Tag Archives: Romans 1:21

A Shadow of the Good Things, Part 9

Posted on by

In another essay I began to consider the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (Septuagint [Table]). It led me to Paul’s continuing discussion of the death of those who were baptized into Christ Jesus (Romans 7:14-20 NET):

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

Immediately, I was confronted with my own unbelief. My religious mind rebels against the idea that I am unspiritual, sold into slavery to sin.1 Why adhere to a religion that renders me unspiritual, sold into slavery to sin? The easiest way to overcome the evangelical penchant of my religious mind to fabricate a religion palatable to unbelievers is to stop thinking about religion and start thinking about truth: Set them apart in the truth, Jesus prayed to his Father; your word is truth.2

Truthfully, my religious mind wants I am unspiritual, sold into slavery to sin to apply to the old man who is being corrupted in accordance with deceitful desires.3 My old man may well be the proximate cause of my unspirituality and slavery to sin, but Paul described an I, as I am seen here and now, that is comprised of both an old man and a new man who has been created in God’s image—in righteousness and holiness that comes from truth:4 For I want to do the good, he wrote, but I cannot do it.5

Though this saying is too defeatist for my religious mind, its truth is readily apparent when contrasted to the lie told at the inauguration of the law.

Romans 7:18b (NET)

Exodus 19:8b (NET)
For I want to do the good, but I cannot do it. All that the Lord has commanded we will do!

Besides, I do not do the good: For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!6

Literally: “For I by law to law died” (ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον). I suppose I’ve wanted this I to be the old man who is being corrupted in accordance with deceitful desires7 only, but Paul wrote (Romans 12:1 NET):

Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies (τὰ σώματα ὑμῶν) as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.

I wonder if persons might be a better translation of σώματα here, but the bodies or persons to whom Paul wrote were comprised of both an old man who is being corrupted in accordance with deceitful desires8 and a new man who has been created in God’s image—in righteousness and holiness that comes from truth.9

Paul continued: so that I may live to God.10 Literally: “so that (ἵνα) to God (θεῷ) I may live (ζήσω).” The may was added because the verb ζήσω is in the subjunctive mood. Logically, it can be dropped, however, because this is a purpose and a result clause: “to God I live” because “I by law to law died.” Now he is not God of the dead, but of the living, for all live before him,11 Jesus told some Sadducees (who contend that there is no resurrection).12

I have been crucified with Christ (Χριστῷ συνεσταύρωμαι):13 “in Christ, to Christ, by Christ I have been and am crucified with [Him].” The Greek verb συνεσταύρωμαι is in the perfect tense:

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

For example, Galatians 2:20 should be translated “I am in a present state of having been crucified with Christ,” indicating that not only was I crucified with Christ in the past, but I am existing now in that present condition.

Paul continued: and it is no longer I who live.14 Literally, “and I live (ζῶ δὲ) no longer I (οὐκέτι ἐγώ),” but Christ lives in me.15 Literally, “but lives (ζῇ δὲ) in me (ἐν ἐμοὶ) Christ (Χριστός).” So the life I now live in the body:16 “so which (ὃ δὲ) now I live (νῦν ζῶ) in flesh (ἐν σαρκί),” I live because of the faithfulness of the Son of God:17 “in the faithfulness I live (ἐν πίστει ζῶ τῇ) of the Son of God (τοῦ υἱοῦ τοῦ θεοῦ),”18 who loved me (τοῦ ἀγαπήσαντος με) and gave himself (καὶ παραδόντος ἑαυτὸν) for me (ὑπὲρ ἐμοῦ).19

So, the I who actually accomplishes the good I want to do,20 or “is present in/with me,” (but cannot do) is Christ [who] lives in me.21 This is in keeping with Paul’s explanation in his letter to the Galatians of an I comprised of an old man who is being corrupted in accordance with deceitful desires22 and a new man who has been created in God’s image—in righteousness and holiness that comes from truth23 (Galatians 5:16, 17 NET):

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want (θέλητε, a form of θέλω) [Table].

But I say (Λέγω δέ), live by the Spirit, “by [the] Spirit (πνεύματι) walk or you walk (περιπατεῖτε),” and you will not carry out the desires of the flesh,24 “and (καὶ) desire of flesh (ἐπιθυμίαν σαρκὸς) you never carry out (οὐ μὴ τελέσητε).” I wrote about the strength of οὐ μὴ τελέσητε elsewhere. Jesus is the One who proved this statement true.

So, to walk or live by the Spirit, buoyed up and carried along by the fruit of the Spirit—Jesus’ own love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control—is the only way I will do the good I want but cannot do. So you too, Jesus said, when you have done (ποιήσητε, a form of ποιέω) everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done (ποιῆσαι, another form of ποιέω) what was our duty.’25 Though I’ve complained—“You mean, I can’t even put in my thumb, pull out a plum and say, ‘Oh, what a good boy am I’?”26—I do recognize how little credit I deserve for what is effectively the Lord’s work in and through me.

This explains to my satisfaction why Paul and the Holy Spirit considered an I comprised of an old man who is being corrupted in accordance with deceitful desires27 and a new man who has been created in God’s image—in righteousness and holiness that comes from truth,28 who want[s] to do the good, but…cannot do it,29 unspiritual, sold into slavery to sin.30 This new desire (Romans 3:10-18), this new will, to do the will of God revealed in the law, prompted the following conclusion (Romans 7:16, 17 NET):

But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table].

Literally, “But if (εἰ δὲ) what not I want (ὃ οὐ θέλω) this I do (τοῦτο ποιῶ),” according to a note (23) in the NET, “I agree with the law (σύμφημι τῷ νόμῳ) that it is good (ὅτι καλός)” or beautiful. But now (νυνὶ δὲ) it is no longer me (οὐκέτι ἐγὼ) doing it (κατεργάζομαι αὐτὸ), “but (ἀλλὰ) this lives (ἡ |οἰκοῦσα|) in me (ἐν ἐμοὶ), sin (ἁμαρτία)” or “but this sin lives in me.”

Here is the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS). It was repeated for good measure (Romans 7:20 NET [Table]).

Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Literally, “If now (εἰ δὲ) what not I want (ὃ οὐ θέλω) I ([ἐγὼ]) this do (τοῦτο ποιῶ), it is no longer me (οὐκέτι ἐγὼ) doing it (κατεργάζομαι αὐτὸ), but (ἀλλὰ) this lives (ἡ οἰκοῦσα) in me (ἐν ἐμοὶ), sin (ἁμαρτία)” or “but this sin lives in me.”

Paul continued (Romans 7:21-25 NET):

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members [Table]. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin [Table].

Paul seemed simultaneously frustrated and calmly resigned to reside in this body of death (τοῦ σώματος τοῦ θανάτου τούτου) for a season, trusting the grace of God through Jesus Christ our Lord.31 The Lord described the scape-goat ceremony as follows:

Masoretic Text

Septuagint

Leviticus 16:21, 22 (Tanakh)

Leviticus 16:21, 22 (NET)

Leviticus 16:21, 22 (NETS)

Leviticus 16:21, 22 (English Elpenor)
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the desert by the hand of a man standing ready. And Aaron shall lay his hands on the head of the live goat and confess over it all the lawless acts of the sons of Israel and all their offenses and all their sins and shall put them on the head of the live goat and shall send it away into the desert by the hand of a ready person. and Aaron shall lay his hands on the head of the live goat, and he shall declare over him all the iniquities of the children of Israel, and all their unrighteousness, and all their sins; and he shall lay them upon the head of the live goat, and shall send him by the hand of a ready man into the wilderness.
And the goat shall bear upon him all their iniquities unto a land which is cut off (גְּזֵרָ֑ה); and he shall let go the goat in the wilderness. The goat is to bear on itself all their iniquities into an inaccessible (gᵊzērâ, גזרה) land, so he is to send the goat away into the desert. And the goat shall bear on itself their offenses to an untrodden (ἄβατον) region, and he shall send off the goat into the wilderness. And the goat shall bear their unrighteousnesses upon him into a desert (ἄβατον) land; and Aaron shall send away the goat into the wilderness.

I’ll pick this up in another essay. A table comparing Exodus 19:8 translated from the Hebrew of the Masoretic text and the Greek of the Septuagint follows:

Masoretic Text

Septuagint

Exodus 19:8 (Tanakh)

Exodus 19:8 (NET)

Exodus 19:8 (NETS)

Exodus 19:8 (English Elpenor)
And all the people answered together, and said: ‘All that HaShem (יְהוָֹ֖ה) hath spoken we will do.’ And Moses reported the words of the people unto HaShem (יְהוָֹֽה). and all the people answered together, “All that the Lord (Yᵊhōvâ, יהוה) has commanded we will do!” So Moses brought the words of the people back to the Lord (Yᵊhōvâ, יהוה). And all the people with one accord answered and said, “All that God (ὁ θεός) said we will do and heed.” Then Moyses carried the words of the people up to God (τὸν θεόν). And all the people answered with one accord, and said, All things that God (ὁ Θεός) has spoken, we will do and hearken to: and Moses reported these words to God (τὸν Θεόν).

Tables comparing Exodus 19:8; Leviticus 16:21 and 16:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Exodus 19:8; Leviticus 16:21 and 16:22 in the Septuagint (BLB and Elpenor) follow.

Exodus 19:8 (Tanakh)

Exodus 19:8 (KJV)

Exodus 19:8 (NET)
And all the people answered together, and said: ‘All that HaShem hath spoken we will do.’ And Moses reported the words of the people unto HaShem. And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD. and all the people answered together, “All that the Lord has commanded we will do!” So Moses brought the words of the people back to the Lord.

Exodus 19:8 (Septuagint BLB)

Exodus 19:8 (Septuagint Elpenor)
ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν πάντα ὅσα εἶπεν ὁ θεός ποιήσομεν καὶ ἀκουσόμεθα ἀνήνεγκεν δὲ Μωυσῆς τοὺς λόγους τοῦ λαοῦ πρὸς τὸν θεόν ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν· πάντα, ὅσα εἶπεν ὁ Θεός, ποιήσομεν καὶ ἀκουσόμεθα. ἀνήνεγκε δὲ Μωυσῆς τοὺς λόγους τούτους πρὸς τὸν Θεόν

Exodus 19:8 (Septuagint NETS)

Exodus 19:8 (English Elpenor)
And all the people with one accord answered and said, “All that God said we will do and heed.” Then Moyses carried the words of the people up to God. And all the people answered with one accord, and said, All things that God has spoken, we will do and hearken to: and Moses reported these words to God.

Leviticus 16:21 (Tanakh)

Leviticus 16:21 (KJV)

Leviticus 16:21 (NET)
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the desert by the hand of a man standing ready.

Leviticus 16:21 (Septuagint BLB)

Leviticus 16:21 (Septuagint Elpenor)
καὶ ἐπιθήσει Ααρων τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαγορεύσει ἐπ᾽ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ισραηλ καὶ πάσας τὰς ἀδικίας αὐτῶν καὶ πάσας τὰς ἁμαρτίας αὐτῶν καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον καὶ ἐπιθήσει ᾿Ααρὼν τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαγορεύσει ἐπ᾿ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν ᾿Ισραὴλ καὶ πάσας τὰς ἀδικίας αὐτῶν καὶ πάσας τὰς ἁμαρτίας αὐτῶν καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον

Leviticus 16:21 (Septuagint NETS)

Leviticus 16:21 (English Elpenor)
And Aaron shall lay his hands on the head of the live goat and confess over it all the lawless acts of the sons of Israel and all their offenses and all their sins and shall put them on the head of the live goat and shall send it away into the desert by the hand of a ready person. and Aaron shall lay his hands on the head of the live goat, and he shall declare over him all the iniquities of the children of Israel, and all their unrighteousness, and all their sins; and he shall lay them upon the head of the live goat, and shall send him by the hand of a ready man into the wilderness.

Leviticus 16:22 (Tanakh)

Leviticus 16:22 (KJV)

Leviticus 16:22 (NET)
And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness. And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. The goat is to bear on itself all their iniquities into an inaccessible land, so he is to send the goat away into the desert.

Leviticus 16:22 (Septuagint BLB)

Leviticus 16:22 (Septuagint Elpenor)
καὶ λήμψεται ὁ χίμαρος ἐφ᾽ ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς γῆν ἄβατον καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον καὶ λήψεται ὁ χίμαρος ἐφ᾿ ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς γῆν ἄβατον, καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον

Leviticus 16:22 (Septuagint NETS)

Leviticus 16:22 (English Elpenor)
And the goat shall bear on itself their offenses to an untrodden region, and he shall send off the goat into the wilderness. And the goat shall bear their unrighteousnesses upon him into a desert land; and Aaron shall send away the goat into the wilderness.

1 Romans 7:14b (NET) Table

2 John 17:17 (NET) Table

3 Ephesians 4:22b (NET)

4 Ephesians 4:24b (NET)

5 Romans 7:18b (NET) Table

6 Galatians 2:19-21 (NET)

7 Ephesians 4:22b (NET)

8 Ibid.

9 Ephesians 4:24b (NET)

10 Galatians 2:19b (NET)

11 Luke 20:38 (NET)

12 Luke 20:27 (NET)

13 Galatians 2:20a (NET)

14 Galatians 2:20b (NET)

15 Galatians 2:20c (NET)

16 Galatians 2:20d (NET)

17 Galatians 2:20e (NET)

18 Both πίστει and the article τῇ are in the dative case. Perhaps, this could be understood as “in faithfulness I live to” the Son of God, but that strikes me as the selfsame lie as All that the Lord has commanded we will do! (Exodus 19:8b NET)

19 Galatians 2:20f (NET)

20 Romans 7:18b (NET) Table

21 Galatians 2:20c (NET)

22 Ephesians 4:22b (NET)

23 Ephesians 4:24b (NET)

24 Galatians 5:16 (NET)

25 Luke 17:10 (NET)

27 Ephesians 4:22b (NET)

28 Ephesians 4:24b (NET)

29 Romans 7:18b (NET) Table

30 Romans 7:14b (NET) Table

31 Romans 7:25b (NET) Table

Romans, Part 67

Posted on by

I’m still considering, Rejoice in hope, endure in suffering, persist in prayer[1] as a description of love rather than as rules to obey.  This essay picks up where I left off in the previous essay considering Phinehas’ background and role in events at Gibeah.

Now you have rescued the Israelites from the Lord’s (yehôvâh, יהוה) judgment,[2] Phinehas told the descendents of Reuben, Gad and Manasseh after hearing their defense.  It may not be obvious in the NET but it was a very poor choice of words: Now you have delivered (nâtsal, הצלתם) the children of Israel out of the hand (yâd, מיד) of the Lord (yehôvâh).[3]  It is not possible according to yehôvâh, Nor is there any who (ʼayin, ואין; literally, nothing) can deliver (nâtsal, מציל) from My hand (yâd).[4]  Beyond that, it was yehôvâh who delivered Israel from the hand of their enemies. 

O God of my father Abraham, God of my father Isaac, O Lord (yehôvâh),[5] Jacob prayed.  Rescue (nâtsal, הצילני) me, I pray, from the hand (yâd, מיד) of my brother Esau…[6]  The Lord (yehôvâh, יהוה) said [to Moses], “I have surely seen the affliction of my people who are in Egypt.  I have heard their cry because of their taskmasters, for I know their sorrows.  I have come down to deliver (nâtsal, להצילו) them from the hand (yâd, מיד) of the Egyptians…”[7]  Jethro rejoiced because of all the good that the Lord (yehôvâh, יהוה) had done for Israel, whom he had delivered (nâtsal, הצילו) from the hand (yâd, מיד) of Egypt.[8]

I’m particularly sensitive to this because I believed that Jesus delivered me from the hand of Jehovah (though I probably didn’t think about it in exactly those words).  My situation became more acute when I was too old to pray to Jesus but told to pray to “our Father in heaven” instead.  I was fairly compliant as a child with things over which I had control.  So I prayed to “our Father in heaven.”  But I couldn’t draw near to Him, not to Jehovah, the one who wanted to condemn me to hell for failing to keep his law.

Was deliverance from the hand of yehôvâh simply a slip of Phinehas’ tongue?  After all even in the New Testament the author of the letter to the Hebrews believed that it is a terrifying thing to fall into the hands of the living God.[9]  Or did Phinehas’ word choice accurately reflect his attitude?  David’s attitude by contrast, even regarding punishment, was, Please let us fall into the hand (yâd, ביד) of the Lord (yehôvâh, יהוה), for His mercies are great; but do not let me fall into the hand (yâd, וביד) of man.[10]  Had futility crept into Phinehas’ thoughts, a darkening of his senseless heart (Romans 1:21 NET Table)?

For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.

These words were penned by a Benjaminite[11] who was extremely zealous for the traditions of [his] ancestors[12] until Jesus showed him a fresh and living way that [Jesus] inaugurated for us,[13] not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.[14]  I don’t fully understand how the Holy Spirit empowered people in the Old Testament (which is not to say that I fully understand Him in the New).

Samson is perhaps the most confusing example: Samson…grew and the Lord (yehôvâh, יהוה) empowered him.  The Lord’s (yehôvâh, יהוה) spirit began to control him in Mahaneh Dan between Zorah and Eshtaol.  Samson went down to Timnah, where a Philistine girl caught his eye.[15]  Though his parents protested his choice, the text is clear that his father and mother did not realize this was the Lord’s (yehôvâh, מיהוה) doing, because he was looking for an opportunity to stir up trouble with the Philistines.[16]  Samson’s choice and great strength are not the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[17] with which I am more familiar.

I turn to David again: Create in me a clean heart, O God, And renew a steadfast spirit within me.  Do not cast me away from Your presence, And do not take Your Holy Spirit from me.[18]  Perhaps Phinehas’ statement—Today we know that the Lord is among us, because you have not disobeyed the Lord in this[19]—is a similar recognition that yehôvâh’s presence, his Holy Spirit, creates the clean heart and steadfast spirit that effected righteousness among the descendants of Reuben, Gad and Manasseh.  Still, Moses wished for more for the descendants of Israel: I wish that all the Lord’s people were prophets, that the Lord would put his Spirit on them![20]

So I’m not sure whether Phinehas made a poor word choice or was becoming futile in his thoughts (e.g., actually intending to thank or praise the descendants of Reuben, Gad and Manasseh for delivering him from the hand of yehôvâh), whether he was fearing yehôvâh or afraid of yehôvâh, drawing near or fleeing in his heart and mind.  But I want to keep it as an open question as I move from the failure to resolve matters at Gibeah as a police function to war: The Benjaminites came from their cities and assembled at Gibeah to make war against the Israelites.[21]  

Vengeance War in Gibeah Divided Kingdom
The Lord spoke to Moses: “Exact vengeance for the Israelites on the Midianites…

Numbers 31:1, 2a (NET)

 The Israelites went up to Bethel and asked God, “Who should lead the charge against the Benjaminites?”  The Lord said, “Judah should lead.”

Judges 20:18 (NET)

 God told Shemaiah the prophet, “Say this to King Rehoboam son of Solomon of Judah, and to all Judah and Benjamin, as well as the rest of the people, ‘The Lord says this: “Do not attack and make war with your brothers, the Israelites.  Each of you go home, for I have caused this [Israel’s rebellion against Judah and Benjamin] to happen”’” [Table].

1 Kings 12:22-24a (NET)

I’ve placed the war in Gibeah between yehôvâh’s vengeance on the Midianites and his prohibition of Judah declaring war on the northern kingdom of Israel.  The Israelites assumed they were called to war against Benjamin and asked yehôvâh which tribe should lead.  The war was neither initiated nor forbidden by yehôvâh.  Judah should lead, He said.

Vengeance War in Gibeah Divided Kingdom
So Moses sent them to the war… They fought against the Midianites, as the Lord commanded Moses, and they killed every male.  They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings.  They also killed Balaam son of Beor with the sword.

Numbers 31:6-8 (NET)

 The Israelites got up the next morning and moved against Gibeah.  The men of Israel marched out to fight Benjamin; they arranged their battle lines against Gibeah.

Judges 20:19, 20 (NET)

 They obeyed the Lord and went home as the Lord had ordered them to do [Table].

1 Kings 12:24b (NET)

Assuming that Judah actually did lead Israel at Gibeah, yehôvâh was obeyed in all three examples.  Since neither Judah nor the northern kingdom of Israel suffered any casualties in a war that didn’t happen I switched to Ai for purposes of comparison below. 

Vengeance War in Gibeah Ai
Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses and said to him, “Your servants have taken a count of the men who were in the battle, who were under our authority, and not one is missing.

Numbers 31:48, 49 (NET)

 The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day.

Judges 20:21 (NET)

 The Lord was furious with the Israelites.  Joshua sent men from Jericho to Ai… So about three thousand men went up, but they fled from the men of Ai.  The men of Ai killed about thirty-six of them…

Joshua 7:1b, 2a, 4, 5a (NET)

Was yehôvâh over 600 times more furious with Israel at Gibeah than at Ai?  Okay, proportionally speaking, was He four and one half times more furious?  According to the Zohar, “God was unwilling that other sinners of Israel should be the instruments for punishing them [the descendants of Benjamin], and therefore numbers of them fell time after time until all the sinners in the attacking army had perished, and there were left only those more righteous ones who could more appropriately execute the work.”[22] If I had only the story of the battle at Ai to go on, I might agree with this assessment.  But I have more Scripture that the writer(s) of the Zohar rejected (Luke 13:1-5 NET):

Now there were some present on that occasion who told [Jesus] about the Galileans whose blood Pilate had mixed with their sacrifices.  He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things?  No, I tell you!  But unless you repent, you will all perish as well!  Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem?  No, I tell you!  But unless you repent you will all perish as well!” 

So apart from an explicit statement of Scripture (as in the case of Achan[23]) I assume that the opinion in the Zohar is unwarranted.  The reason given in the text has nothing to do with yehôvâh, rather there were seven hundred specially-trained left-handed soldiers among the Benjaminites.  Each one could sling a stone and hit even the smallest target.[24]

War in Gibeah Ai
The Israelite army took heart (châzaq, ויתחזק) and once more arranged their battle lines, in the same place where they had taken their positions the day before.

Judges 20:22 (NET)

 … and chased them from in front of the city gate all the way to the fissures and defeated them on the steep slope.  The people’s courage melted away like water.

Joshua 7:5b (NET)
The Israelites went up and wept before the Lord until evening.

Judges 20:23a (NET)

 Joshua tore his clothes; he and the leaders of Israel lay face down on the ground before the ark of the Lord until evening and threw dirt on their heads.

Joshua 7:6 (NET)

At Gibeah the Israelites suffered 22,000 casualties, grabbed or persuaded themselves and reformed their battle lines while the Israelites at Ai suffered 36 casualties and were routed.  The reason is given in the text: The men of Israel (not counting Benjamin) had mustered four hundred thousand sword-wielding soldiers, every one an experienced warrior.[25]

At Ai Joshua prayed, O, Master (ʼădônây, אדני), Lord (yehôvâh, יהוה)!  Why did you bring these people across the Jordan to hand us over to the Amorites…[26]  What will you do to protect your great reputation?[27]  Israel has sinned,[28] yehôvâh responded.  The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation.[29]  The “trial” and execution of Achan[30] (along with his family) followed this.  In Gibeah (Judges 20:23b-25 NET):

They asked the Lord, “Should we again march out to fight the Benjaminites, our brothers?”  The Lord said, “Attack them!”  So the Israelites marched toward the Benjaminites the next day.  The Benjaminites again attacked them from Gibeah and struck down eighteen thousand sword-wielding Israelite soldiers.

Israel was no longer yehôvâh’s weapon of judgment: The Lord was furious with Israel.  He said, “This nation has violated the terms of the agreement I made with their ancestors by disobeying me.  So I will no longer remove before them any of the nations that Joshua left unconquered when he died.[31]  Then I consider the trajectory from weapon of judgment to objects of mercy[32] (Matthew 5:38-42 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  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 [Table].  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.  Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].”

Jesus spoke to objects (KJV: vessels) of mercy under occupation of a very effective Roman government.  In those days Israel had no king,[33] the story of the Levite and his concubine began, addressing not merely the lack of a hereditary monarchy but the fact that Israel had rejected[34] yehôvâh as their king.  I think what is witnessed at the battle of Gibeah is two well-trained armies fighting in their own strength, without yehôvâh’s aid or interference.[35]  The outcome is a foregone conclusion as long as the larger army continues to fight.  But at first the Israelites fought for principle while the Benjaminites fought for their lives.[36]  Apart from miraculous intervention Phinehas’ role was reduced to providing encouragement and officiating at sacrifices.[37]  He is virtually nonexistent in the text.

Admittedly, I’m threading the eye of a subtle needle here.  I recognize that the Israelites intended to go to war by the throw of the dice.  But I accept yehôvâh’s acquiescence (at a minimum) because the Scripture reads: The Lord (yehôvâh, יהוה) said, “Judah should lead”[38] and, The Lord (yehôvâh, יהוה) said, “Attack them!”[39]  At the same time I’m hearing, The Lord (yehôvâh, יהוה) said, “Attack, for tomorrow I will hand (yâd, בידך) them over to you”[40] and, The Lord (yehôvâh, יהוה) annihilated Benjamin before Israel,[41] as Phinehas’ manner of speaking, expressing yehôvâh’s foreknowledge and it’s fulfillment, and not necessarily yehôvâh’s direct involvement as when Israel was his weapon of judgment.

If I were able to interview all the survivors, I take it for granted that I’d hear many battlefield stories of individual and small group salvations credited to yehôvâh’s intercession.  I don’t doubt that many of those stories would be true examples of yehôvâh’s intercession.  Nor do I doubt that I would hear true salvation stories from both opposing armies.  But I doubt that Israel was yehôvâh’s weapon of judgment against Benjamin as they were against Midian.

The next day Israel followed the same tactic[42] against Benjamin that Joshua commanded at Ai.[43]  I don’t know if this came from Joshua’s writing, Phinehas’ memory or is evidence of the development of a professional military command structure with an institutional memory.  The Benjaminites apparently did not read Joshua, did not have Phinehas as an advisor or did not have a professional military command structure with an institutional memory and fell for the ruse.  The Israelites struck down that day 25,100 sword-wielding Benjaminites.[44]  Counting the 600 survivors they had only killed 1,000 in the previous two days of fighting while they suffered 40,000 casualties.

Israel apparently left the survivors alone for four months.  The Israelites regretted what had happened to their brother Benjamin.[45]  Why, O Lord God of Israel, has this happened in Israel? they prayed.  An entire tribe has disappeared from Israel today![46]

[1] Romans 12:12 (NET)

[2] Joshua 22:31b (NET)

[3] Joshua 22:31b (NKJV)

[4] Deuteronomy 32:39b (NKJV)

[5] Genesis 32:9a (NET)

[6] Genesis 32:11a (NET)

[7] Exodus 3:7, 8a (NET)

[8] Exodus 18:9 (NET)

[9] Hebrews 10:31 (NET)

[10] 2 Samuel 24:14 (NKJV)

[11] Romans 11:1, Philippians 3:5 (NET)

[12] Galatians 1:14b (NET)

[13] Hebrews 10:20a (NET)

[14] 2 Corinthians 3:6b (NET)

[15] Judges 13:24b-14:1 (NET)

[16] Judges 14:4a (NET)

[17] Galatians 5:22, 23a (NET)

[18] Psalm 51:10, 11 (NKJV) Table1 Table2

[19] Joshua 22:31a (NET)

[20] Numbers 11:29b (NET)

[21] Judges 20:14 (NET)

[22] http://jbq.jewishbible.org/assets/Uploads/412/jbq_41_2_idolofmicah.pdf

[23] In fact, no one would say that the 36 who died at Ai were worse sinners than the other 2,964 soldiers because as yehôvâh’s weapon of judgment all Israel was guilty and subject to annihilation because one man sinned.

[24] Judges 20:16 (NET)

[25] Judges 20:17 (NET)

[26] Joshua 7:7 (NET)

[27] Joshua 7:9b (NET)

[28] Joshua 7:11a (NET) Table

[29] Joshua 7:12a (NET) Table

[30] Joshua 7:16-26 (NET)

[31] Judges 2:20, 21 (NET)

[32] Romans 9:21-24  Darby related this directly to Romans 11:30-32 in his translation: For as indeed *ye* [also] once have not believed in God, but now have been objects of mercy through the unbelief of *these*; so these also have now not believed in your mercy, in order that *they* also may be objects of mercy.  For God hath shut up together all in unbelief, in order that he might shew mercy to all.

[33] Judges 19:1a (NET)

[34] 1 Samuel 8:6-9 (NET)

[35] Judges 7:9-14 (NET)

[36] Deuteronomy 13:12-18 (NET)

[37] Judges 20:26-28 (NET)

[38] Judges 20:18b (NET)

[39] Judges 20:23b (NET)

[40] Judges 20:28b (NET)

[41] Judges 20:35a (NET)

[42] Judges 20:29-48 (NET)

[43] Joshua 8:3-8 (NET)

[44] Judges 20:35b (NET)

[45] Judges 21:6a (NET)

[46] Judges 21:3 (NET)

Romans, Part 44

Posted on by

Therefore I exhort you, brothers and sisters, Paul continued, by the mercies (οἰκτιρμῶν)[1] of God…[2]  The Greek word οἰκτιρμῶν (a form of οἰκτιρμός), translated mercies, is the noun that corresponds to the verb translated compassion in, I will have mercy on whom I have mercy, and I will have compassion (οἰκτιρήσω, a form of οἰκτείρω)[3] on whom I have compassion (οἰκτίρω, another form of οἰκτείρω).[4]  It was translated mercy again in Paul’s conclusion written to the Colossians: Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy (οἰκτιρμοῦ, another form of οἰκτιρμός), kindness, humility, gentleness, and patience, bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else.  Just as the Lord has forgiven you, so you also forgive others.[5]

Jesus said, love your enemies, and do good, and lend, expecting nothing back.  Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.  Be merciful (οἰκτίρμονες, a form of οἰκτίρμων),[6] just as your Father is merciful (οἰκτίρμων).[7]  The Greek word οἰκτίρμων is essentially the adjective of the noun οἰκτιρμός and the verb οἰκτείρω.  Taken together these three passages give me some understanding of what it means to present [my body] as a sacrifice in Paul’s conclusion: Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God – which is your reasonable service.[8]

It took me some time to get here.  At first I thought the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) applied only to Paul’s exhortation.  I thought that because of God’s mercies to me it was reasonable that I present my body as a sacrifice to Him.  My religion had no rite or ritual for accomplishing this, but it did have a saying: Those who attend faithfully on Sunday morning love the church; those who attend faithfully Sunday morning and Sunday evening love the Pastor; but those who attend faithfully on Sunday and Wednesday evening prayer meeting love the Lord.  I assumed that presenting my body as a sacrifice had something to do with attending church every time the doors were open and doing whatever the Pastor said: Obey your leaders and submit to them, the author of the letter to the Hebrews wrote, for they keep watch over your souls and will give an account for their work.[9]

I might have continued trying to prove how much I loved God rather than being transformed by his love.  But I continued studying the Bible and the Holy Spirit brought Scriptures to mind that disagreed with, or severely limited, the points my various Pastors made in their sermons.  It was a difficult and confusing time.  But eventually I began to see the Bible, not as a rule book, but as a way to know the only true God, and Jesus Christ, whom [He] sent.[10]

The Bible changed then from a discussion of many things into a discussion of primarily one issue from many perspectives, namely, this eternal life in Jesus Christ.  In that light it was easier to recognize that the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) also described how to present my body as a sacrifice: διὰ (through) the mercies of God, sharing in his compassion, clothed with [his] heart of mercy, his kindness, his humility, his gentleness, and his patience…forgiving one another…Just as the Lord has forgiven [me], being merciful just as he is merciful.

Do not be conformed to this present world,[11] Paul added more detail.  I assume that this present world is equivalent to the works of the flesh:[12] hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying.[13]  I didn’t leave sexual immorality (πορνεία),[14] impurity, depravity, idolatry, sorcery and murder[15] out of this list because I think they are any less the works of the flesh.  Given my background and upbringing they are the obvious works of the flesh while hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying might seem virtuous if directed against sin or sinners or heretics or people who don’t accept my interpretation of the Bible.

The word translated envying for instance is φθόνοι (a form of φθόνος).[16]  Pilate knew that [Jesus’ accusers] had handed him over because of envy[17] (φθόνον, another form of φθόνος).  If I were writing myself as a character in a movie it would make perfect sense for that character to envy Ingmar Bergman, a creative genius, a talented and successful director of both theater and film.  So much in his films seems like anti-religious agitprop.  I have never heard that he repented or showed any signs of faith in Jesus.  By all rights I, like Bess from Lars Von Trier’s “Breaking the Waves,” should say of Ingmar Bergman, “He will go to hell; everyone knows that.”

Yet when I search myself I find instead that I hope against hope for God’s mercy.  I can’t find an explanation for it apart from the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[18] that floods into me and through me from the Holy Spirit.  I am not as creative or talented or successful as Ingmar Bergman, but I have received a superabundance of mercy and grace while he suffered unspeakably from religious minds, his own as well as those of others.  Do not be conformed to this present world, but be transformed by the renewing of your mind, Paul continued in Romans, so that you may test and approve what is the will of God – what is good and well-pleasing and perfect (τέλειον, a form of τέλειος).[19]

Love never ends (πίπτει, a form of πίπτω),[20] Paul wrote the Corinthians.  According to the definitions listed in the NET online Bible this means that love never 1) descends from a higher place to a lower; love never 1a) falls, 1a1) is thrust down 1b) (metaph.) falls under judgment, or comes under condemnation; love never 2) descends from an erect to a prostrate position 2a) falls down 2a1) is prostrated, or falls prostrate;[21] love never 2a2) is overcome by terror or astonishment or grief or under the attack of an evil spirit or of falling dead suddenly; love never 2a3) is dismembered like a corpse by decay 2a4) prostrates itself 2a5) renders homage or worship to one 2a6) falls out, falls from, perishes or is lost; love never 2a7) falls down, or falls into ruin 2b) is cast down from a state of prosperity 2b1) falls from a state of uprightness; love never 2b2) perishes, comes to an end, disappears, ceases; love never 2b3) loses authority, or no longer has force 2b4) is removed from power by death 2b5) fails of participating in, or misses a share in [Christ’s salvation because love (ἀγάπη) is his salvation and his righteousness in a word].

This was in contrast to prophecies, that will be set aside…tongues, that will cease…and knowledge, that will be set aside.[22]  For we know in part, and we prophesy in part, but when what is perfect (τέλειον, a form of τέλειος) comes, the partial will be set aside.[23]  Love not only transcends this coming perfection, it facilitates it according to John: whoever obeys his word, truly in this person the love of God has been perfected (τετελείωται, a form of τελειόω).[24]  By this we know that we are in him.[25]

But to each one of us grace was given according to the measure of the gift of Christ,[26] Paul wrote the Ephesians.  It was he 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, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature (τέλειον, a form of τέλειος) person, attaining to the measure of Christ’s full stature.[27]  I have begun to wonder: if the apostles, prophets, evangelists, pastors and teachers aren’t encouraging me to be perfected in God’s love, are they acting as ambassadors for Christ[28] or emissaries of the religious mind?

Paul wrote the Colossians, I became a servant of the church according to the stewardship from God – given to me for you – in order to complete (πληρῶσαι, a form of πληρόω; or, fulfill) the word of God, that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.  God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature (τέλειον, a form of τέλειος; e.g., perfected in and by God’s love) in Christ.[29]

When I consider the justice of God’s mercy in and through Christ I am reminded of Friedrich Nietzsche.  Jesus said, Do not be afraid of those who kill the body but cannot kill the soul.[30]  The soul cannot be killed with weaponry.  But Friedrich Nietzsche came about as close to being a soul killer as I can imagine a human being becoming.  Who can calculate his devastating impact on the souls of academics and the intelligentsia?  But if I imagine him in torment in hell for all eternity, cursing his nonexistent god, I realize that I can imagine no greater destruction of the personality I know as Friedrich Nietzsche than to find him one day clothed and in his right mind,[31] and sitting at the feet of Jesus.

[2] Romans 12:1a (NET)

[4] Romans 9:15 (NET)

[5] Colossians 3:12, 13 (NET)

[7] Luke 6:35, 36 (NET)

[8] Romans 12:1 (NET)

[9] Hebrews 13:17a (NET)

[11] Romans 12:2a (NET)

[17] Matthew 27:18 (NET)

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

[19] Romans 12:2 (NET)

[20] 1 Corinthians 13:8a (NET)

[21] At the end of the movie “The Lord of the Rings – The Return of the King” as the newly crowned king approached, the Hobbits—Frodo, Sam, Merry and Pippin—bowed.  The king said, “My friends, you bow to no one.”  Then he and all present knelt before them.  In the context of the fruit of the Spirit love certainly does not fall prostrate before rules or laws:  Against such things there is no law (Galatians 5:23b NET).  On the contrary, Love does no wrong to a neighbor. Therefore love is the fulfillment of the law (Romans 13:10 NET).  The fear that I might love too much, be too joyful, too peaceful, too patient, too kind, too good, too faithful, too gentle, or too controlled by the Holy Spirit, that I should intervene and hold myself aloof from being engulfed, buoyed up and carried along by that living stream that makes glad the city of God, that I should draw back to some Aristotelian mean between the extremes, is not from God.  In this sense then I understand “Love never falls prostrate” (or never “renders homage or worship”), not that Love is god, but that God is love.

[22] 1 Corinthians 13:8b (NET)

[23] 1 Corinthians 13:9, 10 (NET)

[25] 1 John 2:5 (NET)

[26] Ephesians 4:7 (NET)

[27] Ephesians 4:11-13 (NET)

[28] 2 Corinthians 5:20 (NET)

[29] Colossians 1:25-28 (NET)

[30] Matthew 10:28a (NET)

Romans, Part 22

Posted on by

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

1 Romans 5:1 (NET)

2 Luke 11:21 (NET)

3 Luke 14:32 (NET)

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.

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)

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”

24 1 Corinthians 13 (NET)

Romans, Part 14

Posted on by

But if our (ἡμῶν) unrighteousness demonstrates (συνίστησιν, a form of συνιστάω) the righteousness of God, Paul continued, what shall we say? The God who inflicts wrath is not unrighteous, is he?  (I am speaking in human terms.)1  This is similar, though not identical, to a concern Paul addressed later in his letter to the Romans (Romans 9:22-24 NET):

But what if God, willing to demonstrate (ἐνδείξασθαι, a form of ἐνδείκνυμι) his wrath and to make known (γνωρίσαι, a form of γνωρίζω) his power, has endured with much patience the objects of wrath prepared for destruction?  And what if he is willing to make known (γνωρίσῃ, another form of γνωρίζω) the wealth of his glory on the objects of mercy that he has prepared beforehand for glory – even us, whom he has called, not only from the Jews but also from the Gentiles?

In the latter example there is no question about God’s righteousness when inflicting wrath, but these two are joined in my opinion as some of the implications of faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing comes by God (or Christ) uttering, “hear,” that Paul worked through in this letter.  Paul’s differentiation of the objects of wrath from the objects of mercy, whom [God] has called, not only from the Jews but also from the Gentiles, and the caveat in Romans 3:5—I am speaking in human terms—leads me to the conclusion that our unrighteousness is an example of Paul identifying with every human being from Romans 3:4 (NET),2 in particular those who have not yet been told to “hear.”

And I seriously question the translation of συνίστησιν (a form of συνιστάω) as demonstrates here.  It seems to me the translators are trying to make the question as obtuse as possible.  To demonstrate is to “clearly show the existence or truth of (something) by giving proof or evidence,” or to “give a practical exhibition and explanation of” something.  Clearly the unrighteousness of those who have no faith because they do not hear the message of Christ because He has not yet uttered “hear” to them will never show the existence or truth of the righteousness of God by giving proof or evidence.  Neither will their unrighteousness give a practical exhibition and explanation of God’s righteousness.

In the King James translation the word commend was used for συνίστησιν.  One of the definitions of commend is to “present as suitable for approval or acceptance.”  Now, the unrighteousness of those who have no faith because they do not hear the message of Christ because He has not yet uttered “hear” to them might very well commend the righteousness of God if the two are presented side by side for comparison and contrast.  So then I have a real question:  If the unrighteousness of those who have no faith because they do not hear the message of Christ because He has not yet uttered “hear” to them commends the righteousness of God, is God unrighteous when he inflicts wrath on them?

Absolutely not! Paul said unequivocally.  For otherwise how could God judge (κρινεῖ, a form of κρίνω) the world?3  Paul already stated that there is no partiality4 with God.  For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.5  None of that changes because the hearing that is so crucial to faith in Christ comes from God rather than from some special insight or intelligence or virtue in those who hear and believe the message.

For if by my lie, Paul continued, the truth of God enhances (ἐπερίσσευσεν, a form of περισσεύω) his glory (δόξαν, a form of δόξα), why am I still actually being judged (κρίνομαι, another form of κρίνω ) as a sinner?6  I think it is safe to assume that Paul was still speaking in human terms.7  But I want to entertain the question.  After all, one of the reasons Paul gave for the wrath of God in the first chapter of Romans was they did not glorify (ἐδόξασαν, a form of δοξάζω) him as God.8  And here is God’s glory (δόξαν, a form of δόξα) being enhanced by the truth of God in juxtaposition to the lie of one who has no faith because he does not hear the message of Christ because He has not yet uttered “hear.”

I criticize the NET translators often without any standing to do so.  So I want to make a point of saying I think they have it exactly right here.  It is the truth of God which enhances his glory, not the lie.  The answer is in the question.  The one who has no faith because he does not hear the message of Christ because He has not yet uttered “hear,” is judged as a sinner precisely because of the truth of God, for sinner he is.

Paul was laying the groundwork for a statement that occurs later in his letter to the Romans: But the gracious gift is not like the transgression.  For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply (ἐπερίσσευσεν, a form of περισσεύω) to the many!9  The fact that God is gracious does not alter the fact that the one who has no faith because he does not hear the message of Christ because He has not yet uttered “hear,” is a sinner.  And it certainly doesn’t mean that sinning is a good way to enhance (ἐπερίσσευσεν) or multiply (ἐπερίσσευσεν) the grace of God.

And why not say, Paul continued, “Let us do evil so that good may come of it”? – as some who slander us allege that we say.10  Paul switched roles abruptly here, from identifying with those who have no faith because they do not hear the message of Christ because He has not yet uttered “hear,” to those who have faith because they hear the message of Christ because He has uttered “hear.”

Apparently there were Jews, slanderers or blasphemers of the believers in Christ, who alleged that the Gospel message was, Let us do evil so that good may come of it.  The Jewish leaders assumed that Jesus was not of God because He healed on the Sabbath and called God his Father.11  A disciple is not greater than his teacher, Jesus said, nor a slave greater than his master.  It is enough for the disciple to become like his teacher, and the slave like his master.  If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!12  Paul answered those slanderers or blasphemers curtly but factually, Their condemnation is deserved!13

What then? Are we better than they?14  I quoted from the New King James translation for a reason.  I believe Paul was saying, “What then?  Are we, who have faith because we hear the message of Christ because He has uttered ‘hear,’ better than they whose condemnation is deserved?”  The NET renders it, What then?  Are we better off?15  It may seem nitpicky but I would say, “Yes, those who have faith because they hear the message of Christ because He has uttered ‘hear’ are much better off than those whose condemnation is deserved, because they won’t receive the condemnation they also deserve.”  But are they better, holding themselves before those whose condemnation is deserved?  Certainly not, for we have already charged that Jews and Greeks alike are all under sin…16

Now, some translations17 that use better off, also assume that Paul was identifying with Jews here and add that to the text: Does it mean that we Jews are better off than the Gentiles?18  In that case, better and better off are essentially equivalent.  But then the slanderers or blasphemers would have been Gentiles who accused Jews of preaching “Let us do evil so that good may come of it.”  Granted Paul did write Jews and Greeks, but I assume that to be a literary way of saying all (or, no one) like the Old Testament quotations that follow (Romans 3:10-18 NET):

…just as it is written: “There is no one righteous, not even one, there is no one who understands, there is no one who seeks God. All have turned away, together they have become worthless; there is no one who shows kindness, not even one [Table].”  “Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.”  “Their mouths are full of cursing and bitterness.”  “Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.”  “There is no fear of God before their eyes.”

 

Addendum: March 24, 2021
A table comparing Romans 2:11 in the NET and KJV follows.

Romans 2:11 (NET)

Romans 2:11 (KJV)
For there is no partiality with God. For there is no respect of persons with God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ ου γαρ εστιν προσωποληψια παρα τω θεω ου γαρ εστιν προσωποληψια παρα τω θεω

1 Romans 3:5 (NET)

2 …every human being shown up as a liar… Table

3 Romans 3:6 (NET)

5 Romans 2:11, 12 (NET)

6 Romans 3:7 (NET)

7 Romans 3:5 (NET)

9 Romans 5:15 (NET)

10 Romans 3:8 (NET)

12 Matthew 10:24, 25 (NET)

13 Romans 3:8 (NET)

14 Romans 3:9a (NKJV)

15 Romans 3:9a (NET)

16 Romans 3:9b (NET)

17 The New American Bible is interesting in that the translators recognized the problem of better off and addressed it in the verse by changing the answer:  Well, then, are we better off?  Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin… Romans 3:9 (NAB)

18 Romans 3:9 (CEV)