Exploration, Part 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Once I understand that he may have mercy is ἐλεήσῃ, a 3rd person singular form of ἐλεέω in the subjunctive mood, once I realize “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,”5 and recognize ἵνα (ESV: that) as the clue that this is a purpose or result clause, I can still read and quote the ESV. I no longer understand it in English. I understand the English words as pointers to the underlying Greek, and understand it in Greek: “…so that He has mercy on all.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Galatians 3:6 (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Galatians 3:6 (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

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

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

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

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

Galatians 3:10b (NET Parallel Greek)

Deuteronomy 27:26a (Septuagint BLB)

Deuteronomy 27:26a (Septuagint Elpenor)

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

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

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

Galatians 3:10b (NET)

Deuteronomy 27:26a (NETS)

Deuteronomy 27:26a (English Elpenor)

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

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

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

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

Galatians 3:11b (NET Parallel Greek)

Habakkuk 2:4b (Septuagint BLB) Table

Habakkuk 2:4b (Septuagint Elpenor)

ὁ δίκαιος ἐκ πίστεως ζήσεται

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

Galatians 3:11b (NET)

Habakkuk 2:4b (NETS)

Habakkuk 2:4b (English Elpenor)

the righteous one will live by faith

But the just shall live by my faith.

but the just shall live by my faith.

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

Galatians 3:12b (NET Parallel Greek)

Leviticus 18:5b (Septuagint BLB) Table

Leviticus 18:5b (Septuagint Elpenor)

ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς

ποιήσετε αὐτά ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς

ποιήσετε αὐτά, ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς

Galatians 3:12b (NET)

Leviticus 18:5b (NETS)

Leviticus 18:5b (English Elpenor)

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

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

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

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

Galatians 3:13b (NET Parallel Greek)

Deuteronomy 21:23b (Septuagint BLB)

Deuteronomy 21:23b (Septuagint Elpenor)

ἐπικατάρατος πᾶς κρεμάμενος ἐπὶ ξύλου

κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου

κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου

Galatians 3:13b (NET)

Deuteronomy 21:23b (NETS)

Deuteronomy 21:23b (English Elpenor)

“Cursed is everyone who hangs on a tree”

anyone hanging on a tree is cursed by a god

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

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

Deuteronomy 27:26 (Tanakh)

Deuteronomy 27:26 (KJV)

Deuteronomy 27:26 (NET)

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

Deuteronomy 27:26 (Septuagint BLB)

Deuteronomy 27:26 (Septuagint Elpenor)

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

Deuteronomy 27:26 (NETS)

Deuteronomy 27:26 (English Elpenor)

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

Deuteronomy 21:23 (Tanakh)

Deuteronomy 21:23 (KJV)

Deuteronomy 21:23 (NET)

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

Deuteronomy 21:23 (Septuagint BLB)

Deuteronomy 21:23 (Septuagint Elpenor)

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

Deuteronomy 21:23 (NETS)

Deuteronomy 21:23 (English Elpenor)

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

Galatians 3:4 (NET)

Galatians 3:4 (KJV)

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

Galatians 3:4 (NET Parallel Greek)

Galatians 3:4 (Stephanus Textus Receptus)

Galatians 3:4 (Byzantine Majority Text)

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

Galatians 4:18 (NET)

Galatians 4:18 (KJV)

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

Galatians 4:18 (NET Parallel Greek)

Galatians 4:18 (Stephanus Textus Receptus)

Galatians 4:18 (Byzantine Majority Text)

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

Galatians 3:10 (NET)

Galatians 3:10 (KJV)

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

Galatians 3:10 (NET Parallel Greek)

Galatians 3:10 (Stephanus Textus Receptus)

Galatians 3:10 (Byzantine Majority Text)

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

Galatians 3:12, 13 (NET)

Galatians 3:12, 13 (KJV)

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

Galatians 3:12 (NET Parallel Greek)

Galatians 3:12 (Stephanus Textus Receptus)

Galatians 3:12 (Byzantine Majority Text)

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

Galatians 3:13 (NET Parallel Greek)

Galatians 3:13 (Stephanus Textus Receptus)

Galatians 3:13 (Byzantine Majority Text)

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

Galatians 5:7 (NET)

Galatians 5:7 (KJV)

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

Galatians 5:7 (NET Parallel Greek)

Galatians 5:7 (Stephanus Textus Receptus)

Galatians 5:7 (Byzantine Majority Text)

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

Galatians 5:10 (NET)

Galatians 5:10 (KJV)

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

Galatians 5:10 (NET Parallel Greek)

Galatians 5:10 (Stephanus Textus Receptus)

Galatians 5:10 (Byzantine Majority Text)

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

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

2 Romans 4:9b-12 (ESV)

3 Romans 5:17 (ESV)

4 Romans 5:20, 21 (ESV)

6 Romans 7:6b (ESV)

7 Romans 1:16b (ESV) Table

8 Philippians 2:13 (ESV) Table

9 Romans 7:6b (ESV)

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

13 Galatians 5:6a (ESV)

14 Galatians 5:4b (ESV) Table

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

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

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

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

19 Galatians 5:7a (ESV)

21 Galatians 5:7b (ESV)

22 Galatians 5:8 (ESV)

23 Galatians 5:9 (ESV)

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

25 Hebrews 8:6 (ESV) Table

26 Galatians 5:1 (EXP1) Table

27 Philippians 2:12b, 13 (ESV)

28 Philippians 3:17 (ESV) Table

To Make Holy, Part 1

Paul wrote the church at Thessalonica (1 Thessalonians 5:12-18 NET):

Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you, and to esteem them most highly in love because of their work.  Be at peace among yourselves.  And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.  See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all.  Always rejoice, constantly pray, in everything give thanks.  For this is God’s will for you in Christ Jesus.

At first glance it seems that Paul has written a fairly long list of “works” for believers to do.  But I want to break it down a little bit.

Now we ask you, brothers and sisters, to acknowledge (εἰδέναι, a form of εἴδω; to see, to notice)… …those who labor among you and preside over you in the Lord and admonish you…because of their work.
…and to esteem (ἡγεῖσθαι, a form of ἡγέομαι) them most highly (ὑπερεκπερισσοῦ) in love (ἀγάπῃ, a form of ἀγάπη)… But the fruit of the Spirit is love (ἀγάπη).

So how hard is it really for me to notice those—who labor for my benefit, preside over me in the Lord and admonish me—because of their work?  And then, once I have noticed, to take the love that wells up in me from the Holy Spirit and to esteem (or, lead) them [who labor so diligently on my behalf] most highly in love?  I see only two things that make this difficult or even impossible: 1) I am not led by the Spirit of God and so I do not have this love for those who benefit me so greatly nor do I have eyes to see them; or, 2) they do not admonish me to live by the Spirit of God yet still expect me to love them in my own strength according to a rule Paul commanded.  You will recognize them by their fruit,[1] Jesus said.

Be at peace (εἰρηνεύετε, a form of εἰρηνεύω) among yourselves. But the fruit of the Spirit is…peace (εἰρήνη, a form of εἰρήνη).

So how hard is really to be at peace with others?  Again, I see only two things that make this difficult or even impossible: 1) I am not led by the Spirit of God and so I do not have this peace to share with others; or, 2) they do not live by the Spirit of God but try to make peace in some arbitrary way according to a rule Paul commanded.

And we urge you, brothers and sisters, admonish (νουθετεῖτε, a form of νουθετέω) the undisciplined…

Paul used another form of νουθετέω earlier, those whoadmonish (νουθετοῦντας) you.  Admittedly, I don’t see a simple one-to-one correspondence with some aspect of the fruit of the Spirit here.  But Paul believed that he did this in the power of the Holy Spirit: God wanted to make known to them, Paul wrote the Colossians, the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing (νουθετοῦντες, another form of νουθετέω) and teaching all people with all wisdom so that we may present every person mature in Christ.  Toward this goal I also labor, struggling according to his power that powerfully works in me.[2]

If someone isn’t up to the task of instructing and teaching the undisciplined, Let the word of Christ dwell in you richly, teaching and exhorting (νουθετοῦντες, another form of νουθετέω) one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.[3]  Just be sure those psalms, hymns, and spiritual songs proclaim the grace of God and the indwelling Spirit of Christ in you, the hope of glory rather than rules commanded by Paul or your church or your own imagination.

I’ll admit to being a bit gun-shy and perhaps even a little unfaithful about too many people attempting to instruct and teach as Paul did.  But he wrote Roman believers, I myself am fully convinced [in the God of hopeby the power of the Holy Spirit] about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct (νουθετεῖν, another form of νουθετέω) one another.[4]  This goodness (ἀγαθωσύνης, a form of ἀγαθωσύνη) flowed from the Hoy Spirit: But the fruit of the Spirit isgoodness (ἀγαθωσύνη).

Paul wrote about how to admonish one another: if anyone does not obey (ὑπακούει, a form of ὑπακούω) our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed.  Yet do not regard him as an enemy, but admonish (νουθετεῖτε, a form of νουθετέω) him as a brother.[5]  Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them.  Therefore be alert, remembering that night and day for three years I did not stop warning (νουθετῶν, another form of νουθετέω) each one of you with tears.  And now I entrust you to God and to the message of his grace.  This message is able to build you up and give you an inheritance among all those who are sanctified (ἡγιασμένοις, another form of ἁγιάζω).[6]

…comfort (παραμυθεῖσθε, a form of παραμυθέομαι) the discouraged (ὀλιγοψύχους, a form of ὀλιγόψυχος)… But the fruit of the Spirit is…kindness (χρηστότης).

This comfort was consolation in John’s Gospel narrative: many of the Jewish people of the region had come to Martha and Mary to console (παραμυθήσωνται, another form of παραμυθέομαι) them over the loss of their brother.[7]  And people who were with Mary in the house consoling (παραμυθούμενοι, another form of παραμυθέομαι) herfollowed her[8] to her brother’s tomb.  As you know, Paul wrote the Thessalonians, we treated each one of you as a father treats his own children, exhorting and encouraging (παραμυθούμενοι, another form of παραμυθέομαι) you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.[9]  The Greek word ὀλιγοψύχους, translated discouraged was only used this once.  It is a compound of ὀλίγος (puny) and ψυχή (breath, spirit).  The kindness of the Holy Spirit flows from the wealth of his kindness (χρηστότητος, a form of χρηστότης), forbearance, and patienceGod’s kindness (χρηστὸν, a form χρηστός) leads you to repentance.[10]

…help (ἀντέχεσθε, a form of ἀντέχομαι) the weak (ἀσθενῶν, a form of ἀσθενής)… But the fruit of the Spirit is love (ἀγάπη).

The help (ἀντέχεσθε, a form of ἀντέχομαι) we are to be to the weak was translated he will be devoted (ἀνθέξεται, another form of ἀντέχομαι) in Matthew 6:24 (NET) and Luke 16:13 (NET).  An elder must hold firmly (ἀντεχόμενον, another form of ἀντέχομαι) to the faithful message as it has been taught, so that he will be able to give exhortation (παρακαλεῖν, a form of παρακαλέω) in such healthy teaching and correct those who speak against it.[11]

Any and all of us in the flesh qualify as the weak (ἀσθενῶν, a form of ἀσθενής): The spirit is willing, but the flesh is weak (ἀσθενής).[12]  For while we were still helpless (ἀσθενῶν, a form of ἀσθενής), at the right time Christ died for the ungodly (ἀσεβῶν, a form of ἀσεβής) [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 (ἀγάπην, a form of ἀγάπη) for us, in that while we were still sinners, Christ died for us.[13]  And apart from his love (ἀγάπη) flowing through us from his Holy Spirit we will continue to be the weak, those who live according to the flesh rather than those who live according to Spirit (Romans 8:5-14 NET).

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him.  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.

So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.  For all who are led by the Spirit of God are the sons of God.

 

…be patient (μακροθυμεῖτε, a form of μακροθυμέω) toward all. But the fruit of the Spirit is…patience (μακροθυμία, a form of μακροθυμία).
See that no one pays back (ἀποδῷ, a form of ἀποδίδωμι) evil (κακὸν, a form of κακός) for evil (κακοῦ, another form of κακός) to anyone… But the fruit of the Spirit is…faithfulness (πίστις).

Surely, that we will be patient toward all with the patience that comes from the Holy Spirit requires no additional explanation from me.  As for faith or faithfulness restraining us from paying back evil for evil: The Greek word translated evil was κακός, intrinsically evil, not πονηρός.  I don’t mean to imply that if someone gives me a complicated list of rules to obey to make myself righteous that I am then free to do unto him as he has done unto me because Paul didn’t use πονηρός here.  I mean that when someone does κακός, real intrinsic evil, to me I am inclined even as a Christian, perhaps especially as a Christian, to think all bets are off.

But Jesus said, the Son of Man will come with his angels in the glory of his Father, and then he will reward (ἀποδώσει, another form of ἀποδίδωμι) each person according to what he has done.[14]  The Greek words ἀποδώσει, translated he will reward and ἀποδῷ, translated pays back, are both forms of ἀποδίδωμι.  Jesus’ faithfulness flowing into me through his Holy Spirit can restrain my fists and my tongue, soothe my anger, in time cause me to forgive and pray mercy for the one who wronged me.  My faith will accomplish none of this.  For through the Spirit, by faith (πίστεως, another form of πίστις), 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 through love (ἀγάπης, another form of ἀγάπη).[15]

This is a good place to remind myself that I’m doing something very arbitrary in this essay, dividing the fruit of the Spirit into constituent parts.  It is one, indivisible.  In crisis moments that “water cannon” eroding away my ungodliness becomes fully that fountain of water springing up to eternal life , making me buoyant, lifting me above and beyond myself, flooding me with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[16]  Clearly, I might have written about ἐγκράτεια here.  The main reason I did not is that pesky self in the NET translation.

…but always pursue what is good (ἀγαθὸν, a form of ἀγαθός) for one another and for all. But the fruit of the Spirit is…goodness (ἀγαθωσύνη).
Always rejoice (χαίρετε, a form of χαίρω)… But the fruit of the Spirit is…joy (χαρὰ).

Our pursuit of what is good is both directed and energized by God’s goodness flowing from his Holy Spirit.  I’ve written elsewhere about relying on his joy.[17]

…constantly pray (προσεύχεσθε, a form of προσεύχομαι)… In the same way, the Spirit helps us in our weakness, for we do not know how we should pray (προσευξώμεθα, another form of προσεύχομαι), but the Spirit himself intercedes for us with inexpressible groanings.  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.[18]

Prayer is intimately bound up with being led by the Spirit.  I would like to accentuate that we do not know how we should pray because the Spirit helps us in our weakness as opposed to our arrogance.  The Greek words translated how we should were καθὸ δεῖ, according to necessityFrom that time on Jesus began to show his disciples that he must (δεῖ) go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.[19]  Let me chase that immediately with a somewhat out of context but completely applicable verse: For if the eagerness is present, the gift itself is acceptable according to (καθὸ, a form of καθό) whatever one has, not according to (καθὸ, a form of καθό) what he does not have.[20]  Don’t be scared off by insufficient knowledge.  I feel like a single guy telling married couples how they must have sex.  This must is important enough even to do badly—and often.

Something that has helped me with both prayer and Bible study is a line from James: Understand this, my dear brothers and sisters!  Let every person be quick to listen, slow to speak, slow to anger.[21]  But again, that may be personal for me.  I have a sharp tongue and a quick temper.  Shutting up and listening in prayer brought me face to face so to speak with the virtually bottomless insanity of my own mind.  But I won’t get into that here.  Pray with the Holy Spirit rather than on your own.

…in everything give thanks (εὐχαριστεῖτε, a form of εὐχαριστέω). But the fruit of the Spirit is…faithfulness (πίστις).

I returned again to faith.  It seems like a good place to end.  If I, for instance, hear everything Paul has written above as rules I must obey to prove that I am a Christian, I am weary, frightened and not very grateful.  For this is God’s will for you in Christ Jesus, Paul concluded this list.  By faith I can hear this is God’s will for you in Christ Jesus as this is what his Holy Spirit is doing in and through you moment by moment.  And suddenly I’m not so weary, much less frightened and filled with gratitude.  Paul continued writing about the Spirit, if we have ears to hear it (1 Thessalonians 5:19-22 NET).

Do not extinguish the Spirit.  Do not treat prophecies with contempt.  But examine all things; hold fast to what is good (καλὸν, a form of καλός).  Stay away from every form of evil (πονηροῦ, a form of πονηρός).

And sometime I would do well to go through these in detail.  But this essay has gone long and I need to get to the point.  Paul concluded his remarks with the assurance that all of this is God’s work and not our own (1 Thessalonians 5:23, 24 NET):

Now may the God of peace himself make you completely holy (ἁγιάσαι, a form of ἁγιάζω; KJV, sanctify you wholly) and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.  He who calls you is trustworthy, and he will in fact do this.

[1] Mathew 7:16a (NET)

[2] Colossians 1:27-29 (NET)

[3] Colossians 3:16 (NET)

[4] Romans 15:14 (NET)

[5] 2 Thessalonians 3:14, 15 (NET)

[6] Acts 20:30-32 (NET)

[7] John 11:19 (NET)

[8] John 11:31 (NET)

[9] 1 Thessalonians 2:11, 12 (NET)

[10] Romans 2:4 (NET)

[11] Titus 1:9 (NET)

[12] Matthew 26:41b, Mark 14:38b

[13] Romans 5:6-8 (NET)

[14] Matthew 16:27 (NET)

[15] Galatians 5:5, 6 (NET)

[16] Galatians 5:22, 23 (NET)

[17] Romans, Part 60; Paul in Corinth; Romans, Part 52; Romans, Part 53; My Reasons and My Reason, Part 6; Romans, Part 68; Romans, Part 70

[18] Romans 8:26, 27 (NET)

[19] Matthew 16:21 (NET)

[20] 2 Corinthians 8:12 (NET)

[21] James 1:19 (NET)