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.
| 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. |
| 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 |
| 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 (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. |
| 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 |
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Matthew 10:36 (KJV) |
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| and a man’s enemies will be the members of his household. | And a man’s foes shall be they of his own household. |
| 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 (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. |
| 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 |
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)
12 Matthew 10:37-39 (NET)
13 John 16:33 (NET)
14 Galatians 5:22, 23 (NET)
15 Romans 5:1, 2 (NET)
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”
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)