Tag Archives: Romans 3:22

Paul’s Religious Mind Revisited, Part 3

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The movie Spotlight is named after a team of investigative journalists at the Boston Globe.  They pierce a smokescreen of secrecy—fueled by police, prosecutors, defense attorneys, businessmen, civil servants, their own bosses and colleagues, even their own subconscious desires to protect the reputation of the Catholic Church—to shine a spotlight on priests’ abuse of children, both sexual and spiritual, in articles published in 2002.  There are spoilers here.  Though the film is based on actual events and people, I’m writing about characters in a movie, including the Catholic Church.

The scope of investigative journalist Mike Rezendes’ (Mark Ruffalo) research is broadened by phone conversations with Richard Sipe (Richard Jenkins – voice only), a psychiatrist and former priest, who treated pedophile priests during the last half of the 1960’s.  I quote one of their conversations, more personal than professional.

“Richard, do you still go to mass?” Mike asks.

“No.  No, I haven’t been to church for some time now.  But I still consider myself a Catholic.”

“How does that work?”

“Well, the church is an institution, Mike, made of men.  It’s passing.  My faith is in the eternal.  I try to separate the two.”

“Sounds tricky.”

“It is,” Richard agrees.

Cardinal Law (Len Cariou) presides over a shell game in the Boston Archdiocese, moving pedophile priests from parish to parish.  A super at the end of Spotlight reads, “In December 2002, Cardinal Law resigned from the Boston Archdiocese.  He was reassigned to the Basilica di Santa Maria Maggiore in Rome, one of the highest ranking Roman Catholic churches in the world.”

The producers expect us to feel a certain way about that fact.  I want to use it to distinguish church—a not-for-profit business—from what I’ll call ἐκκλησία, those called by God through Jesus Christ to be led by his Holy Spirit.  Cardinal Law was promoted by the church.  He was a company man defending it from scandal.  Richard says: “the secretary-canonist for the papal nuncio…co-authored a report warning pedophile priests were a billion-dollar liability” sixteen years earlier than the present in the film.  But this faithfulness to the church doesn’t work out so well for the ἐκκλησία, especially the little ones Jesus mentioned (Matthew 18:6, Mark 9:42, Luke 17:1, 2).

Spotlight editor Walter “Robby” Robinson (Michael Keaton) threatens attorney Eric Macleish (Billy Crudup)—who profited settling child abuse cases against the Church privately—for information and confirmation: “We’ve got two stories here.  We’ve got a story about degenerate clergy, and we’ve got a story about a bunch of lawyers turning child abuse into a cottage industry.  Now, which story do you want us to write?”  Later however Robby admits regretfully:

“We had all the pieces.  Why didn’t we get it sooner?…Macleish sent us a letter on 20 priests, years ago…We buried the story in Metro.  No folo.”

“That was you,” Robby’s boss Ben Bradlee, Jr. (John Slattery) says.  “You were Metro.”

“Yeah.  That was me.  I’d just taken over.  I don’t remember it at all.  But yeah…”

Paul was concerned with both, the church and the ἐκκλησία, without distinguishing between the two.

church

ἐκκλησία
When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?….So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church?  I say this to your shame!  Is there no one among you wise enough to settle disputes between fellow Christians?  Instead, does a Christian sue a Christian, and do this before unbelievers?

1 Corinthians 6:1, 4-6 (NET)

 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated.  Why not rather be wronged?  Why not rather be cheated?  But you yourselves wrong and cheat, and you do this to your brothers and sisters!

1 Corinthians 6:7, 8 (NET)

His most beautiful words to the ἐκκλησία and to the church are his words on love.  In his letter to the Corinthians love was presented as one way, albeit, a way that is beyond comparison,[1] a more excellent way (KJV), a still more excellent way (ESV), a way of life that is best of all (NLV), the most excellent way (NIV), the same way Jesus preached in the sermon on the mount (Matthew 5:13-48 NET).  In his letter to the Romans Paul presented love as the only way (Romans 13:8-10 NET):

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”  Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law.

Cleary, the love of natural humans will not fulfill the law.  We must all be born from above[2] through faith in Jesus Christ, dependent instead on the righteousness of God through the faithfulness of Jesus Christ for all who believe,[3] the love that is an aspect of the fruit of his Holy Spirit.  I’ll continue contrasting Paul’s regime in 1 Corinthians 5 to Jesus’ regime in Revelation 2:18-29.

Paul’s Regime

Jesus’ Regime
Your boasting is not good.  Don’t you know that a little yeast (ζύμη) affects the whole batch of dough?

1 Corinthians 5:6 (NET)

 But to the rest of you in Thyatira, all who do not hold to this teaching (who have not learned the so-called “deep secrets of Satan”), to you I say: I do not put any additional burden on you.  However, hold on to what you have until I come.

Revelation 2:24, 25 (NET)
Clean out the old yeast (ζύμην, another form of ζύμη) so that you may be a new batch of dough – you are, in fact, without yeast (ἄζυμοι, a form of ἄζυμος).  For Christ, our Passover lamb, has been sacrificed.  So then, let us celebrate the festival, not with the old yeast (ζύμῃ, another form of ζύμη), the yeast (ζύμῃ, another form of ζύμη) of vice and evil, but with the bread without yeast (ἀζύμοις, another form of ἄζυμος), the bread of sincerity and truth.

1 Corinthians 5:7, 8 (NET)

Not good your boasting (or, glorying, KJV, NKJV), Paul wrote.  The Greek word translated good is καλὸν (a form of καλός).  This is the beautiful good of Jesus’ works.  What follows is a quote from an article by George Long in William Smith’s “A Dictionary of Greek and Roman Antiquities,” defining incestum in Roman law:

If a man married a woman whom it was forbidden for him to marry by positive morality (moribus), he was said to commit incestum (Dig. 23 tit. 2 s39). Such a marriage was in fact no marriage, for the necessary connubium between the parties was wanting. Accordingly, incestum is the sexual connection of a male and a female, whether under the form of marriage or not, if such persons cannot marry by reason of consanguinity.

There was no connubium between persons related by blood in the direct line, as parents and children. If such persons contracted a marriage it was Nefariae et Incestae nuptiae. There was no connubium between persons who stood in the relation of parent and child by adoption, not even after the adopted child was emancipated.

With this in mind I would say it was the most likely meaning of the kind of immorality that is not permitted even among the Gentiles.[4]  A man cohabiting with his father’s wife, was against the law, Roman law as well as yehôvâh’s law.  In other words, it was a circumstance not unlike those in the movie Spotlight.  Would anyone consider the conspiratorial cover-up revealed in Spotlight a beautiful good?

Of course, now I need to consider whether turn this man over to Satan (σατανᾷ, a form of Σατανᾶς; adversary) was simply an instruction to turn him over to Roman authorities in the city of Corinth.  But I reject that notion just as quickly.  Roman authorities had no interest in the blasphemy of Hymenaeus and Alexander.  I find no guilt in him,[5] Pilate said of Jesus, while the Jewish authorities had Him dead to rights for blasphemy (Matthew 26:25, Mark 14:63, Luke 22:71 NET) if He is not yehôvâh, the Son of God the Father.

Don’t you know that a little yeast (ζύμη) affects the whole batch of dough?[6]  Paul continued.  Yes, that is exactly how Jesus expected his teaching to work in and through those who are called according to his purpose:[7]  He told them another parable: “The kingdom of heaven is like yeast (ζύμῃ) that a woman took and mixed with three measures of flour until all the dough had risen.”[8]  To be fair Paul wasn’t writing about Jesus’ teaching.  He wrote about the yeast (ζύμῃ, another form of ζύμη) of vice and evil.  He’d already been-there-done-that as far as Jesus’ teaching was concerned.  In 1 Corinthians he was scrambling to put the toothpaste[9] back in the tube.

I need to pause to spell out what I’m actually thinking.  That is the main purpose of these essays, after all, to remind me what I was thinking as I did a particular word study.  As I worked on this one I stumbled across a website by Sherry Shriner.  She uses many of the Scriptures I use to assert that “The Apostle Paul Was A Deceiver!  He was Satan In The Flesh!  An Antichrist!”[10]  I’m not asserting that at all, only that Paul is a human being, born from above, led by the Holy Spirit, struggling at times with the sinfulness of his own flesh or with overcoming his own religion, which he characterized as my own righteousness derived from the law.[11]

More to the point here in 1 Corinthians 5 I think he struggled with 1) the repercussions of changing[12] his manner of teaching—When I came to you, brothers and sisters, I did not come with superior eloquence or wisdom as I proclaimed the testimony of God.  For I decided to be concerned about nothing among you except Jesus Christ, and him crucified[13]—and, 2) his allegiance to James’ abbreviated version of the law (Acts 15:19, 20 NET) from the Jerusalem Council—As [Paul, Silas and Timothy] went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.[14]  I think what the NET translators called a Corinthian slogan—All things are lawful for me[15]—was the logical consequence of this teaching.  I also think the Corinthians may have been the most sinful people (1 Corinthians 6:9-11 NET) to be called to that time—but called they were (Acts 18:9-11 NET):

The Lord said to Paul by a vision in the night, “Do not be afraid, but speak and do not be silent, because I am with you, and no one will assault you to harm you, because I have many people in this city” [Table].  So he stayed there a year and six months, teaching the word of God among them.

According to Kyle Harper: “Prostitution [πορνεία; sex with “slaves, prostitutes, and concubines”] was considered a social necessity, an alternative to the violation of respectable women [μοιχεία], in the Roman Empire no less than in classical Greece.”  But “πορνεία was not a common term before Judaism and Christianity infused it with new meaning.”[16]  “Πορνεία in the Testaments of the Twelve Patriarchs functions,” Mr. Harper continued, “as a catchall vice for any sexual transgression….Reuben was guilty of πορνεία for sleeping with Bilhah, Rachel’s maid, because his father had been in the same bed….”[17]  The thought that Paul derived his understanding of πορνεία from a book of fiction sent me to bed for a time.

When I got back to work I realized that the language of popular fiction[18] might well reflect the common word usage of a people and a time.  I realized we are not told whether the man who had his father’s wife was a Jew or proselyte who might be familiar with a usage of πορνεία that would include incestum, or a pagan more familiar with πορνεία as sex with slaves, prostitutes or concubines.  I don’t know whether Paul assumed his hearers understood the breadth of πορνεία that may have been common in Second Temple Judaism or taught it explicitly in Corinth.  I know Paul wrote a sin list in his letter to the Galatians (5:19-21a NET):

NET

Parallel Greek
Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινα ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, |φόνοι,| μέθαι, κῶμοι καὶ τὰ ὅμοια τούτοις

In the Textus Receptus this list begins with μοιχεία (adultery).  But the things that come out of the mouth come from the heart, Jesus said, and these things defile a person.  For out of the heart come evil ideas, murder, adultery, sexual immorality (πορνεῖαι, another form of πορνεία), theft, false testimony, slander.[19]  And, For from within, out of the human heart, come evil ideas, sexual immorality (πορνεῖαι, another form of πορνεία), theft, murder, adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.[20]

Jesus’ Sin Lists in Greek
Matthew 5:19

Mark 7:21, 22
διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη

These sin lists alter the landscape considerably.  It is not possible for the words πορνείας[21] (another form of πορνεία) or πορνείαν[22] (another form of πορνεία) from James’ abbreviated version of the law to stand for every defilement that comes from the human heart, every work of the flesh.  Frankly, I think all of this happened in space and time to push Paul, the human author of so much of the New Testament commentary on the Gospel, to abandon his allegiance to this decision of the Jerusalem Council and to hear better words and gain a better understanding.  And I think these events are recorded in Scripture so that we would see how much better these words and this understanding actually are (Romans 7:7, 12; 3:19-24, 31 NET):

What shall we say then?  Is the law sin?  Absolutely not!  Certainly, I would not have known sin except through the law.  For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.”

So then, the law is holy, and the commandment is holy, righteous, and good.

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.  For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.  But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.  For there is no distinction, for all have sinned and fall short of the glory of God.  But they are justified freely by his grace through the redemption that is in Christ Jesus.

Do we then nullify the law through faith?  Absolutely not!  Instead we uphold the law.

Confronted with a Corinthian man who had his father’s wife, Paul turned to Satan for help.  Confronted with pedophile priests, the Catholic Church turned to psychologists and psychiatrists.[23]  Spotlight, perhaps it is unnecessary to say, is not a movie about the amazing power of psychologists and psychiatrists to take away the sin of pedophile priests.

On the next day John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away (αἴρων, a form of αἴρω) the sin of the world!”[24]

For far too long I believed that meant forgiveness only.  I didn’t believe that, Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.[25]  I didn’t believe that all who are led by the Spirit of God are the sons of God.[26]  I thought it was all up to me: my faith, my obedience, my love, my joy, my peace, my patience, my kindness, my goodness, my faithfulness, my gentleness, and my self-control.

[1] 1 Corinthians 12:31b (NET)

[2] John 3:7b (NET)

[3] Romans 3:22 (NET)

[4] 1 Corinthians 5:1b (NET) Table

[5] John 19:6b (ESV)

[6] 1 Corinthians 5:6b (NET)

[7] Romans 8:28b (NET)

[8] Matthew 13:33 (NET)

[9] Romans, Part 66; Romans, Part 68

[10] http://www.justgivemethetruth.com/paul_was_a_deceiver.htm

[11] Philippians 3:9 (NET)

[12] Paul in Corinth; Romans, Part 2; Paul in Athens

[13] 1 Corinthians 2:1, 2 (NET) Table

[14] Acts 16:4 (NET) Table

[15] 1 Corinthians 6:12a (NET)

[16] Kyle Harper: “Porneia—The Making of a Christian Sexual Norm;” Journal of Biblical Literature 131, no. 2 (2012); p. 369; “For all the importance of prostitution in Greek and Roman societies, πορνεία was not a common word.  Πορνεία occurs in only four classical authors (by contrast, the word occurs nearly four hundred times in Jewish and Christian literature before 200 c.e., and over eighteen hundred times between 200 and 600 c.e.).”  (I cannot link to this article directly, but was able to download it at academia.edu.)

[17] ibid, p. 372

[18] What lover of the Old Testament Scriptures wouldn’t want to hear the patriarchs confess their sexual sins according to the law yehôvâh delivered at Sinai so many years after the patriarchs themselves died?

[19] Matthew 15:18, 19 (NET)

[20] Mark 7:21, 22 (NET)

[21] Acts 15:20, 29 (NET)

[22] Acts 21:25 (NET)

[23] http://www.themediareport.com/2015/11/30/cardinal-law-spotlight-movie/  (I am not the “Dan” who commented on this article, by the way.  I just discovered this site researching the current essay.)

[24] John 1:29 (NET)

[25] 1 John 3:9 (NET)

[26] Romans 8:14 (NET)

Fear – Genesis, Part 5

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I think I am safe using the word fear to describe Jacob’s prognostication that Simeon and Levi…had brought ruin on him by making him a foul odor among the inhabitants of the land, that the Canaanites and the Perizzites…would join forces against him and attack him, and both he and his family would be destroyed![1]  It was not a prophecy; it did not come to pass.  It was a rational appraisal of the likely response of men born of Adam (then Noah).  And it was a righteous expectation of the law God gave Noah and his sons after the flood (Genesis 9:5, 6 NET).

For your lifeblood I will surely exact punishment, from every living creature I will exact punishment.  From each person I will exact punishment for the life of the individual since the man was his relative.  Whoever sheds human blood, by other humans must his blood be shed; for in God’s image God has made humankind.

Simeon and Levi had perpetrated the kind of violence that brought the flood in the first place (Genesis 6:11-13 NET).

The earth was ruined in the sight of God; the earth was filled with violence.[2]  God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.  So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.  Now I am about to destroy them and the earth.”

It is a fearful thing to contemplate a God with the power and the will for such destruction (Genesis 6:5-7 NET).

But the Lord saw that the wickedness of humankind had become great on the earth.  Every inclination of the thoughts of their minds was only evil all the time.  The Lord regretted that he had made humankind on the earth, and he was highly offended.  So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, including creatures that move on the ground and birds of the air, for I regret that I have made them.”

But if I take the Lord’s reasons and offense seriously, his relative tolerance of human evil after the flood is just as fearful a thing if in a different way (Genesis 8:21, 22 NET).

I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on.  I will never again destroy everything that lives, as I have just done.  While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.

And thus the law: Whoever sheds human blood, by other humans must his blood be shed.[3]

Though Simeon’s and Levi’s die hard antics seem more like justice for Dinah to my religious mind (compared to David’s inaction regarding Tamar, or Jacob’s silence), the most likely outcome for Dinah did not look good.  Both the evil of men and the righteousness of God’s law conspired to catch her up in the violent retribution due Simeon and Levi, or she might have become like one of the slave women her brothers took from Shechem.  But Jacob, Dinah, Simeon, Levi and all of their family found favor (or, grace) in the sight of the Lord.[4]

I have appropriated what the Bible said about Noah to Jacob, Dinah, Simeon, Levi and all of their family.  This would have been unthinkable to my religious mind.  It assumed that Noah found favor in the sight of the Lord because Noah was a godly man; he was blameless among his contemporaries.  He walked with God.[5]  Now I am more and more convinced that my religious mind had the cart before the horse.  Noah was a godly man, blameless among his contemporaries, and walked with God because Noah found favor in the sight of the Lord.  In that light it is not much of a stretch to see the similarity here.

Then God said to Jacob, “Go up at once to Bethel and live there.  Make an altar there to God, who appeared to you when you fled from your brother Esau.”[6]  This was God’s solution despite the fact that Simeon and Levi at least (and perhaps at most) should have died according to his own law.  I am not accusing God of wrongdoing.  He never bound Himself to law when it came to showing favor or mercy.  I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy,[7] He said to Moses.  And when Paul analyzed the Gospel that my religious mind was so intent on converting to a new law, he reiterated that point and added, So then, it does not depend on human desire or exertion, but on God who shows mercy.[8]

So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you.  Purify yourselves and change your clothes.  Let us go up at once to Bethel.  Then I will make an altar there to God, who responded to me in my time of distress and has been with me wherever I went.”[9]

When I see it in this context the Gospel of Jesus Christ mitigates my fear concerning God’s “tolerance” of human evil after the flood.  The Gospel does not belong, and is perverted and misunderstood, in the world created by religious minds.  Where it belongs, where it becomes the righteousness of God through the faithfulness of Jesus Christ for all who believe[10] is in the real world of human sin.  I was surprised, given my religious prejudices, that Abel Ferrara and Zoë Lund had walked this ground before me in the movie she wrote and he directed “Bad Lieutenant” (1992), starring Harvey Keitel in the title role.

Bad LT was not merely a bad cop, he was a hardcore sinner, without natural affection.  Bad LT’s decadence was so demoralizing I cried out loud, “Why am I watching this?”  About that time one of the ‘B’ stories came to the forefront when Bad LT overheard a nun’s confession.

The nun had been raped on the altar in her church.  She seemed to react like any other woman might react while being raped.  She was a bit less modest in the examination room than I might have expected, but nothing so extreme that I did anything but note the fact.  Her confession, however, was totally unexpected.  A curious thing happens when someone actually believes she has been forgiven by the Sovereign God and that all things work together for good for those who love God, who are called according to his purpose.[11]

“Those boys,” she said, “those sad raging boys.  They came to me as the needy do.  And like many of the needy they were rude.  Like all the needy they took.  And like all the needy they needed.  Father, I knew them.  They learn in our school and they play in our school yard and they are good boys….Jesus turned water to wine.  I ought to have turned bitter semen into fertile sperm, hatred to love, and maybe to have saved their souls.  [Bad LT exited then and did not hear the rest of her confession.]  They did not love me, but I ought to have loved them, for Jesus loved those who were vile to Him.  And never again shall I encounter two boys whose prayer was more poignant, more legible, more anguished.”

Later Bad LT came to speak to the nun as she prayed, first prostrate then on her knees, in church.  “Listen to me, Sister,” he said, “listen to me good.  The other cops will just put these guys through the system.  They’re juveniles.  They’ll walk.  But I’ll beat the system and do justice, real justice for you.”

“I have already forgiven them,” she replied.

“Come on, Lady.  These guys put out cigarette butts on your – Get with the program.  How could you—how could you forgive these motherfu—these, these guys?  Excuse me.  How could you?  Deep down inside don’t you want them to pay for what they did to you?  Don’t you want this crime avenged?”

“I’ve forgiven them.”

“But – do you have the right?  You’re not the only woman in the world.  You’re not even the only nun. You’re forgiveness will leave blood in its wake.  What if these guys do this to other nuns?  Other virgins? Old women who’ll die from the shock?  Do you have the right to let these boys go free?  Can you bear the burden, Sister?”

“Talk to Jesus,” she said.  “Pray.  You do believe in God, don’t you? that Jesus Christ died for your sins?”

The nun left Bad LT alone in the church.  He moaned and cried out from the floor.  Then he had a vision of Jesus.  First, he blamed Jesus for His perceived absence in Bad LT’s wretched life.  But eventually he begged for forgiveness and direction.  Suddenly Bad LT became the repentant thief on the cross.  Like the thief he had only hours to live.  Unlike the thief he was free to do one more thing.  His choice, to pass on some of the mercy the Lord and the nun had shown him, was at least as interesting as David’s choices concerning his sons Amnon and Absalom.

Jacob’s household and all who were with him gave Jacob all the foreign gods that were in their possession and the rings that were in their ears.  Jacob buried them under the oak near Shechem and they started on their journey.  The surrounding cities were afraid (chittâh;[12] Septuagint: φόβος[13]) of God, and they did not pursue the sons of Jacob.[14]  The note in the NET reads: “Heb ‘and the fear of God was upon the cities which were round about them.’ The expression ‘fear of God’ apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean ‘fear from God,’ that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to ‘tremendous fear’ (cf. NEB ‘were panic-stricken’; NASB ‘a great terror’).”

[1] Genesis 34:30 (NET)

[2] A note in the NET reads: “The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).”

[3] Genesis 9:6 (NET)

[4] A paraphrase of Genesis 6:8 (NET)

[5] Genesis 6:8, 9 (NET)

[6] Genesis 35:1 (NET)

[7] Exodus 33:19b (NET) Table

[8] Romans 9:16 (NET)

[9] Genesis 35:2, 3 (NET)

[10] Romans 3:22 (NET)

[11] Romans 8:28 (NET)

[14] Genesis 35:4, 5 (NET)

Romans, Part 35

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After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting.  I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.[1]  But the sense of his great sorrow and unceasing anguish comes with its cause.  For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites.[2]  This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.[3]  While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all.  It is not as though the word of God had failed,[4] Paul continued.  What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe[5] when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people.  But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence.  I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough).  I had to look it up, too, so I won’t choose up sides and argue theological jargon.  It makes me feel a little too much like a Gentile living in the futility of [my] thinking.[6]

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep.  Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness.  This is clearly part of the dung[7] Paul had rejected of his past life as a Pharisee.  And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie.  We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,[8] and so dissatisfied with the lives we lead by faith alone[9] that Adam’s neo-Phariseeism seems completely right and natural to us.  We are they who maintain the outward appearance of religion but…have repudiated its power,[10] the power he exercised in Christ when he raised him from the dead,[11] the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control.[12]

For not all those who are descended from Israel are truly Israel,[13] Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[14]  This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father.  But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ)[15] who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία)[16] are counted (λογίζεται, a form of λογίζομαι)[17] as descendants.[18]  This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,[19] and those who live according to the flesh and those who live according the Spirit.[20]

And look, I am sending you what my Father promised[21] (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.[22]  While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”[23]  This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost.  So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear.[24]

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued.  “About a year from now I will return and Sarah will have a son.”[25]  Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”[26]  This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way.  Paul knew that.

What shall we say then? Paul continued.  Is there injustice with God?[27]  In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad?  Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born.  But Paul said, Absolutely not!  For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[28]  Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion.  So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.[29]

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse.  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”  So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[30]  Again, such talk infuriates one depending on his own works for glory, honor and salvation.  You will say to me then, “Why does he still find fault?  For who has ever resisted his will?”[31]  But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God?  Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?  But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?  And what if he is willing to make known 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?  As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’”  “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”  And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant will be saved, for the Lord will execute his sentence on the earth completely and quickly.”  Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart.  You have begun to hear the word of the Lord.  He is calling you.  And the righteous prayer that justifies is near you, on your lips.  God, be merciful to me, sinner that I am![32]

[1] Romans 9:1, 2 (NET)

[2] Romans 9:3, 4a (NET) Table

[3] Romans 9:4b, 5 (NET)

[4] Romans 9:6a (NET)

[5] Romans 3:22 (NET)

[8] Ephesians 4:14 (NET)

[9] James 2:14-26 (NET)

[10] 2 Timothy 3:5 (NET)

[11] Ephesians 1:20 (NET)

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

[13] Romans 9:6b (NET)

[14] Romans 9:7 (NET)

[18] Romans 9:8 (NET)

[21] Luke 24:49a (NET) Table

[22] Luke 24:51 (NET)

[23] Acts 1:4, 5 (NET)

[24] Acts 2:32, 33 (NET) Table

[26] Romans 9:9-13 (NET)

[27] Romans 9:14a (NET)

[28] Romans 9:14b, 15 (NET)

[29] Romans 9:16 (NET)

[30] Romans 9:17, 18 (NET)

[31] Romans 9:19 (NET)

[32] Luke 18:13, 14 (NET); Religious and Righteous Prayer

Romans, Part 29

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There is therefore now no condemnation (κατάκριμα) for those who are in Christ Jesus (ἐν Χριστῷ Ἰησοῦ),1 Paul continued.  I want to list some of the things that are true for those in Christ Jesus:

In Christ Jesus…
1) …born of water and spirit [Table]…What is born of the flesh is flesh, and what is born of the Spirit is spirit.

John 3:5, 6 (NET)
2) …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 [Table].

Galatians 5:17 (NET)
3) I delight in the law of God in my inner being.

Romans 7:22 (NET)
4) I know that nothing good lives…in my flesh [Table].

Romans 7:18a (NET)
5) I want to do the good, but I cannot do it [Table].

Romans 7:18b (NET)
6) I do not do the good I want, but I do the very evil I do not want [Table]!

Romans 7:19 (NET)
7) Now if I do what I do not want, it is no longer me doing it but sin that lives in me [Table].

Romans 7:20 (NET)
8) So then, with the mind I myself serve the law of God, but with the flesh the law of sin [Table].

Romans 7:25b (NKJV)
9) There is therefore now no condemnation [Table]…

Romans 8:1a (NET)

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.2  All of this was achieved by God.  For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned (κατέκρινεν, a form of κατακρίνω) sin in the flesh…3

Only God knows how much sin is condemned in my flesh.  I have a general sense that while I’m preoccupied (and frustrated) with the opposition of the flesh that keeps me from the perfection I want (and think I should demonstrate by the righteousness of God through the faithfulness of Jesus Christ)4 less and less of the sin (that is the desire of the flesh) sees the light of day.  It is not expressed in the world.  It is confined, trapped, condemned in dead and dying flesh.

I am the resurrection and the life, Jesus said.  The one who believes in me will live even if he dies, and the one who lives and believes in me will never die.5  This was a difficult saying for Martha to believe, many years before Paul wrote to the Romans.  Jesus asked her, Do you believe this?6  Martha’s answer was a model of tactful diplomacy, Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.7

Jesus knew Martha’s brother was sick, but deliberately waited two more days until he died.8  Our friend, He told his disciples, has fallen asleep.  But I am going there to awaken him.9  His disciples were not eager to return to Judea.  Rabbi, they said, the Jewish leaders were just now trying to stone you to death!  [Jesus had claimed to be Yahweh, John 8:58, 59 NET]  Are you going there again?10  Lord, if he has fallen asleep, he will recover.11  So Jesus told them plainly that he was dead, and said, I am glad for your sake that I was not there, so that you may believe.12

Jesus had deliberately contrived this situation as an object lesson for his disciples, but then Mary, Martha’s sister, came and fell at13 his feet and said to him, “Lord, if you had been here, my brother would not have died:”14

When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed.  He asked, “Where have you laid him?”  They replied, “Lord, come and see.”  Jesus wept.15

It was a profound moment.  Only He knows how many people He killed as Yahweh, sinners, yes, but people.  He planned the death of Martha’s and Mary’s brother.  He knew what He intended to do in the next few moments.  And yet He wept.  To say that Yahweh was not empathetic with human death would be false.  I’m particularly affected by the implications of Genesis 18, that before the omniscient, omnipresent Yahweh decided to destroy Sodom and Gomorrah he took physical form and walked its streets.  But there is something even more affecting about Yahweh, born of the flesh of Adam as Jesus, standing before the tomb of a friend weeping human tears from human eyes.

Take away the stone,16 Jesus said.  Martha, ever the proper hostess, protested, Lord, by this time the body will have a bad smell, because he has been buried four days.17  Jesus responded (John 11:40-44 NET):

“Didn’t I tell you that if you believe, you would see18 the glory of God?”  So they took away the stone.19  Jesus looked upward and said, “Father, I thank you that you have listened to me.  I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.”  When he had said this, he shouted in a loud voice, “Lazarus, come out!”  The20 one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face.  Jesus said to them, “Unwrap him and let him21 go.”

Thanks be to God through Jesus Christ our Lord22…who will rescue me from this body of death.23  The ultimate condemnation of sin in the flesh is the death of the body.  The one who believes in me will live even if he dies,24 Jesus promised everyone born of the flesh and of the Spirit.  To those who already consider themselves dead to sin, but alive to God in Christ Jesus,25 who accept their new identities, with the mind [they themselves] serve the law of God, but with the flesh the law of sin,26 Jesus promised, the one who lives and believes in me will never die.27  To them the well-deserved demise of the body of death is a welcome relief, not a cause of apprehension.

Therefore, since the children share in flesh and blood, [Jesus] likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death,28 is the way the writer of Hebrews put it.  Paul concluded, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, a form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.29  The righteous requirement of the law is fulfilled by the righteousness of God [apart from the law30] through the faithfulness of Jesus Christ for all who believe,31 the love that is the fulfillment (πλήρωμα) of the law,32 the fruit of the Spirit33 of God, in other words, to walk according…to the Spirit.  As Jesus said, Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them.34

Paul continued (Romans 8:5-11 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 [Table].  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 [Table].

 

Addendum: May 15, 2024
Tables comparing John 11:32; 11:39; 11:40, 41 and 11:44 in the NET and KJV follow.

John 11:32 (NET)

John 11:32 (KJV)
Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

John 11:32 (NET Parallel Greek)

John 11:32 (Stephanus Textus Receptus)

John 11:32 (Byzantine Majority Text)
Ἡ οὖν Μαριὰμ ὡς ἦλθεν ὅπου ἦν Ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας λέγουσα αὐτῷ· κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός η ουν μαρια ως ηλθεν οπου ην ο ιησους ιδουσα αυτον επεσεν εις τους ποδας αυτου λεγουσα αυτω κυριε ει ης ωδε ουκ αν απεθανεν μου ο αδελφος η ουν μαρια ως ηλθεν οπου ην ο ιησους ιδουσα αυτον επεσεν αυτου εις τους ποδας λεγουσα αυτω κυριε ει ης ωδε ουκ αν απεθανεν μου ο αδελφος

John 11:39 (NET)

John 11:39 (KJV)
Jesus said, “Take away the stone.” Martha, the sister of the deceased, replied, “Lord, by this time the body will have a bad smell because he has been buried four days.” Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

John 11:39 (NET Parallel Greek)

John 11:39 (Stephanus Textus Receptus)

John 11:39 (Byzantine Majority Text)
λέγει ὁ Ἰησοῦς· ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα· κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν λεγει ο ιησους αρατε τον λιθον λεγει αυτω η αδελφη του τεθνηκοτος μαρθα κυριε ηδη οζει τεταρταιος γαρ εστιν λεγει ο ιησους αρατε τον λιθον λεγει αυτω η αδελφη του τεθνηκοτος μαρθα κυριε ηδη οζει τεταρταιος γαρ εστιν

John 11:40, 41 (NET)

John 11:40, 41 (KJV)
Jesus responded, “Didn’t I tell you that if you believe, you would see the glory of God?” Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

John 11:40 (NET Parallel Greek)

John 11:40 (Stephanus Textus Receptus)

John 11:40 (Byzantine Majority Text)
λέγει αὐτῇ ὁ Ἰησοῦς· οὐκ εἶπον σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ λεγει αυτη ο ιησους ουκ ειπον σοι οτι εαν πιστευσης οψει την δοξαν του θεου λεγει αυτη ο ιησους ουκ ειπον σοι οτι εαν πιστευσης οψει την δοξαν του θεου
So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me. Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

John 11:41 (NET Parallel Greek)

John 11:41 (Stephanus Textus Receptus)

John 11:41 (Byzantine Majority Text)
ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν· πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσας μου ηραν ουν τον λιθον ου ην ο τεθνηκως κειμενος ο δε ιησους ηρεν τους οφθαλμους ανω και ειπεν πατερ ευχαριστω σοι οτι ηκουσας μου ηραν ουν τον λιθον ου ην ο τεθνηκως κειμενος ο δε ιησους ηρεν τους οφθαλμους ανω και ειπεν πατερ ευχαριστω σοι οτι ηκουσας μου

John 11:44 (NET)

John 11:44 (KJV)
The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, “Unwrap him and let him go.” And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

John 11:44 (NET Parallel Greek)

John 11:44 (Stephanus Textus Receptus)

John 11:44 (Byzantine Majority Text)
ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει |αὐτοῖς| |ὁ| Ἰησοῦς · λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν και εξηλθεν ο τεθνηκως δεδεμενος τους ποδας και τας χειρας κειριαις και η οψις αυτου σουδαριω περιεδεδετο λεγει αυτοις ο ιησους λυσατε αυτον και αφετε υπαγειν και εξηλθεν ο τεθνηκως δεδεμενος τους ποδας και τας χειρας κειριαις και η οψις αυτου σουδαριω περιεδεδετο λεγει αυτοις ο ιησους λυσατε αυτον και αφετε υπαγειν

1 Romans 8:1 (NET) Table

2 Romans 8:2 (NET) Table

3 Romans 8:3 (NET)

5 John 11:25, 26a (NET)

6 John 11:26b (NET)

7 John 11:27 (NET)

8 John 11:6 (NET)

9 John 11:11 (NET)

10 John 11:8 (NET)

11 John 11:12 (NET) Table

12 John 11:15 (NET) Table

14 John 11:32 (NET)

15 John 11:33-35 (NET)

16 John 11:39a (NET)

17 John 11:39b (NET)

18 The NET parallel Greek text and NA28 had ὄψῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οψει (KJV: thou shouldest see).

19 The Stephanus Textus Receptus and Byzantine Majority Text had ου ην ο τεθνηκως κειμενος (KJV: from the place where the dead was laid) here. The NET parallel Greek text and NA28 did not.

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

22 Romans 7:25a (NET) Table

23 Romans 7:24b (NET)

24 John 11:25b (NET)

26 Romans 7:25b (NET) Table

27 John 11:26a (NET)

28 Hebrews 2:14, 15 (NET)

29 Romans 8:4 (NET)

34 Matthew 5:17 (NET)

Romans, Part 26

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Therefore, Paul continued, do not let sin reign in your mortal body so that you obey1 (ὑπακούειν, a form of ὑπακούω) its desires (ἐπιθυμίαις, a form of ἐπιθυμία).2  This is clearly Step #2 how to experience the credited righteousness of God apart from the law,3 namely, the righteousness of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω).4  I think the next verse amplifies how one goes about not letting sin reign in one’s mortal body, and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as5 those who are alive from the dead and your members to God as instruments to be used for righteousness.6  So I am picturing something like this:

Step #2 to experience the righteousness of God through the faithfulness of Jesus Christ for all who believe.
…do not let sin reign in your mortal body so that you obey its desires.

Romans 6:12 (NET)

By…
…not present(ing) your members to sin as instruments to be used for unrighteousness…

Romans 6:13a (NET)

 …present(ing) yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.

Romans 6:13b (NET)

It sounds so simple, but there is no door marked “sin” beside a door marked “God” where I might present myself for service.  This transaction, if you will, takes place in the deepest, darkest places of an individual born from above, born of flesh and born of the Spirit,7 moment by moment.  In fact, Paul described this individual as a house divided, 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.8  So then, Paul concluded in Romans 7, with the mind I myself serve the law of God, but with the flesh the law of sin.9

There is a cartoon image of a human being with a little devil i on one shoulder whispering in one ear and a little angel i whispering in the other.  In the center between them am I, writ large, the Master of My Fate, choosing sin or righteousness.  With this self-image I discounted the value of Step #1—to consider (λογίζεσθε, a form of λογίζομαι) [myself] dead (νεκροὺς, a form of νεκρός) to sin, but alive to God in Christ Jesus10—as I magnified the importance of Step #2, not to let sin reign in [my] mortal body so that [I] obey[ed] its desires.  So I set out not to break, or to keep, the laws that define sin, and unwittingly played directly into sin’s strength: the power (δύναμις) of sin is the law.11  Had I paid more attention to faith I might have grasped Paul’s next point sooner.  For sin will have no mastery over you, because you are not under law (ὑπὸ νόμον) but12 under grace (ὑπὸ χάριν).13

This personification of sin was not magical thinking on Paul’s part.  What he was writing about actually becomes clearer in Romans 7.  The sin that will not master the one who believes in Jesus is nothing other than the old man that was crucified with him so that the body (σῶμα) of sin would no longer dominate us.14  I am not refereeing a battle of wills between a little devil i and a little angel i.  I am the old man of sin, or I am the new man of the Spirit.  Both are in this body (σῶμα).  Both want control.  The old man was crucified by faith in Jesus Christ.  The new man was created out of nothing through faith in Jesus Christ.  Believing in Jesus Christ is far more important than anything either I, the dead and dying old man or the initially alien new man, might do. [Addendum April 15, 2024: While I don’t want to minimize the importance of faith in Christ, recognizing the union between Christ and this new man causes me to wonder if I have overstated this a bit.] And I am persuaded that the illusion that I am a third something choosing between them is nothing more than the pride of life (1 John 2:15-17 NKJV).

Do not love the world or the things in the world.  If anyone loves the world, the love of the Father is not in him.  For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but15 is of the world.  And the world is passing away, and the lust of it; but he who does the will of God abides forever.

What then? Paul continued.  Shall we sin16 because we are not under law (ὑπὸ νόμον) but17 under grace (ὑπὸ χάριν)?  Absolutely not!18  Paul’s reasoning here was a truism, a simple matter of definition.  Do you not know (οἴδατε, a form of εἴδω; i.e., know by seeing) that if you present yourselves as obedient (ὑπακοήν, a form of ὑπακοή) slaves, you are slaves of the one you obey (ὑπακούετε, another form of ὑπακούω), either of sin [the desire of the old man] resulting in death, or obedience (ὑπακοῆς, another form of ὑπακοή) [the desire of the new man] resulting in righteousness?19

I am convinced that words like obey, obedient, and obedience with their insistent emphasis on doing are part of the things of this world, the pride of life where I am the Master of My Fate, choosing to do the good or to do the evil.  In Greek the word translated obey is ὑπακούω, to hear under, in other words to trust.  The word translated obedient or obedience is ὑπακοή, attentive hearkening, in other words to believe.  These are other words, perhaps even better words, for faith and believe than πίστις and πιστεύω, for no one could mistake them for πίστεως μόνον (faith alone), or dead faith.  And again, this makes perfect sense if one is interested in experiencing the righteousness of God…revealed in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous by faith (πίστεως, a form of πίστις) will live.”20

But thanks be to God that though you were slaves to sin, you obeyed (ὑπηκούσατε, another form of ὑπακούω) from the heart that pattern of teaching you were entrusted to, and having been freed from sin, you became enslaved to righteousness.21  So I ὑπακούω, hear under, trust, the word of God rather than becoming ὑπακοή to, hearkening attentively to, believing, the promptings and desires of the old man, the man of sin created in the image of Adam.  Of course I will do things.  But now those things, rather than being the acts of an actor, will flow naturally from who I hear under (trust, hearken attentively to, believe) through who I am (the new man born of the Spirit in the image and likeness of God) and then out into the world.

The writer of Hebrews described it this way: Consequently a Sabbath rest remains for the people of God.  For the one who enters God’s rest has also rested from his works, just as God did from his own works.22  Even the law comes into sharper focus: Remember the Sabbath day, to keep it holy,23 not for a day of the week but for the remainder of a lifetime.  And Jesus’ word is fulfilled: But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.24  It also explains Jesus’ rather obstinate insistence on doing good on the Sabbath day, despite the bitterness and resentment it aroused: So it is lawful to do good on the Sabbath.25

The writer of Hebrews continued with the following warning (Hebrews 4:11-13 NET):

Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience [i.e., fearfully refusing to enter the promised land].  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart [Table].  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

Paul realized he had not yet explained what would be explained in the next chapter.  He recognized that his readers may misunderstand his words (Romans 6:19-23 NET).

(I am speaking in human terms because of the weakness of your flesh.)  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.  For when you were slaves of sin, you were free with regard to righteousness.  So what benefit did you then reap from those things that you are now ashamed of?  For the end of those things is death.  But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life.  For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

 

Addendum: April 15, 2024
Tables comparing Romans 6:12; 6:13; 6:14; 1 John 2:16 and Romans 6:15 in the NET and KJV follow.

Romans 6:12 (NET)

Romans 6:12 (KJV)
Therefore do not let sin reign in your mortal body so that you obey its desires, Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Romans 6:12 (NET Parallel Greek)

Romans 6:12 (Stephanus Textus Receptus)

Romans 6:12 (Byzantine Majority Text)
Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου

Romans 6:13 (NET)

Romans 6:13 (KJV)
and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Romans 6:13 (NET Parallel Greek)

Romans 6:13 (Stephanus Textus Receptus)

Romans 6:13 (Byzantine Majority Text)
μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω

Romans 6:14 (NET)

Romans 6:14 (KJV)
For sin will have no mastery over you, because you are not under law but under grace. The sting of death is sin; and the strength of sin is the law.

Romans 6:14 (NET Parallel Greek)

Romans 6:14 (Stephanus Textus Receptus)

Romans 6:14 (Byzantine Majority Text)
ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν

1 John 2:16 (NET)

1 John 2:16 (KJV)
because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

1 John 2:16 (NET Parallel Greek)

1 John 2:16 (Stephanus Textus Receptus)

1 John 2:16 (Byzantine Majority Text)
ὅτι πᾶν τὸ ἐν τῷ κόσμῳ (ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου) οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλὰ ἐκ τοῦ κόσμου ἐστίν οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν

Romans 6:15 (NET)

Romans 6:15 (KJV)
What then? Shall we sin because we are not under law but under grace? Absolutely not! What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 6:15 (NET Parallel Greek)

Romans 6:15 (Stephanus Textus Receptus)

Romans 6:15 (Byzantine Majority Text)
Τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο

1 The Stephanus Textus Receptus and Byzantine Majority Text had αυτη εν (KJV: it in) following obey. The NET parallel Greek text and NA28 did not.

2 Romans 6:12 (NET)

3 Romans 3:21 (NET)

4 Romans 3:22 (NET) Table

6 Romans 6:13 (NET)

8 Galatians 5:17 (NET) Table

9 Romans 7:25b (NKJV) Table

10 Romans 6:11 (NET) Table

11 1 Corinthians 15:56b (NET)

13 Romans 6:14 (NET)

14 Romans 6:6 (NET)

18 Romans 6:15 (NET)

19 Romans 6:16 (NET)

20 Romans 1:17 (NET)

21 Romans 6:17, 18 (NET)

22 Hebrews 4:9-10 (NET)

23 Exodus 20:8 (NKJV) Table

24 John 3:21 (NET)

25 Matthew 12:12b (NET)

Romans, Part 25

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What shall we say then? Paul continued.  Are we to remain (ἐπιμένωμεν, a form of ἐπιμένω) in sin so that grace (χάρις) may increase (πλεονάσῃ, a form of πλεονάζω)?1 This is a reasonable question considering what Paul wrote earlier: Now the law (νόμος) came in so that the transgression (παράπτωμα) may increase (πλεονάσῃ, a form of πλεονάζω), but where sin (ἁμαρτία) increased (ἐπλεόνασεν, another form of πλεονάζω), grace multiplied (ὑπερεπερίσσευσεν, a form of ὑπερπερισσεύω) all the more…2 If grace rose to meet the challenge posed by the law (increased transgression and a superabundance of sin), is remaining or continuing in sin the new way of grace?

Absolutely not! Paul continued.  How can we who died (ἀπεθάνομεν, a form of ἀποθνήσκω) to sin still live in it?3  Death still has a value and necessity to it, just not the value and necessity I learned in science, history or government classes in school.  Or do you not know (ἀγνοεῖτε, a form of ἀγνοέω) that as many as were baptized into Christ Jesus were baptized into his death (θάνατον, a form of θάνατος)?4  I spent some time calling Paul, and by extension Jesus who called him, a liar over this, because I didn’t find anything in myself at first that I recognized as dead to sin.  I didn’t get anywhere until I turned around and was willing to believe.

Therefore we have been buried with him through baptism into death (θάνατον, a form of θάνατος), in order that just as Christ was raised from the dead (νεκρῶν, a form of νεκρός) through the glory of the Father, so we too may live a new life.5  So I see the first value of this death, perhaps even a necessity.  Then Paul made a couple of comparisons of the believer’s relationship to Christ’s death and resurrection.

Christ’s death

Christ’s resurrection
For if we have become united with him in the likeness of his death…

Romans 6:5a (NET)

 …we will certainly also be united in the likeness of his resurrection.

Romans 6:5b (NET)

The word translated united in Romans 6:5a above is σύμφυτοι (a form of σύμφυτος).  It is only used once in the Bible, but is a compound of a form of σύν (a primary preposition denoting union) and φύω (to germinate or grow).  I am reminded of Jesus when He was told that Greeks wanted to see him (John 12:23-28 NET).

Jesus replied, “The time has come for the Son of Man to be glorified [Table].  I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone (μόνος).  But if it dies, it produces much grain (καρπὸν, a form of καρπός; literally “fruit”).  The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life [Table].  If anyone wants to serve me, he must follow me, and where I am, my servant will be too.  If anyone serves me, the Father will honor him [Table].  Now my soul is greatly distressed.  And what should I say? ‘Father, deliver me from this hour’?  No, but for this very reason I have come to this hour.  Father, glorify your name.”

These are encouraging words to follow Jesus in this death, where following is simply believing.  For what can a kernel of wheat buried in the dirt do, but believe?  It doesn’t know how to germinate or grow.  We know (γινώσκοντες, a form of γινώσκω) that our old man was crucified with him so that the body of sin would no longer dominate us, Paul continued, so that we would no longer be enslaved to sin.  (For someone who has died [ἀποθανὼν, another form of ἀποθνήσκω] has been freed from sin.)6  Here is a second value for this death, and perhaps even a necessity.  But I only knew this at first by faith.  This particular kernel of wheat buried in the dirt was still walking around, still working,7 that is to say still doing some (perhaps many) of the sinful things he did before he was a dead kernel of wheat buried in the dirt.

Christ’s death

Christ’s resurrection
Now if we died (ἀπεθάνομεν, a form of ἀποθνήσκω) with Christ…

Romans 6:8a (NET)

 …we believe (πιστεύομεν, a form of πιστεύω) that we will also live with him.

Romans 6:8b (NET)

We know (εἰδότες, a form of εἴδω), Paul continued, that since Christ has been raised from the dead (νεκρῶν, a form of νεκρός), he is never going to die (ἀποθνῄσκει, another form of ἀποθνήσκω) again; death (θάνατος) no longer has mastery (κυριεύει, a form of κυριεύω) over him.  For the death he died (ἀπέθανεν, another form of ἀποθνήσκω), he died (ἀπέθανεν, another form of ἀποθνήσκω) to sin once for all, but the life he lives, he lives to God.8  I could see that in regard to Jesus.  So you too consider (λογίζεσθε, a form of λογίζομαι) yourselves9 dead (νεκροὺς, another form of νεκρός) to sin, but alive to God in Christ Jesus.10

This for me is where Romans becomes a how-to book, how to experience the credited righteousness of God apart from the law,11 namely, the righteousness of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, another form of πιστεύω).12  Step #1 is to believe something, not entirely unexpected if one remembers that this is the righteousness of God…revealed in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous by faith (πίστεως, a form of πίστις) will live.”13  So no matter how I appear to others, or how I appear to myself, I consider (reason, count, credit) myself dead to sin, but alive to God in Christ Jesus.  As Paul said (Galatians 2:20, 21 NET):

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 (πίστει, another form of πίστις) of the Son of God, who loved (ἀγαπήσαντος, a form of ἀγαπάω) me and gave (παραδόντος, a form of παραδίδωμι) himself for me.  I do not set aside (ἀθετῶ, a form of ἀθετέω) God’s grace (χάριν, a form of χάρις), because if righteousness could come through the law (νόμου, another form of νόμος), then Christ died (ἀπέθανεν, another form of ἀποθνήσκω) for nothing!

 

Addendum: April 4, 2024
A table comparing the Greek of Romans 6:11 in the NET and KJV follow.

Romans 6:11 (NET)

Romans 6:11 (KJV)
So you too consider yourselves dead to sin, but alive to God in Christ Jesus. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Romans 6:11 (NET Parallel Greek)

Romans 6:11 (Stephanus Textus Receptus)

Romans 6:11 (Byzantine Majority Text)
οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ ουτως και υμεις λογιζεσθε εαυτους νεκρους μεν ειναι τη αμαρτια ζωντας δε τω θεω εν χριστω ιησου τω κυριω ημων ουτως και υμεις λογιζεσθε εαυτους νεκρους μεν ειναι τη αμαρτια ζωντας δε τω θεω εν χριστω ιησου τω κυριω ημων

1 Romans 6:1 (NET) Table

2 Romans 5:20 (NET)

3 Romans 6:2 (NET)

4 Romans 6:3 (NET)

5 Romans 6:4 (NET)

6 Romans 6:6, 7 (NET)

8 Romans 6:9, 10 (NET)

9 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had the verb εἶναι (KJV: to be) here. The NET parallel Greek text did not.

10 Romans 6:11 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had τω κυριω ημων (KJV: our Lord) here. The NET parallel Greek text and NA28 did not.

12 Romans 3:22 (NET) Table

13 Romans 1:17 (NET)

Romans, Part 18

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What then shall we say that Abraham, our ancestor1 according to the flesh, has discovered regarding this matter? Paul continued.  For if Abraham was declared righteous (ἐδικαιώθη,  a form of δικαιόω) by the works (ἔργων, a form of ἔργον) of the law,2 he has something to boast about – but not before God.3 For what does the scripture say? “Abraham believed (ἐπίστευσεν, a form of πιστεύω) God, and it was credited (ἐλογίσθη, a form of λογίζομαι) to him as righteousness (δικαιοσύνην, a form of δικαιοσύνη).”4  But James asked, Was not Abraham our father justified (ἐδικαιώθη, a form of δικαιόω) by works (ἔργων, a form of ἔργον) when he offered Isaac his son on the altar?5

Jesus said, the gate is narrow and the way is difficult that leads to life.6  The gateway between Paul and James here is certainly narrow, and I for one have had a difficult time finding my way.  But there is a pathway between them.  It is found in the letter to the Hebrews, By faith (Πίστει, a form of πίστις) Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac.7  The writer of Hebrews explained, He had received the promises, yet he was ready to offer up his only son.  God had told him, “Through Isaac descendants will carry on your name,” and he reasoned (λογισάμενος, another form of λογίζομαι) that God could even raise him from the dead.8  Abraham’s faith changed his thoughts and made him willing to sacrifice his son.  An angel stopped him before he completed the deed, by the way.

So I have something like this:

…the gate is narrow and the way is difficult that leads to life…

Matthew 7:14a (NET)

Paul

Hebrews

James
For if Abraham was declared righteous by the works of the law, he has something to boast about – but not before God.

Romans 4:2 (NET)

 By faith Abraham, when he was tested, offered up Isaac.

Hebrews 11:17a (NET)

 Was not Abraham our father justified by works when he offered Isaac his son on the altar?

James 2:21 (NET)

So I think the answer to James’ question is that Abraham was justified by a faith that produced the willingness to offer up Isaac on the altar.  And this accords better with his point as he continued: You see that his faith (πίστις) was working together (συνήργει, a form of συνεργέω) with his works (ἔργοις, another form of ἔργον) and his faith (πίστις) was perfected (ἐτελειώθη, a form of τελειόω) by works (ἔργων, a form of ἔργον).  And the scripture was fulfilled (ἐπληρώθη, a form of πληρόω) that says, “Now Abraham believed (ἐπίστευσεν, a form of πιστεύω) God and it was counted (ἐλογίσθη, a form of λογίζομαι) to him for righteousness (δικαιοσύνην, a form of δικαιοσύνη),” and he was called God’s friend.  You see that a person is justified (δικαιοῦται, another form of δικαιόω) by works (ἔργων, a form of ἔργον) and not by faith (πίστεως, another form of πίστις) alone (μόνον, a form of μόνος) [Table].9  And by faith alone (εκ πιστεως μονον) James meant a faith that does not produce works, or acts of obedience.  It is by James’ own definition a dead faith, faith (πίστις) without works10 (ἔργων, a form of ἔργον) is dead (νεκρά, a form of νεκρός).11

James concern was for the poor.  If12 a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it?13 The Jerusalem church had a communal economy.14  The temptation to favor the rich was almost overwhelming.15  The poor brought more mouths to feed; the rich brought the wherewithal to feed them, potentially.  It is not too hard to imagine that the work of faith James most longed for was that those with private wealth would turn it over to church control.  It is unfortunate, or perhaps divinely appointed, that James chose Abraham as his illustration, since God restrained Abraham from bringing his faith to completion, or perfection, in this particular case.16

God was satisfied with the demonstration of Abraham’s willingness to obey Him.  And I think that was Paul’s point, that Abraham believed God, and it was credited to him as righteousness.17  What Abraham did, the acts he performed, are written for any to read.18  Some would not measure up to righteousness by the works of the law as any Pharisee of Paul’s day would understand it.  But credited righteousness is real righteousness, the righteousness of God, freely given and meant to be spent freely on the good works (ἔργοις, another form of ἔργον) that God prepared beforehand (προητοίμασεν, a form of προετοιμάζω) so we may do (περιπατήσωμεν, a form of περιπατέω) them,19 or walk in them, or live them.

And James wasn’t wrong.  Giving money was the first symptom I recognized in me of faith and righteousness.  Money can be counted.  I could see that as I gave more money I never lacked for what I needed or for more to give.  That kept me going when other things looked bleak, until I could see my way clear to trust God with more weighty things, like righteousness.

Paul continued, Now to the one who works (ἐργαζομένῳ, a form of ἐργάζομαι), his pay is not credited (λογίζεται, another form of λογίζομαι) due to grace (χάριν, a form of χάρις) but due to obligation20 (ὀφείλημα).  But to the one who does not work (ἐργαζομένῳ, a form of ἐργάζομαι), but believes (πιστεύοντι, another form of πιστεύω) in the one who declares the ungodly (ἀσεβῆ, a form of ἀσεβής) righteous (δικαιοῦντα, another form of δικαιόω), his faith (πίστις) is credited (λογίζεται, another form of λογίζομαι) as righteousness (δικαιοσύνην, a form of δικαιοσύνη).21

In the past the wrath of God [was] revealed from heaven against all ungodliness (ἀσέβειαν, a form of ἀσέβεια) and unrighteousness (ἀδικίαν, a form of ἀδικία) of people who suppress the truth by their unrighteousness (ἀδικίᾳ, another form of ἀδικία).22  In the Gospel through the faithfulness of Jesus Christ for all who believe23 God declares the ungodly (ἀσεβῆ, a form of ἀσεβής) righteous (δικαιοῦντα, another form of δικαιόω).  And I believe that is what Paul thought happened to Abraham as well, that Abraham was declared righteous by God, received the righteousness of God, and was rendered willing to obey God.  Otherwise, if Abraham obeyed God by his own work, by his own effort, he was fully entitled according to Paul to boast before God.

So even David himself speaks regarding the blessedness of the man to whom God credits (λογίζεται, another form of λογίζομαι) righteousness (δικαιοσύνην, a form of δικαιοσύνη) apart from works (ἔργων, a form of ἔργον) [Table], Paul continued:  “Blessed are those whose lawless deeds (ἀνομίαι, a form of ἀνομία) are forgiven (ἀφέθησαν, a form of ἀφίημι), and whose sins (ἁμαρτίαι, a form of ἁμαρτία) are covered; blessed is the one against whom the Lord will never count (λογίσηται, another form of λογίζομαι) sin (ἁμαρτίαν, another form of ἁμαρτία) [Table].”24  When the truth of this finally sunk in I was simultaneously elated and crushed.

Later in Romans Paul wrote, each of us will give an account (λόγον, a form of λόγος) of himself to God.25  If I believed nothing else in the Bible I believed this verse.  And I took it for granted that I would give an account for my sins, why I committed them and what I had done to make amends for them, and what I had done to stop committing them.  It wasn’t until I compared the Greek words λόγον (an account, as in give an account) and what is called its “middle voice” λογίσηται (count, as in the Lord will never count sin) that it dawned on me what Paul was saying:  My sins were off the table, not open to discussion.  Great!  Now what do I do with myself?

It didn’t take too long after that to realize that my life was actually about knowing God from my perspective, and the absent-minded, insignificant kindnesses that overflowed from the righteousness of God that had been credited to me from God’s perspective, just like Jesus said (Matthew 25:31-46 NET).

When the Son of Man comes in his glory and all the angels26 with him, then he will sit on his glorious throne.  All the nations will be assembled27 before him, and he will separate28 people one from another like a shepherd separates the sheep from the goats.  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me [Table].”  Then the righteous will answer him, “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick or in prison and visit you [Table]?”  And the king will answer them, “I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.”

Then he will say to those on his left, “Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!  For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink.  I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.”  Then they too will answer,29 “Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?”  Then he will answer them, “I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.”  And these will depart into eternal punishment, but the righteous into eternal life.

 

Addendum: June 7, 2021
According to a note (5) in the NET Romans 4:3b is a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

Romans 4:3b (NET Parallel Greek)

 Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

 Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness. And Abraham believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

According to a note (22) in the NET Hebrews 11:18b is a quotation from Genesis 21:12.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

 Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

 Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)
Through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

According to a note (36) in the NET James 2:23b is a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

James 2:23b (NET Parallel Greek)

 Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

James 2:23b (NET)

 Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)
Now Abraham believed God and it was counted to him for righteousness And Abraham believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

Tables comparing Romans 4:1, 2; James 2:26; 2:15; Romans 4:4; 14:12; Matthew 25:31, 32 and 25:44 in the NET and KJV follow.

Romans 4:1, 2 (NET)

Romans 4:1, 2 (KJV)
What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter? What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τί οὖν ἐροῦμεν |εὑρηκέναι| Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα τι ουν ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα τι ουν ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα
For if Abraham was declared righteous by works, he has something to boast about—but not before God. For if Abraham were justified by works, he hath whereof to glory; but not before God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα (ἀλλ᾿ οὐ πρὸς θεόν) ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον

James 2:26 (NET)

James 2:26 (KJV)
For just as the body without the spirit is dead, so also faith without works is dead. For as the body without the spirit is dead, so faith without works is dead also.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥσπερ |γὰρ| τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν ωσπερ γαρ το σωμα χωρις πνευματος νεκρον εστιν ουτως και η πιστις χωρις των εργων νεκρα εστιν ωσπερ γαρ το σωμα χωρις πνευματος νεκρον εστιν ουτως και η πιστις χωρις των εργων νεκρα εστιν

James 2:15 (NET)

James 2:15 (KJV)
If a brother or sister is poorly clothed and lacks daily food, If a brother or sister be naked, and destitute of daily food,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς εαν δε αδελφος η αδελφη γυμνοι υπαρχωσιν και λειπομενοι ωσιν της εφημερου τροφης εαν δε αδελφος η αδελφη γυμνοι υπαρχωσιν και λειπομενοι ωσιν της εφημερου τροφης

Romans 4:4 (NET)

Romans 4:4 (KJV)
Now to the one who works, his pay is not credited due to grace but due to obligation. Now to him that worketh is the reward not reckoned of grace, but of debt.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα το οφειλημα τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα οφειλημα

Romans 14:12 (NET)

Romans 14:12 (KJV)
Therefore, each of us will give an account of himself to God. So then every one of us shall give account of himself to God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄρα [οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω

Matthew 25:31, 32 (NET)

Matthew 25:31, 32 (KJV)
“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου
All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ᾿ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων και συναχθησεται εμπροσθεν αυτου παντα τα εθνη και αφοριει αυτους απ αλληλων ωσπερ ο ποιμην αφοριζει τα προβατα απο των εριφων και συναχθησεται εμπροσθεν αυτου παντα τα εθνη και αφοριει αυτους απ αλληλων ωσπερ ο ποιμην αφοριζει τα προβατα απο των εριφων

Matthew 25:44 (NET)

Matthew 25:44 (KJV)
Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες· κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμεν σοι τοτε αποκριθησονται αυτω και αυτοι λεγοντες κυριε ποτε σε ειδομεν πεινωντα η διψωντα η ξενον η γυμνον η ασθενη η εν φυλακη και ου διηκονησαμεν σοι τοτε αποκριθησονται και αυτοι λεγοντες κυριε ποτε σε ειδομεν πεινωντα η διψωντα η ξενον η γυμνον η ασθενη η εν φυλακη και ου διηκονησαμεν σοι

2 The translators added of the law for clarity.  It is what Paul wrote about, For no one is declared righteous before him by the works of the law (ἐξ ἔργων νόμου)… Romans 3:20a (NET)

3 The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God.  The NET parallel Greek text and NA28 did not.

4 Romans 4:1-3 (NET)

5 James 2:21 (NET)  This is the one hint that tempts me to assume that James thought he was correcting Paul.  The phrase εξ εργων εδικαιωθη (justified or declared righteous by works) is identical in both Romans 4:2 and James 2:21.

6 Matthew 7:14a (NET) Table

7 Hebrews 11:17a (NET)

8 Hebrews 11:17b-19a (NET)

9 James 2:22-24 (NET)

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article των preceding works.  The NET parallel Greek text and NA28 did not.

11 James 2:26b (NET)

13 James 2:15, 16 (NET)

17 Romans 4:3 (NET)

18 Genesis 11:27-25:11

20 The Stephanus Textus Receptus had the article το preceding obligation (KJV: debt).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

21 Romans 4:4, 5 (NET)

22 Romans 1:18 (NET)

23 Romans 3:22 (NET) Table

24 Romans 4:6-8 (NET)

25 Romans 14:12 (NET) The NA28, Stephanus Textus Receptus and Byzantine Majority Text had τῷ θεῷ here.  The NET parallel Greek text did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had αγιοι (KJV: holy) preceding angels.  The NET parallel Greek text and NA28 did not.

28 The NET parallel Greek text and NA28 had ἀφορίσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αφοριει (KJV: he shall separate).

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

Romans, Part 17

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Where, then, is boasting?  Paul continued in Romans.  It is excluded!  By what principle (νόμου, a form of νόμος)?  Of works (ἔργων, a form of ἔργον)?  No, but by the principle (νόμου, a form of νόμος) of faith (πίστεως, a form of πίστις)!  For1 we consider (λογιζόμεθα, a form of λογίζομαι) that a person is declared righteous (δικαιοῦσθαι, a form of δικαιόω) by faith (πίστει, another form of πίστις) apart from the works (ἔργων, a form of ἔργον) of the law (νόμου, a form of νόμος).2  The NET translators chose principle for the first two occurrences of νόμου (a form of νόμος) in this passage to help the reader distinguish between the “law of faith” that excludes boasting and the works of the law, one’s own efforts to keep God’s law.

It is virtually impossible for me to quote the above passage without recalling James’ letter, a person is justified (δικαιοῦται, another form of δικαιόω) by works (ἔργων, a form of ἔργον) and not by faith (πίστεως, a form of πίστις) alone (μόνον, a form of μόνος).3  I’ve often wondered if James intended to refute or correct Paul.  But James didn’t write enough that I can know his intent.  So I content myself with attempting to understand the Holy Spirit’s intent.  He wrote quite a bit about this subject.

Or is God the God of the Jews only? Paul asked.  Is he not the God of the Gentiles too?4 Yes, of the Gentiles too!  Since God is one, he will justify (δικαιώσει, another form of δικαιόω) the circumcised by faith (πίστεως, a form of πίστις) and the uncircumcised through faith (πίστεως, a form of πίστις) [Table].5  It seemed to me that the Holy Spirit’s intent would of necessity be something that both Paul and James described truthfully and accurately.  Paul continued to preach justification by and through faith, James stressed works and that one was not justified by faith alone (πιστεως μονον).

I recalled a story when Peter saw, what he thought was, a ghost walking on the water.  Have courage!  It is I.  Do not be afraid,6 Jesus said.  Peter said to him, “Lord, if it is you, order me to come to you on the water.”7  I had heard the story since childhood, but for some reason as I was striving to obey God’s law in my own strength it struck me what a dumb thing that was to say.  Why would anyone in his right mind set himself up for that kind of failure?  And just as I asked the question, the answer was right in front of me.  Peter believed that Jesus’ command would come to pass.  If Jesus ordered him to walk on water, he would walk on water.  It was a wonderful insight.  I could turn back to Exodus 20 and read The Ten Promises as opposed to the ten commandments I was trying so hard to obey on my own, not to mention all of Jesus’ other commandments.

I went off sure that I understood everything now, found out again that I didn’t, and then came back to this story.  So [Jesus] said, “Come.”  Peter got out of the boat, walked on the water, and came8 toward Jesus.9  Peter may have had that kind of faith, I thought, obviously I did not.  But even Peter didn’t fare all that well, when he saw the strong wind he became afraid.  And starting to sink, he cried out, “Lord, save me!”10  So Peter, just like me, got all excited about faith and then made a fool out of himself.

Jesus wouldn’t let me get away with that for very long.  I heard a sermon about this story, not a sermon browbeating me to have more faith and stop doubting, a good one.  When the preacher read the text—Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”11—this preacher’s attention wasn’t focused on Peter’s failure but on Jesus’ immediate help.  Then he said the most revolutionary, life-changing thing I had heard to date, “Jesus had the faith to stand on the water and hold Peter up as well.”

The preacher kept talking but I didn’t hear any more that day.  The sermon wasn’t over for me, however.  It had only just begun.  “You weren’t making fun of Peter, were you?” I prayed.  Then Jesus’ question— why did you doubt?—became a real question, my question—Why do I doubt?—and it deserved a real answer.  I don’t recall how long it took to get to the bottom of that question, but finally the answer was fairly simple and obvious.  I doubted because I was depending on my faith.  My faith was pretty good at changing what I thought, but not so good at changing what I did, much less having any effect on the world beyond my mind.

That sounded pretty much like James’ faith alone (πιστεως μονον).  So also faith (πίστις), if it does not have works (ἔργα, another form of ἔργον), is dead (νεκρά, a form of νεκρός) being by itself.12  But Paul didn’t write the Romans about that kind of faith, Do we then nullify (καταργοῦμεν, a form of καταργέω) the law (νόμον, another form of νόμος) through faith (πίστεως, a form of πίστις)?  Absolutely not!  Instead we uphold (ἱστάνομεν, a form of ἵστημι or ἱστάνω) [See Addendum below] the law (νόμον, another form of νόμος).13  Clearly, my faith was dead, being by itself alone.  My efforts to obey the law, my works of the law, by my dead faith were meaningless.

I danced around that conclusion for a long time because my religious mind had me convinced that if I acknowledged its truth I would be condemned, rather than that I would have learned something extremely valuable.  It is no idle word that Paul proclaimed, There is therefore now no condemnation (κατάκριμα) for those who are in Christ Jesus.14  I want to call this the absolute baseline of faith in Jesus Christ.  Apart from this faith no one can be honest enough to learn anything from the Lord or the Bible.

So if I can’t depend on my faith, whose faith can I depend on?  I hope the answer is obvious.  I want to depend on Jesus’ faith.  He has the faith to stand on the water and hold Peter up as well.  How can I have Jesus’ faith?  But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις)…15  And that is exactly what Paul wrote about in Romans, the righteousness (δικαιοσύνη) of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω).16

 

Addendum: May 23, 2021
According to the NET ἱστάνομεν (NET: uphold) is a form of ἵστημι.  According to the Koine Greek Lexicon online it is a form of ἱστάνω.  The Stephanus Textus Receptus and Byzantine Majority Text had ιστωμεν (KJV: establish) here.

Tables comparing Romans 3:28; 3:29 and Matthew 14:29 in the NET and KJV follow.

Romans 3:28 (NET)

Romans 3:28 (KJV)
For we consider that a person is declared righteous by faith apart from the works of the law. Therefore we conclude that a man is justified by faith without the deeds of the law.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου

Romans 3:29 (NET)

Romans 3:29 (KJV)
Or is God the God of the Jews only?  Is he not the God of the Gentiles too? Yes, of the Gentiles too! Is he the God of the Jews only? is he not also of the Gentiles?  Yes, of the Gentiles also:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων

Matthew 14:29 (NET)

Matthew 14:29 (KJV)
So he said, “Come.”  Peter got out of the boat, walked on the water, and came toward Jesus. And he said, Come.  And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ εἶπεν· ἐλθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου [ὁ] Πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα καὶ ἦλθεν πρὸς τὸν Ἰησοῦν ο δε ειπεν ελθε και καταβας απο του πλοιου ο πετρος περιεπατησεν επι τα υδατα ελθειν προς τον ιησουν ο δε ειπεν ελθε και καταβας απο του πλοιου ο πετρος περιεπατησεν επι τα υδατα ελθειν προς τον ιησουν

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

2 Romans 3:27, 28 (NET)

3 James 2:24 (NET) Table

4 The Stephanus Textus Receptus and Byzantine Majority Text had δε και (KJV: also) here, where the NET parallel Greek text and NA28 had simply καὶ.

5 Romans 3:29, 30 (NET)

6 Matthew 14:27 (NET)

7 Matthew 14:28 (NET)

8 The NET parallel Greek text and NA28 had ἦλθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν (KJV: to go).

9 Matthew 14:29 (NET)

10 Matthew 14:30 (NET)

11 Matthew 14:31 (NET)

12 James 2:17 (NET)

13 Romans 3:31 (NET) Table

14 Romans 8:1 (NET) Table

15 Galatians 5:22 (NET)

16 Romans 3:22 (NET) Table