And Lot went up out of Segor, and dwelt in the mountain, he and his two daughters with him, for he feared to dwell in Segor; and he dwelt in a cave, he and his two daughters with him.

Colossians 3:22 (NET)	Colossians 3:22 (KJV)
Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord.	Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

Colossians 3:22 (NET Parallel Greek)	Colossians 3:22 (Stephanus Textus Receptus)	Colossians 3:22 (Byzantine Majority Text)
Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν \|ὀφθαλμοδουλίᾳ\| ὡς ἀνθρωπάρεσκοι, ἀλλ᾿ ἐν ἁπλότητι καρδίας φοβούμενοι τὸν κύριον.	οι δουλοι υπακουετε κατα παντα τοις κατα σαρκα κυριοις μη εν οφθαλμοδουλειαις ως ανθρωπαρεσκοι αλλ εν απλοτητι καρδιας φοβουμενοι τον θεον	οι δουλοι υπακουετε κατα παντα τοις κατα σαρκα κυριοις μη εν οφθαλμοδουλειαις ως ανθρωπαρεσκοι αλλ εν απλοτητι καρδιας φοβουμενοι τον θεον

Mark 5:23 (NET)	Mark 5:23 (KJV)
He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”	And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

Mark 5:23 (NET Parallel Greek)	Mark 5:23 (Stephanus Textus Receptus)	Mark 5:23 (Byzantine Majority Text)
καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριον μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ	και παρεκαλει αυτον πολλα λεγων οτι το θυγατριον μου εσχατως εχει ινα ελθων επιθης αυτη τας χειρας οπως σωθη και ζησεται	και παρεκαλει αυτον πολλα λεγων οτι το θυγατριον μου εσχατως εχει ινα ελθων επιθης αυτη τας χειρας οπως σωθη και ζησεται

Mark 5:36 (NET)	Mark 5:36 (KJV)
But Jesus, paying no attention to what was said, told the synagogue leader, “Do not be afraid; just believe.”	As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

Mark 5:36 (NET Parallel Greek)	Mark 5:36 (Stephanus Textus Receptus)	Mark 5:36 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ· μὴ φοβοῦ, μόνον πίστευε	ο δε ιησους ευθεως ακουσας τον λογον λαλουμενον λεγει τω αρχισυναγωγω μη φοβου μονον πιστευε	ο δε ιησους ευθεως ακουσας τον λογον λαλουμενον λεγει τω αρχισυναγωγω μη φοβου μονον πιστευε

Matthew 2:21, 22 (NET)	Matthew 2:21, 22 (KJV)
So he got up and took the child and his mother and returned to the land of Israel.	And he arose, and took the young child and his mother, and came into the land of Israel.

Matthew 2:21 (NET Parallel Greek)	Matthew 2:21 (Stephanus Textus Receptus)	Matthew 2:21 (Byzantine Majority Text)
ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ	ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου και ηλθεν εις γην ισραηλ	ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου και ηλθεν εις γην ισραηλ

But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

Matthew 2:22 (NET Parallel Greek)	Matthew 2:22 (Stephanus Textus Receptus)	Matthew 2:22 (Byzantine Majority Text)
Ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ᾿ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας	ακουσας δε οτι αρχελαος βασιλευει επι της ιουδαιας αντι ηρωδου του πατρος αυτου εφοβηθη εκει απελθειν χρηματισθεις δε κατ οναρ ανεχωρησεν εις τα μερη της γαλιλαιας	ακουσας δε οτι αρχελαος βασιλευει επι της ιουδαιας αντι ηρωδου του πατρος αυτου εφοβηθη εκει απελθειν χρηματισθεις δε κατ οναρ ανεχωρησεν εις τα μερη της γαλιλαιας

Matthew 14:3 (NET)	Matthew 14:3 (KJV)
For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife,	For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.

Matthew 14:3 (NET Parallel Greek)	Matthew 14:3 (Stephanus Textus Receptus)	Matthew 14:3 (Byzantine Majority Text)
Ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάννην ἔδησεν καὶ ἐν φυλακῇ ἀπέθετο διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ	ο γαρ ηρωδης κρατησας τον ιωαννην εδησεν αυτον και εθετο εν φυλακη δια ηρωδιαδα την γυναικα φιλιππου του αδελφου αυτου	ο γαρ ηρωδης κρατησας τον ιωαννην εδησεν αυτον και εθετο εν φυλακη δια ηρωδιαδα την γυναικα φιλιππου του αδελφου αυτου

Fear – Genesis, Part 2

Back to Fear – Genesis, Part 7

Back to Fear – Genesis, Part 8

Back to Fear – Exodus, Part 2

Back to Romans, Part 72

Back to Wonders and False Wonders, Part 3

¹ 1 John 4:18 (NET)

² Romans 8:15a (NET)

³ 2 Corinthians 5:11a (NET)

⁴ The NET parallel Greek text and NA²⁸ had ὀφθαλμοδουλίᾳ here, a singular form of ὀφθαλμοδουλία, where the Stephanus Textus Receptus and Byzantine Majority Text had οφθαλμοδουλειαις (KJV: eyeservice), a plural form of ὀφθαλμοδουλεία.

⁵ Colossians 3:22 (NET) The NET parallel Greek text and NA²⁸ had κύριον here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεον (KJV: God).

⁶ Genesis 3:10 (NET) Table

⁷ Genesis 3:8 (NET) Table

⁸ Addendum 11/03/2024: In Strong’s Concordance online φέβομαι is listed as the root of φόβος. The Koine Greek Lexicon online doesn’t have a listing for φέβομαι.

⁹ Luke 19:21a (NET)

¹⁰ Genesis 15:1 (NET) Table

¹¹ The NET parallel Greek text and NA²⁸ had ἵνα here, where the Stephanus Textus Receptus and Byzantine Majority Text had οπως (KJV: that).

¹² Mark 5:23 (NET) The NET parallel Greek text and NA²⁸ had ζήσῃ here, a form of ζάω in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: she shall live), in the future tense.

¹³ The NET parallel Greek text and NA²⁸ had παρακούσας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως ακουσας (KJV: As soon as…heard).

¹⁴ Mark 5:35, 36 (NET)

¹⁵ Genesis 18:10 (NET)

¹⁶ Genesis 18:12 (NET)

¹⁷ Genesis 18:15 (NET)

¹⁸ The NET parallel Greek text and NA²⁸ had εἰσῆλθεν, a form of εἰσέρχομαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλθεν (KJV: came), a form of ἔρχομαι.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had επι (KJV: in) here. The NET parallel Greek text and NA²⁸ did not.

²⁰ Matthew 2:19-22 (NET)

²¹ Genesis 19:18, 19 (NET)

²² Genesis 19:20 (NET)

²³ Genesis 19:21 (NET)

²⁴ Genesis 19:22a (NET)

²⁵ Genesis 19:24a (NET)

²⁶ Genesis 19:30 (NET)

²⁷ Matthew 14:3 (NET)

²⁸ Matthew 14:4 (NET)

²⁹ Matthew 14:5 (NET)

³⁰ Galatians 5:22b, 23a (NET)

You Must Be Gentle, Part 2

Posted on November 6, 2012 by admin

Neither Alexander or his evil stepfather appear during the whipping sequence in “Fanny and Alexander.” The whipping was implied with a sound effect and a series of close-ups of the witnesses. There was nothing titillating for a spankophile (though Justine’s pained expression was ambiguous and difficult for me to read). There was no homoeroticism. There was nothing to distract one from the bitter irony of a man who, in the guise of punishment for lying, bullied and tortured a boy into a false confession.

Alexander made a brave, if short-lived, stand against confessing something he didn’t believe. One stroke of the cane later he caved like a little girl. Frankly, I was embarrassed for Alexander. The boy Jose in “For Greater Glory” was tortured to death rather than deny his support for the Cristeros, who rebelled against Mexico during Plutarco Elías Calles’ persecution of the Catholic Church. To be fair, Jose may have been based on a real boy strengthened by the Spirit of God.

Alexander, though Bergman’s alter-ego in the movie, was a fictional character whose reactions were dictated by the writer/director’s rhetorical or dramatic needs. The pyrrhic victory of Alexander’s evil stepfather stands as a brilliant illustration of Jesus’ warning to hypocrites, You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves!¹ The real Ingmar Bergman, as far as I know, rejected his real father’s Lutheran faith with as much vigor as Jose refused to forswear himself.

It got me thinking about growing up in the cult of boyhood. The cult derides a boy who can’t take it, whether pain or derision. It lauds a boy who runs at full speed, throws his body down, and slides through dirt and gravel, to be called “safe.” Bruises and blood are marks of honor. Tears are forbidden. The only acceptable response to pain is swearing or responding in kind, returning blow for blow. Boys are little soldiers in training. Anyone attempting to use physical pain to force a boy to forswear himself should be prepared for the violence that may require.

I have no idea if Erik Bergman treated his son Ingmar as ruthlessly as the evil stepfather treated Alexander. I only know that any attempt to produce faith and repentance in another through bullying and torture is a folly of the religious mind. Faith and repentance come from the Holy Spirit.

Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know (ἀγνοῶν, a form of ἀγνοέω) that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?² And Paul counseled Timothy, the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness (πραΰτητι, a form of πραΰτης). Perhaps God will grant them repentance (μετάνοιαν, a form of μετάνοια) and then knowledge (ἐπίγνωσιν, a form of ἐπίγνωσις) of the truth…³

As the ghost of Alexander’s “good” father said, “You must be gentle with people, Alexander.” And gentleness is an aspect of the fruit of the Spirit: the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law [Table].⁴

You Must Be Gentle, Part 3

Back to My Reasons and My Reason, Part 6

¹ Matthew 23:15 (NET)

² Romans 2:4 (NET)

³ 2 Timothy 2:24, 25 (NET) Table

⁴ Galatians 5:22, 23 (NET)

Romans, Part 23

Posted on October 7, 2012 by admin

Not only [do we rejoice in the hope of God’s glory],¹ but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις),² Paul continued. I’ve already written about the feedback loop that fosters this apparent masochism in believers and won’t do so again. The word translated sufferings in Romans 5:3 (NET) above was translated affliction in 2 Corinthians 1:8 (NET): For we do not want you to be unaware, brothers and sisters, regarding the affliction (θλίψεως, another form of θλίψις) that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].

I don’t know when Paul’s θλίψεως (θλίψις) began, perhaps as early as his first visit to Ephesus. After he left Corinth he made his way there and went into the synagogue and addressed³ the Jews. When they asked him to stay longer,⁴ he would not consent, but⁵ said farewell⁶ to them⁷ and⁸ added⁹, “I¹⁰ will come back to you again if God wills.” Then¹¹ he set sail from Ephesus…¹² Paul greeted the church in Jerusalem briefly and went home to Antioch. Perhaps he was simply tired and needed a rest. But for Paul who wrote—I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen¹³—to turn his back on his fellow countrymen when they were eager to hear him again seems like something more troubling than exhaustion.

Admittedly, I have little to go on, but the message of Paul’s letter to the Romans steers me toward the dilemma of the πόρνοι (a form of πόρνος) and the Pharisees. The πόρνοι were men who served a pagan god, a demon, sexually, the vilest of the vile from a Pharisee’s point of view. Yet the πόρνοι were granted faith and repentance in Corinth¹⁴ while so many Pharisees were not. Jesus said it (Matthew 21:28-32 NET).

“What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today [Table].’ The boy answered, ‘I will not.’ But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλομαι) and went. The father went to the other son and said the same thing. This boy answered, ‘I will, sir,’ but did not go. Which of the two did his father’s will?” They said,¹⁵ “The first.” Jesus said to them, “I tell you the truth, tax collectors and prostitutes (πόρναι, a form of πόρνη) will go ahead of you into the kingdom of God! [Table] For John came to you in the way of righteousness, and you did not believe (ἐπιστεύσατε, a form of πιστεύω) him. But the tax collectors and prostitutes (πόρναι, a form of πόρνη) did believe (ἐπίστευσαν, another form of πιστεύω). Although you saw (ἰδόντες, a form of εἴδω) this, you did not later change your minds (μετεμελήθητε, another form of μεταμέλομαι) and believe (πιστεῦσαι, another form of πιστεύω) him” [Table].

But I think experiencing it was difficult for Paul. Rather than being flippant with the Jews at Ephesus, or using “God’s will” as an excuse, I suspect that Paul was sincerely concerned that God may not will that he return to Ephesus or anywhere else, that Paul despaired even of living the only life he had known since his encounter with Jesus on the road to Damascus. Of course, I can be wrong about this. The affliction happened to us (plural) in the province of Asia, we were burdened excessively, and we despaired even of living. Paul seemed to be alone that first Sabbath day in Ephesus. If his affliction came later, then it is more difficult to pin down. Luke didn’t mention it in Acts.

Paul’s affliction may have continued for a long time. He may have referred to it (and its relation to his previous letter to the Corinthians) in Macedonia after returning home for an unspecified amount of time, strengthening the disciples in Galatia and Phyrgia, and then spending two years at Ephesus (2 Corinthians 7:5, 6 NET).

For even when we came into Macedonia, our body had no rest at all, but we were troubled (θλιβόμενοι, a form of θλίβω) in every way – struggles from the outside, fears from within. But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Far from being debilitating this affliction in the province of Asia was a very productive period for Paul (Acts 19:11, 12 NET):

God was performing extraordinary miracles by Paul’s hands, so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.¹⁶

Though this seems counterintuitive, the sense of it becomes more apparent when I heed Paul’s own assessment of his affliction (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Jesus said to Paul, My grace is enough for you, for my power is made perfect in weakness. And Paul concluded, So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.¹⁷

Paul probably wrote his letter to the Romans during his two year stay at Ephesus in the province of Asia. And I assume that weaknesses, insults, troubles, persecutions and difficulties along with struggles from the outside, and fears from within is what he meant by θλίψις: we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.¹⁸

The word translated knowing above is εἰδότες (a form of εἴδω), to see. Paul was an eyewitness to this transformation of suffering into endurance into character into hope. But again, there is nothing intrinsic to suffering that in and of itself produces endurance. Jesus spoke about the person who hears the word and immediately receives it with joy. But he has no root (ρίζαν, a form of ῥίζα) in himself and does not endure; when trouble (θλίψεως, another form of θλίψις) or persecution comes because of the word, immediately he falls away.¹⁹

Though the phrase he has no root in himself might lead one to the conclusion that the solution is to have deep roots in oneself, the actual solution is to be strengthened with power through [the Father’s] Spirit in the inner person [Table], that Christ may dwell in your hearts through faith, so that, because you have been rooted (ἐρριζωμένοι, a form of ῥιζόω) and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, a form of πληρόω) to all the fullness (πλήρωμα) of God.²⁰

And hope does not disappoint, Paul continued in Romans, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.²¹ I think love here is a kind of shorthand for all the aspects of the fruit of the Spirit, because it is not too difficult to see that joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]²² would all contribute to turning suffering into endurance into character into hope.

Now the question arises, how can one be strengthened with power through [the Father’s] Spirit? For this reason I kneel before the Father [Table], Paul wrote the Ephesians, from whom every family in heaven and on the earth is named. I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person [Table]…²³ Or as Jesus said (Matthew 7:7-11 NET):

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? [Table] If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

And Paul concluded (Romans 5:6-8 NET):

For while we were still helpless, at the right time Christ died for the ungodly [Table]. (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Addendum: March 21, 2024
Tables comparing the Greek of Acts 18:19-21 and 19:12 the NET and KJV follow.

Acts 18:19-21 (NET)	Acts 18:19-21 (KJV)
When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews.	And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 18:19 (NET Parallel Greek)	Acts 18:19 (Stephanus Textus Receptus)	Acts 18:19 (Byzantine Majority Text)
κατήντησαν δὲ εἰς Ἔφεσον, κακείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις	κατηντησεν δε εις εφεσον κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις	κατηντησεν δε εις εφεσον και εκεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις

When they asked him to stay longer, he would not consent,

When they desired him to tarry longer time with them, he consented not;

Acts 18:20 (NET Parallel Greek)	Acts 18:20 (Stephanus Textus Receptus)	Acts 18:20 (Byzantine Majority Text)
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν	ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν	ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν

but said farewell to them and added, “I will come back to you again if God wills.” Then he set sail from Ephesus,

But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Acts 18:21 (NET Parallel Greek)	Acts 18:21 (Stephanus Textus Receptus)	Acts 18:21 (Byzantine Majority Text)
ἀλλὰ ἀποταξάμενος καὶ εἰπών· πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς Ἐφέσου	αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος και ανηχθη απο της εφεσου	αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου

Acts 19:12 (NET)	Acts 19:12 (KJV)
so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.	So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Acts 19:12 (NET Parallel Greek)	Acts 19:12 (Stephanus Textus Receptus)	Acts 19:12 (Byzantine Majority Text)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι	ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων	ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων

Romans, Part 24

Back to Romans, Part 86

Back to Atonement, Part 8

¹ Romans 5:2b (NET)

² Romans 5:3a (NET)

³ The NET parallel Greek text and NA²⁸ had διελέξατο here in the middle voice, where the Stephanus Textus Receptus and Byzantine Majority Text had διελεχθη (KJV: and reasoned with) in the passive voice. According to the Koine Greek Lexicon online the meaning of both the middle and passive voices is: “to hold a discussion, to hold a conversation.”

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had παρ αυτοις (KJV: with them) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁶ The NET parallel Greek text and NA²⁸ had the participle ἀποταξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεταξατο (KJV: bade…farewell). Both are in the middle voice. According to the Koine Greek Lexicon online the middle voice means: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away.”

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: them) here. The NET parallel Greek text and NA²⁸ did not.

⁸ The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα (KJV: I must by all means keep this feast that cometh in Jerusalem:) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

¹¹ The Stephanus Textus Receptus had και (KJV: And) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹² Acts 18:19b-21 (NET)

¹³ Romans 9:3 (NET) Table

¹⁴ 1 Corinthians 6:9-11 (NET)

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had απ αυτων here. The NET parallel Greek text and NA²⁸ did not.

¹⁷ 2 Corinthians 12:9, 10 (NET) Table

¹⁸ Romans 5:3, 4 (NET)

¹⁹ Matthew 13:20, 21 (NET)

²⁰ Ephesians 3:16b-19 (NET)

²¹ Romans 5:5 (NET)

²² Galatians 5:22, 23 (NET)

²³ Ephesians 3:14-16 (NET)

Romans, Part 22

Posted on October 6, 2012 by admin

Therefore, since we have been declared righteous (Δικαιωθέντες, a form of δικαιόω) by faith (πίστεως, a form of πίστις), we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ,¹ Paul continued. Jesus said, When a strong man, fully armed, guards his own palace, his possessions are safe (ἐν εἰρήνῃ; literally, “in peace”).² I take that to mean that one aspect of εἰρήνην with God is security or safety. The word also meant the typical cessation of hostilities. Jesus described a king going to battle, realizing he will not succeed, he will send a representative while the other is still a long way off and ask for terms of peace (εἰρήνην, a form of εἰρήνη).³ But Jesus took great pains to warn his followers what peace with God was not (Luke 12:51-53 NET).

Do you think I have come to bring peace (εἰρήνην, a form of εἰρήνη) on earth? No, I tell you, but rather division! For from now on there will be five in one household divided, three against two and two against three. They will be divided, father against⁴ son and son against father, mother against daughter⁵ and daughter against mother,⁶ mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.⁷

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth, Jesus said. I have not come to bring peace (εἰρήνην, a form of εἰρήνη) but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man’s enemies will be the members of his household.⁸ It is hard to imagine anything more divisive than Jesus’ exclusive claim, I am the way, and the truth, and the life.⁹ He did not say to those of the East, I know the way. He did not say to those of the West, I know the truth. He did not say to Israel, I know the life. He said, I am the way, and the truth, and the life. No one comes to the Father except through me.¹⁰

Jesus was not a good man. He was clearly insane or He was Yahweh come in human flesh just as He claimed: I tell you the solemn truth, before Abraham came into existence, I am!¹¹ He continued as recorded by Matthew to give his followers instruction in light of the division He had come to bring to families: Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. And whoever does not take up his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life because of me will find it.¹²

I have told you these things, Jesus comforted his followers, so that in me you may have peace (εἰρήνην, a form of εἰρήνη). In the world you have trouble and suffering (θλῖψιν, a form of θλίψις), but take courage – I have conquered (νενίκηκα, a form of νικάω) the world.¹³ Peace is an aspect of the fruit of the Spirit, flowing from God through his Spirit to each and every believer. But the fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table].¹⁴

Therefore, since we have been declared righteous by faith, Paul wrote the Romans, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand (ἑστήκαμεν, a form of ἵστημι), and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory (δόξης, a form of δόξα).¹⁵

Boasting or glorying (καύχησις) in ourselves is excluded…by the principle of faith.¹⁶ It is through Christ that believers have obtained access by faith into this grace in which we stand; namely, the righteousness of God [Table]¹⁷ by the fruit of his Spirit. So believers boast or rejoice in the hope of God’s glory. This is the glory which was withheld from God when people did not glorify (ἐδόξασαν, a form of δοξάζω) him as God or give him thanks.¹⁸ And believers rejoice in hope because they do not yet see the fullness of this glory in themselves, not merely that they do not praise themselves, nor that they praise God with mere words, but that they glorify Him with lives that are reflections of his gift of righteousness by the fruit of his Spirit.

This grace in which we stand (ἑστήκαμεν, a form of ἵστημι) was difficult for me to comprehend. It is the same word as uphold in the answer to Paul’s question, Do we then nullify the law through faith? Absolutely not! Instead we uphold (ἱστάνομεν, a form of ἱστάνω) the law.¹⁹ [Addendum March 7, 2024: According to the Koine Greek Lexicon online, ἱστάνομεν is a form of ἱστάνω.] The King James translation had it, we establish the law. I had trouble squaring grace and establishing the law because I thought establishing the law meant an evenhanded application of the punishments for sin listed in Leviticus 20, for instance. I thought the law could not or would not be established or upheld until those punishments were implemented on the whole planet, whether by believers or by Christ Himself I was never quite certain.

I was Abin Cooper from Kevin Smith’s “Red State” (played brilliantly by Michael Parks, by the way) in spirit if not in action (my “faith” was completely devoid of works, thankfully, in this particular case). Long before Kevin Smith penned “Red State” the Lord used Nietzsche’s hot wind to unmask me. “And again, there are those who hold it a virtue to say: ‘Virtue is necessary’: but fundamentally they believe only that the police are necessary.”²⁰ I argued for a time that Nietzsche had not aptly described me, but lost that argument in the end. “Sometimes when you lose, you win.”²¹ Once I acknowledged that I didn’t know what it meant to uphold or establish the law, I began to learn.

We who through Jesus Christ have also obtained access by faith into this grace in which we stand do not glorify God or uphold his law by seeking to punish evildoers, but by demonstrating the love that is the fulfillment of the law.²²

If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing [Table]. If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit [Table]. Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table]. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside [Table]. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But²³ when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. And now these three remain: faith, hope, and love. But the greatest of these is love.²⁴

And the fruit of the Spirit is love…²⁵

Addendum: March 7, 2024
According to a note (69) in the NET, Jesus alluded to Micah 7:6. A table comparing the Greek of Micah 7:6 with Matthew 10:35b, 36 follows.

Matthew 10:35b, 36 (NET Parallel Greek)	Micah 7:6 (BLB Septuagint)	Micah 7:6 (Elpenor Septuagint)
ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, (36) καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ
Matthew 10:35b, 36 (NET)	Micah 7:6 (NETS)	Micah 7:6 (English Elpenor)
a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, (36) and a man’s enemies will be the members of his household.	for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house.	For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Tables comparing Micah 7:6 in the Tanakh, KJV and NET, and comparing Micah 7:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Luke 12:53; Matthew 10:36 and 1 Corinthians 13:11 the NET and KJV follow.

Micah 7:6 (Tanakh)	Micah 7:6 (KJV)	Micah 7:6 (NET)
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.	For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.	For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own family.

Micah 7:6 (BLB Septuagint)	Micah 7:6 (Elpenor Septuagint)
διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ
Micah 7:6 (NETS)	Micah 7:6 (English Elpenor)
for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house.	For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Luke 12:53 (NET)	Luke 12:53 (KJV)
They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”	The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Luke 12:53 (NET Parallel Greek)	Luke 12:53 (Stephanus Textus Receptus)	Luke 12:53 (Byzantine Majority Text)
διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ \|τὴν\| θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν	διαμερισθησεται πατηρ εφ υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης	διαμερισθησεται πατηρ επι υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης

Matthew 10:36 (NET)	Matthew 10:36 (KJV)
and a man’s enemies will be the members of his household.	And a man’s foes shall be they of his own household.

Matthew 10:36 (NET Parallel Greek)	Matthew 10:36 (Stephanus Textus Receptus)	Matthew 10:36 (Byzantine Majority Text)
καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ	και εχθροι του ανθρωπου οι οικιακοι αυτου	και εχθροι του ανθρωπου οι οικειακοι αυτου

1 Corinthians 13:11 (NET)	1 Corinthians 13:11 (KJV)
When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways.	When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

1 Corinthians 13:11 (NET Parallel Greek)	1 Corinthians 13:11 (Stephanus Textus Receptus)	1 Corinthians 13:11 (Byzantine Majority Text)
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου	οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου	οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου

Romans, Part 23

Back to The Life

Back to Antichrist, Part 1

Back to Condemnation or Judgment? – Part 13

Back to Forgiven or Passed Over? Part 6

Back to The Day of the Lord, Part 6

Back to αὐτοῦ and ἑαυτοῦ, Part 2

¹ Romans 5:1 (NET)

² Luke 11:21 (NET)

³ Luke 14:32 (NET)

⁴ The NET parallel Greek text and NA²⁸ had ἐπὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφ.

⁵ The NET parallel Greek text and NA²⁸ had |τὴν| θυγατέρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had θυγατρι (KJV: the daughter).

⁶ The NET parallel Greek text and NA²⁸ had τὴν μητέρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητρι (KJV: the mother).

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτης (KJV: her) following mother-in-law. The NET parallel Greek text and NA²⁸ did not.

⁸ Matthew 10:34-36 (NET) The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had οἰκιακοὶ here, where the Byzantine Majority Text had οικειακοι.

⁹ John 14:6a (NET)

¹⁰ John 14:6 (NET)

¹¹ John 8:58 (NET) Table

¹² Matthew 10:37-39 (NET)

¹³ John 16:33 (NET)

¹⁴ Galatians 5:22, 23 (NET)

¹⁵ Romans 5:1, 2 (NET)

¹⁶ Romans 3:27 (NET)

¹⁷ Romans 3:21, 22 (NET)

¹⁸ Romans 1:21 (NET) Table

¹⁹ Romans 3:31 (NET) Table

²⁰ Friedrich Nietzsche, Of the Virtuous, Thus Spoke Zarathustra, translated by R.J. Hollingdale, Penguin Books, 1975, p. 119

²¹ From the film, “What Dreams May Come”

²² Romans 13:10 (NET)

²³ The Stephanus Textus Receptus and Byzantine Majority Text had δε here. The NET parallel Greek text and NA²⁸ did not.

²⁴ 1 Corinthians 13 (NET)

²⁵ Galatians 5:22a (NET)

Jedidiah, Part 5

Posted on July 11, 2012 by admin

David’s song continued: Create for me a pure heart, O God! Renew a resolute spirit within me! Do not reject me! Do not take your Holy Spirit away from me! ¹ Whatever Daivid’s understanding of making sins as white as snow, he apparently grasped that creating a pure heart and renewing a resolute spirit was the work of the Holy Spirit rather than his own. David continued: Let me again experience the joy of your deliverance! Sustain me by giving me the desire to obey! ²

It was both surprising and encouraging to find this man after Jesus’ own heart in the Old Testament who would say, amen, to Paul’s saying, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.³ There is however a New Testament corollary to the concept of making sins as white as snow: And we know that all things work together for good for those who love God, who are called according to his purpose…⁴

For all things to work together for good for me, the effect of other people’s sins on my life must be neutralized. One might say, though their sins are like red, they must be made white as snow in their effect upon me, though they are red like scarlet, they must be made like wool. Here, on this side of the equation, Jesus provided all kinds of instruction for his followers to be part of the process of gathering with Him rather than scattering.⁵ First and foremost among these is, forgive: if you have anything against anyone, forgive (ἀφίετε, a form of ἀφίημι) him, so that your Father in heaven will also forgive (ἀφῇ, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).⁶ This is quite frankly the fastest way to mute the effect of others’ sins on my life. If God is for us, who can be against us?⁷

If I thought of this as law instead of love, then I tried to puff up some phony forgiveness like a tea kettle or a “little engine that could,” or else God wouldn’t forgive me my sins. But when I thought of this is as love rather than law, I realized I could take from the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control that flows like a stream of living water through me, and—knowing that no one is less deserving of forgiveness than I—share the overflow of that mercy, grace and forgiveness and the gift of righteousness as freely with another as I have received it myself.

You have heard that it was said, “An eye for an eye and a tooth for a tooth,” the Lord Jesus quoted the limits on retribution He had placed in the law He gave to Moses. But I say to you, do not resist the evildoer. But whoever strikes you on⁸ the⁹ right cheek, turn the other to him as well. And if someone wants to sue you and to take your tunic, give him your coat also. And if anyone forces you to go one mile, go with him two.¹⁰ Follow me,¹¹ Jesus said. He wants his followers to join Him in blunting the effectiveness of sin, not as sin eaters per se, but more like sin shock absorbers. This is the limit, from here the shit stops rolling down hill.

Give¹² to the one who asks you, and do not reject the one who wants to borrow¹³ from you, Jesus continued. You have heard that it was said, “Love your neighbor” and “hate your enemy.” But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.¹⁴

This reminds me of the movie 300. First the phalanx absorbs the shock of sin’s assault, then comes the push back. And David continued: Then I will teach rebels your merciful ways, and sinners will turn to you.¹⁵ This teaching is not didactic but a loving demonstration of the very mercy that is its object. Paul picked up on the militant spirit of overcoming, or conquering, evil with good (Romans 12:9-21 NET).

Love (ἀγάπη) must be without hypocrisy. Abhor what is evil, cling to what is good (ἀγαθῷ, a form of ἀγαθός). Be devoted to one another with mutual love (φιλόστοργοι, a form of φιλόστοργος), showing eagerness in honoring one another. Do not lag in zeal, be enthusiastic in spirit, serve the Lord.¹⁶ Rejoice (χαίροντες, a form of χαίρω) in hope (ἐλπίδι, a form of ἐλπίς), endure (ὑπομένοντες, a form of ὑπομένω) in suffering (θλίψει, a form of θλίψις), persist in prayer. Contribute to the needs of the saints, pursue hospitality. Bless those who persecute you, bless and do not curse. Rejoice (χαίρειν, another form of χαίρω) with those who rejoice (χαιρόντων, another form of χαίρω),¹⁷ weep with those who weep. Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited. Do not repay anyone evil for evil; consider what is good before all people. If possible, so far as it depends on you, live peaceably with all people. Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather,¹⁸ if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals¹⁹ on his head. Do not be overcome (νικῶ, a form of νικάω) by evil, but overcome (νίκα, another form of νικάω) evil with good (ἀγαθῷ, a form of ἀγαθός).

I couldn’t help but notice how similar these instructions are to the love that fulfills the law (1 Corinthians 13:4-7 NET).

Love (ἀγάπη) is patient (μακροθυμεῖ, a form of μακροθυμέω), love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes (πιστεύει, a form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, another form of ὑπομένω) all things.

None of this, however, originates with me. All of it comes from drinking and continuing to drink from that river of living water²⁰ which is the Holy Spirit (Galatians 5:22, 23 NET Table).

But the fruit of the Spirit is love (ἀγάπη), joy (χαρά), peace, patience (μακροθυμία), kindness, goodness (ἀγαθωσύνη), faithfulness (πίστις), gentleness, and self-control. Against such things there is no law.

Addendum: February 2, 2020
Tables comparing the NET parallel Greek of Jesus’ quotation from Exodus or Leviticus with the Septuagint (BLB and Elpenor) follow:

Matthew 5:38b (NET Parallel Greek)	Exodus 21:24a (Septuagint BLB)	Exodus 21:24a (Septuagint Elpenor)
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος
Matthew 5:38b (NET)	Exodus 21:24a (NETS)	Exodus 21:24a (English Elpenor)
An eye for an eye and a tooth for a tooth.	eye for eye, tooth for tooth,	eye for eye, tooth for tooth,

Matthew 5:38b (NET Parallel Greek)	Leviticus 24:20b (Septuagint BLB)	Leviticus 24:20b (Septuagint Elpenor)
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος
Matthew 5:38b (NET)	Leviticus 24:20b (NETS)	Leviticus 24:20b (English Elpenor)
An eye for an eye and a tooth for a tooth.	eye for eye, tooth for tooth;	eye for eye, tooth for tooth:

A table comparing the NET parallel Greek of Jesus’ quotation from Leviticus (Table) with the Septuagint (BLB and Elpenor) follows:

Matthew 5:43b (NET Parallel Greek)	Leviticus 19:18b (Septuagint BLB)	Leviticus 19:18b (Septuagint Elpenor)
ἀγαπήσεις τὸν πλησίον σου	ἀγαπήσεις τὸν πλησίον σου	ἀγαπήσεις τὸν πλησίον σου
Matthew 5:43b (NET)	Leviticus 19:18b (NETS)	Leviticus 19:18b (English Elpenor)
Love your neighbor	you shall love your neighbor	thou shalt love thy neighbour

It seems possible to me that Paul, given his own proclivity toward vengeance (Acts 9:1-9; 1 Corinthians 5:1-13; 1 Timothy 1:18-20; 1 Timothy 1:12-14), shared a personal word from the Lord with believers in Rome, but a table comparing the NET parallel Greek as an allusion to Deuteronomy in the Septuagint (BLB and Elpenor) follows:

Romans 12:19b (NET Parallel Greek)	Deuteronomy 32:35a (Septuagint BLB)	Deuteronomy 32:35a (Septuagint Elpenor)
ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω
Romans 12:19b (NET)	Deuteronomy 32:35a (NETS)	Deuteronomy 32:35a (English Elpenor)
Vengeance is mine, I will repay	In a day of vengeance, I will repay,	In the day of vengeance I will recompense,

A table comparing the NET parallel Greek of Paul’s quotation from Proverbs with the Septuagint (BLB and Elpenor) follows:

Romans 12:20b (NET Parallel Greek)	Proverbs 25:21, 22a (Septuagint BLB)	Proverbs 25:21, 22a (Septuagint Elpenor)
ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ	ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ	ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ
Romans 12:20b (NET)	Proverbs 25:21, 22a (NETS)	Proverbs 25:21, 22a (English Elpenor)
if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.	If your enemy is hungry, nourish him; if he is thirsty, give him to drink. For by doing this you will heap coals of fire on his head,	If thine enemy hunger, feed him; if he thirst, give him drink; for so doing thou shalt heap coals of fire upon his head,

Tables comparing Psalm 51:10; Exodus 21:24; Leviticus 24:20; Psalm 51:13; Deuteronomy 32:35; Proverbs 25:21 and 25:22 in the Tanakh, KJV and NET, and tables comparing Psalm 51:10 (50:12); Exodus 21:24; Leviticus 24:20; Psalm 51:13 (50:15); Deuteronomy 32:35; Proverbs 25:21 and 25:22 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 5:39; 5:42; Romans 12:11; 12:15 and 12:20 in the NET and KJV.

Psalm 51:10 (Tanakh)	Psalm 51:10 (KJV)	Psalm 51:10 (NET)
Create in me a clean heart, O God; and renew a right spirit within me.	Create in me a clean heart, O God; and renew a right spirit within me.	Create for me a pure heart, O God. Renew a resolute spirit within me.

Psalm 51:10 (Septuagint BLB)	Psalm 50:12 (Septuagint Elpenor)
καρδίαν καθαρὰν κτίσον ἐν ἐμοί ὁ θεός καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῗς ἐγκάτοις μου	καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου
Psalm 50:12 (NETS)	Psalm 50:12 (English Elpenor)
A clean heart create in me, O God, and an upright spirit renew wthin me.	Create in me a clean heart, O God; and renew a right spirit in my inward parts.

Exodus 21:24 (Tanakh)	Exodus 21:24 (KJV)	Exodus 21:24 (NET)
eye for eye, tooth for tooth, hand for hand, foot for foot,	Eye for eye, tooth for tooth, hand for hand, foot for foot,	eye for eye, tooth for tooth, hand for hand, foot for foot,

Exodus 21:24 (Septuagint BLB)	Exodus 21:24 (Septuagint Elpenor)
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος χεῗρα ἀντὶ χειρός πόδα ἀντὶ ποδός	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, χεῖρα ἀντὶ χειρός, πόδα ἀντὶ ποδός
Exodus 21:24 (NETS)	Exodus 21:24 (English Elpenor)
eye for eye, tooth for tooth, hand for hand, foot for foot,	eye for eye, tooth for tooth, hand for hand, foot for foot,

Leviticus 24:20 (Tanakh)	Leviticus 24:20 (KJV)	Leviticus 24:20 (NET)
breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him.	breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him.	fracture for fracture, eye for eye, tooth for tooth—just as he inflicts an injury on another person that same injury must be inflicted on him.

Leviticus 24:20 (Septuagint BLB)	Leviticus 24:20 (Septuagint Elpenor)
σύντριμμα ἀντὶ συντρίμματος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ οὕτως δοθήσεται αὐτῷ	σύντριμμα ἀντὶ συντρίμματος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ, οὕτω δοθήσεται αὐτῷ
Leviticus 24:20 (NETS)	Leviticus 24:20 (English Elpenor)
fracture for fracture, eye for eye, tooth for tooth; as one gives a blemish to a person, so shall it be given to him.	bruise for bruise, eye for eye, tooth for tooth: as any one may inflict a blemish on a man, so shall it be rendered to him.

Psalm 51:13 (Tanakh)	Psalm 51:13 (KJV)	Psalm 51:13 (NET)
Then will I teach transgressors thy ways; and sinners shall be converted unto thee.	Then will I teach transgressors thy ways; And sinners shall be converted unto thee.	Then I will teach rebels your merciful ways, and sinners will turn to you.

Psalm 51:13 (Septuagint BLB)	Psalm 50:15 (Septuagint Elpenor)
διδάξω ἀνόμους τὰς ὁδούς σου καὶ ἀσεβεῗς ἐπὶ σὲ ἐπιστρέψουσιν	διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσι
Psalm 50:15 (NETS)	Psalm 50:15 (English Elpenor)
I will teach lawless one your ways, and impious ones will return to you.	[Then] will I teach transgressors thy ways; and ungodly men shall turn to thee.

Deuteronomy 32:35 (Tanakh)	Deuteronomy 32:35 (KJV)	Deuteronomy 32:35 (NET)
Vengeance is Mine, and recompense, against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste.	To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.	I will get revenge and pay them back at the time their foot slips; for the day of their disaster is near, and the impending judgment is rushing upon them!”

Deuteronomy 32:35 (Septuagint BLB)	Deuteronomy 32:35 (Septuagint Elpenor)
ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ἐν καιρῷ ὅταν σφαλῇ ὁ ποὺς αὐτῶν ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτῶν καὶ πάρεστιν ἕτοιμα ὑμῗν	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω, ἐν καιρῷ, ὅταν σφαλῇ ὁ ποῦς αὐτῶν, ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτοῖς, καὶ πάρεστιν ἕτοιμα ὑμῖν
Deuteronomy 32:35 (NETS)	Deuteronomy 32:35 (English Elpenor)
In a day of vengeance, I will repay, in a time when their foot slips, because near is the day of their destruction and things prepared for you are at hand.	In the day of vengeance I will recompense, whensoever their foot shall be tripped up; for the day of their destruction [is] near to them, and the judgments at hand are close upon you.

Proverbs 25:21 (Tanakh)	Proverbs 25:21 (KJV)	Proverbs 25:21 (NET)
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:	If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:	If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink,

Proverbs 25:21 (Septuagint BLB)	Proverbs 25:21 (Septuagint Elpenor)
ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν	ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν
Proverbs 25:21 (NETS)	Proverbs 25:21 (English Elpenor)
If your enemy is hungry, nourish him; if he is thirsty, give him to drink.	If thine enemy hunger, feed him; if he thirst, give him drink;

Proverbs 25:22 (Tanakh)	Proverbs 25:22 (KJV)	Proverbs 25:22 (NET)
For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.	For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.	for you will heap coals of fire on his head, and the Lord will reward you.

Proverbs 25:22 (Septuagint BLB)	Proverbs 25:22 (Septuagint Elpenor)
τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ ὁ δὲ κύριος ἀνταποδώσει σοι ἀγαθά	τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ, ὁ δὲ Κύριος ἀνταποδώσει σοι ἀγαθά
Proverbs 25:22 (NETS)	Proverbs 25:22 (English Elpenor)
For by doing this you will heap coals of fire on his head, and the Lord will reward you with good things.	for so doing thou shalt heap coals of fire upon his head, and the Lord shall reward thee [with] good.

Matthew 5:39 (NET)	Matthew 5:39 (KJV)
But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well.	But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ᾿ ὅστις σε ραπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην	εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην	εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην

Matthew 5:42 (NET)	Matthew 5:42 (KJV)
Give to the one who asks you, and do not reject the one who wants to borrow from you.	Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τῷ αἰτοῦντι σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς	τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης	τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης

Romans 12:11 (NET)	Romans 12:11 (KJV)
Do not lag in zeal, be enthusiastic in spirit, serve the Lord.	Not slothful in business; fervent in spirit; serving the Lord;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες	τη σπουδη μη οκνηροι τω πνευματι ζεοντες τω καιρω δουλευοντες	τη σπουδη μη οκνηροι τω πνευματι ζεοντες τω κυριω δουλευοντες

Romans 12:15 (NET)	Romans 12:15 (KJV)
Rejoice with those who rejoice, weep with those who weep.	Rejoice with them that do rejoice, and weep with them that weep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων	χαιρειν μετα χαιροντων και κλαιειν μετα κλαιοντων	χαιρειν μετα χαιροντων και κλαιειν μετα κλαιοντων

Romans 12:20 (NET)	Romans 12:20 (KJV)
Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.	Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ	εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου	εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου

Jedidiah, Part 6

Paul’s OT Quotes – Romans 12:19-20

Back to The Jerusalem Council

Back to David’s Forgiveness, Part 2

Back to Romans, Part 13

Back to David’s Forgiveness, Part 8

Back to The Life

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 8

Back to Fear – Leviticus

Back to Torture, Part 2

Back to Conclusion

Back to Forgiven or Passed Over? Part 6

Back to Romans, Part 67

Back to David’s Forgiveness, Part 6

Back to Fear – Deuteronomy, Part 11

Back to David’s Forgiveness, Part 9

Back to Fear – Deuteronomy, Part 5

Back to Romans, Part 47

Back to Romans, Part 48

Back to Romans, Part 53

Back to Romans, Part 54

Back to Romans, Part 55

Back to Romans, Part 56

Back to Romans, Part 57

Back to Romans, Part 58

Back to Romans, Part 59

Back to Romans, Part 76

Back to Paul’s Religious Mind Revisited, Part 2

Back to Fear – Deuteronomy, Part 16

Back to A Monotonous Cycle Revisited, Part 7

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Exploration, Part 7

¹ Psalm 51:10, 11 (NET) Table

² Psalm 51:12 (NET) Table

³ Philippians 2:12b, 13 (NET) Table

⁴ Romans 8:28 (NET)

⁵ Matthew 12:30b; Luke 11:23b (NET)

⁶ Mark 11:25 (NET) Table

⁷ Romans 8:31b (NET)

⁸ The NET parallel Greek text and NA²⁸ had ραπίζει εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ραπισει επι (KJV: shall smite thee on).

⁹ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had σου (KJV: thy) here. The NET parallel Greek text did not.

¹⁰ Matthew 5:38-41 (NET)

¹¹ Matthew 8:22; 9:9; 16:24; 19:21; Mark 2:14; 8:34; 10:21; Luke 5:27; 9:23; 9:59; 18:22; John 1:43; 12:26; 21:19 (NET)

¹² The NET parallel Greek text and NA²⁸ had δός here, where the Stephanus Textus Receptus and Byzantine Majority Text had διδου.

¹³ The NET parallel Greek text and NA²⁸ had δανίσασθαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had δανεισασθαι.

¹⁴ Matthew 5:42-45 (NET)

¹⁵ Psalm 51:13 (NET)

¹⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κυρίῳ here, where the Stephanus Textus Receptus had καιρω. This is so far afield I suspect it may be a typo in this version of the Stephanus Textus Receptus.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) following rejoice. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸ had ἀλλ’. The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Therefore).

¹⁹ The note on Proverbs 25:22a in the NET reads as follows: “The imagery of the ‘burning coals’ represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.”

²⁰ John 4:10; 7:37-39

Is Sin Less Than Sin? Part 2

Posted on June 24, 2012 by admin

I’ll continue the survey of Galatians to understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία). Paul hinted at the attitude, activity and the content of the faith of those who were so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called [them] by the grace of Christ and [were] following a different gospel¹ in a series of questions (Galatians 3:1-5 NET).

You foolish Galatians! Who has cast a spell on you?² Before your eyes Jesus Christ was vividly portrayed as crucified!³ The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing (πίστεως, a form of πίστις) what you heard? Are you so foolish? Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)? Have you suffered so many things for nothing? – if indeed it was for nothing. Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing (πίστεως, a form of πίστις) what you heard?

Here is the same information in a table:

Gospel

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Attitude

…you receive the Spirit by doing the works of the law…

Galatians 3:2 (NET)

…you receive the Spirit…by believing (πίστεως, a form of πίστις) what you heard…

Galatians 3:2 (NET)

Activity

…you [are] now trying to finish by human effort (σαρκὶ, a form of σάρξ)…

Galatians 3:3 (NET)

…you began with the Spirit…

Galatians 3:3 (NET)

Faith

God then give[s] you the Spirit and work[s] miracles among you by your doing the works of the law…

Galatians 3:5 (NET)

God then give[s] you the Spirit and work[s] miracles among you by…your believing (πίστεως, a form of πίστις) what you heard.

Galatians 3:5 (NET)

If someone is as enamored with this different gospel (not that there really is another gospel) as I was, a question comes to mind: “Well, what am I supposed to do?” Paul answered that question like this (Galatians 5:16-18 NET Table):

But I say, live by the Spirit and you will not carry out the desires of the flesh (σαρκὸς, another form of σάρξ). For the flesh (σάρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σάρξ), for these are in opposition to each other, so that you cannot do what you want. But if you are led by the Spirit, you are not under (ὑπό) the law.

Paul then contrasted the capabilities of the flesh (σάρξ) to that of the Holy Spirit. I’ve put that contrast into a table similar to the one above.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Now the works of the flesh (σαρκός, another form of σάρξ) are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.

Galatians 5:19-21a (NET) Table

But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.

Galatians 5:22-23a (NET) Table

I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:21b (NET)

Against such things there is no law.

Galatians 5:23b (NET)

It takes some faithfulness (πίστις) from the Holy Spirit to believe (πίστις) that He will supply all of this, especially in the face of an eruption of sin when the temptation is strongest to take back the reins, as it were. Paul dealt with that more thoroughly in Romans 6 and 7, but there is some insight here as well (Galatians 2:17-21 NET Table).

But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin? Absolutely not! But if I build up again those things I once destroyed, I demonstrate that I [old man]⁴ am one who breaks God’s law. For through the law I [old man] died to the law so that I [new man]⁵ may live to God. I [old man] have been crucified with Christ, and it is no longer I [old man] who live, but Christ lives in me. So the life I [new man] now live in the body, I [new man] live because of the faithfulness (πίστει, another form of πίστις) of the Son of God, who loved me [new man] and gave himself for me [new man]. I [new man] do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Paul continued this thought later (Galatians 5:2, 3 NET):

Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! And I testify again to every man who lets himself be circumcised that he is obligated (ὀφειλέτης) to obey (ποιῆσαι, a form of ποιέω) the whole law.

Here regarding the law James mirrored Paul (James 2:10 NET):

For the one who obeys⁶ (τηρήσῃ, a form of τηρέω) the whole law but fails⁷ (πταίσῃ, a form of πταίω) in one point has become guilty of all of it.

So the one who sets out to obey part of the law (you let yourselves be circumcised according to the law) is obligated to obey the whole, and the one who fails in one point has become guilty of all of it. One who believes these two statements are true searches diligently for another option. Paul continued (Galatians 5:4-6 NET):

You who are trying to be declared righteous by the law have been alienated from Christ;⁸ you have fallen away from grace! For through the Spirit, by faith, we wait expectantly for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith (πίστις) working (ἐνεργουμένη, a form of ἐνεργέω) through love (ἀγάπης, a form of ἀγάπη).

Both the faith and the love Paul mentioned above are aspects of the fruit of the Spirit, supplied by God to those who believe. Truth be told the working (ἐνεργουμένη, a form of ἐνεργέω) is from God also: continue working out (κατεργάζεσθε, a form of κατεργάζομαι) your salvation with awe and reverence, for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure (εὐδοκίας, a form of εὐδοκία) – is God.⁹ As Jesus said, Do not be afraid, little flock, for your Father is well pleased (εὐδόκησεν, a form of εὐδοκέω) to give you the kingdom.¹⁰

And just in case I think that Paul was a special case, that his crucifixion with Christ was a unique event (Galatians 5:24-6:1 NET Table):

Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another. Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.

This letter is about deserting the one who called you by the grace of Christ, trying to be declared righteous by the law, being alienated from Christ, falling away from grace. In context then there is nothing to indicate that Paul shifted gears and began to write about some unspecified παράπτωμα that was of lesser consequence than ἁμαρτία.

Addendum: June 4, 2019
Tables comparing Galatians 3:1; James 2:10 and Galatians 5:4 in the NET and KJV follow.

Galatians 3:1 (NET)	Galatians 3:1 (KJV)
You foolish Galatians! Who has cast a spell on you? Before your eyes Jesus Christ was vividly portrayed as crucified!	O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος	ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος	ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος

James 2:10 (NET)	James 2:10 (KJV)
For the one who obeys the whole law but fails in one point has become guilty of all of it.	For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος	οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος	οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος

Galatians 5:4 (NET)	Galatians 5:4 (KJV)
You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!	Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατηργήθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε	κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε	κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε

Is Sin Less Than Sin? Part 3

Back to Saul and Barnabas, Part 3

Back to The Will of God – Jesus, Part 1

Back to Fear – Genesis, Part 7

Back to Prayer

Back to Paul’s Religious Mind Revisited – Part 2

Back to My Reasons and My Reason, Part 4

Back to Fear – Deuteronomy, Part 7

Back to Is Sin Less Than Sin, Part 4

Back to Romans, Part 31

Back to Romans, Part 75

Back to My Deeds, Part 1

Back to Romans, Part 88

Back to Forgiven or Passed Over? Part 5

Back to A Shadow of the Good Things, Part 1

Back to A Shadow of the Good Things, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 14

Back to Exploration, Part 1

Back to Exploration, Part 2

Back to Exploration, Part 3

Back to Exploration, Part 4

Back to Exploration, Part 5

Back to Exploration, Part 7

Back to Exploration, Part 8

¹ Galatians 1:6 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) here. The NET parallel Greek text and NA²⁸ did not.

³ The Stephanus Textus Receptus and Byzantine Majority Text had εν υμιν (KJV: among you) here. The NET parallel Greek text and NA²⁸ did not.

⁴ Romans 6:6, 7 (NET) We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. (For someone who has died has been freed from sin.)

⁵ Colossians 3:9, 10 (NET) Do not lie to one another since you have put off the old man with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.

⁶ The NET parallel Greek text and NA²⁸ had τηρήσῃ here, aorist tense in the subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had τηρησει (KJV: shall keep), future tense in the indicative mood.

⁷ The NET parallel Greek text and NA²⁸ had πταίσῃ here, aorist tense in the subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had πταισει (KJV: offend), future tense in the indicative mood.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁹ Philippians 2:12b, 13 (NET) Table

¹⁰ Luke 12:32 (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Galatians 5:22-23