Exploration, Part 2

Posted on November 13, 2024 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Galatians 3:6 (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Galatians 3:6 (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness	Abram believed God, and it was reckoned to him as righteousness.	Abram believed God, and it was counted to him for righteousness.

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

Galatians 3:10b (NET Parallel Greek)	Deuteronomy 27:26a (Septuagint BLB)	Deuteronomy 27:26a (Septuagint Elpenor)
ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς
Galatians 3:10b (NET)	Deuteronomy 27:26a (NETS)	Deuteronomy 27:26a (English Elpenor)
“Cursed is everyone who does not keep on doing everything written in the book of the law.”	“Cursed be any person who does not remain in all the words of this law to do them.”	Cursed is every man that continues not in all the words of this law to do them:

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

Galatians 3:11b (NET Parallel Greek)	Habakkuk 2:4b (Septuagint BLB) Table	Habakkuk 2:4b (Septuagint Elpenor)
ὁ δίκαιος ἐκ πίστεως ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Galatians 3:11b (NET)	Habakkuk 2:4b (NETS)	Habakkuk 2:4b (English Elpenor)
the righteous one will live by faith	But the just shall live by my faith.	but the just shall live by my faith.

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

Galatians 3:12b (NET Parallel Greek)	Leviticus 18:5b (Septuagint BLB) Table	Leviticus 18:5b (Septuagint Elpenor)
ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς	ποιήσετε αὐτά ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς	ποιήσετε αὐτά, ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς
Galatians 3:12b (NET)	Leviticus 18:5b (NETS)	Leviticus 18:5b (English Elpenor)
the one who does the works of the law will live by them.	you shall do them; as for the things a person does, he shall live by them	do them; which if a man do, he shall live in them

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

Galatians 3:13b (NET Parallel Greek)	Deuteronomy 21:23b (Septuagint BLB)	Deuteronomy 21:23b (Septuagint Elpenor)
ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου	κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου	κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου
Galatians 3:13b (NET)	Deuteronomy 21:23b (NETS)	Deuteronomy 21:23b (English Elpenor)
“Cursed is everyone who hangs on a tree”	anyone hanging on a tree is cursed by a god	every one that is hanged on a tree is cursed of God

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

Deuteronomy 27:26 (Tanakh)	Deuteronomy 27:26 (KJV)	Deuteronomy 27:26 (NET)
Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’	Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.	Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:26 (Septuagint BLB)	Deuteronomy 27:26 (Septuagint Elpenor)
ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο
Deuteronomy 27:26 (NETS)	Deuteronomy 27:26 (English Elpenor)
“Cursed be any person who does not remain in all the words of this law to do them.” And all the people shall say, “May it be!”	Cursed is every man that continues not in all the words of this law to do them: and all the people shall say, So be it.

Deuteronomy 21:23 (Tanakh)	Deuteronomy 21:23 (KJV)	Deuteronomy 21:23 (NET)
his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto G-d; that thou defile not thy land which HaShem thy G-d giveth thee for an inheritance.	His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.	his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance.

Deuteronomy 21:23 (Septuagint BLB)	Deuteronomy 21:23 (Septuagint Elpenor)
οὐκ ἐπικοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου ἀλλὰ ταφῇ θάψετε αὐτὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ	οὐ κοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου, ἀλλὰ ταφῇ θάψετε αὐτὸ ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου· καὶ οὐ μὴ μιανεῖτε τὴν γῆν, ἣν Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ
Deuteronomy 21:23 (NETS)	Deuteronomy 21:23 (English Elpenor)
his body shall not sleep upon the tree, but with burial you shall bury him that same day, for anyone hanging on a tree is cursed by a god. And you shall not defile the land that the Lord your God is giving you as an allotment.	his body shall not remain all night upon the tree, but ye shall by all means bury it in that day; for every one that is hanged on a tree is cursed of God; and ye shall by no means defile the land which the Lord thy God gives thee for an inheritance.

Galatians 3:4 (NET)	Galatians 3:4 (KJV)
Have you suffered so many things for nothing?—if indeed it was for nothing.	Have ye suffered so many things in vain? if it be yet in vain.

Galatians 3:4 (NET Parallel Greek)	Galatians 3:4 (Stephanus Textus Receptus)	Galatians 3:4 (Byzantine Majority Text)
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ	τοσαυτα επαθετε εικη ειγε και εικη	τοσαυτα επαθετε εικη ειγε και εικη

Galatians 4:18 (NET)	Galatians 4:18 (KJV)
However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you.	But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Galatians 4:18 (NET Parallel Greek)	Galatians 4:18 (Stephanus Textus Receptus)	Galatians 4:18 (Byzantine Majority Text)
καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε καὶ μὴ μόνον ἐν τῷ παρεῖναι με πρὸς ὑμᾶς	καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας	καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας

Galatians 3:10 (NET)	Galatians 3:10 (KJV)
For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”	For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

Galatians 3:10 (NET Parallel Greek)	Galatians 3:10 (Stephanus Textus Receptus)	Galatians 3:10 (Byzantine Majority Text)
Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά	οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα	οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα

Galatians 3:12, 13 (NET)	Galatians 3:12, 13 (KJV)
But the law is not based on faith, but the one who does the works of the law will live by them.	And the law is not of faith: but, The man that doeth them shall live in them.

Galatians 3:12 (NET Parallel Greek)	Galatians 3:12 (Stephanus Textus Receptus)	Galatians 3:12 (Byzantine Majority Text)
ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς	ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις	ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις

Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”)

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Galatians 3:13 (NET Parallel Greek)	Galatians 3:13 (Stephanus Textus Receptus)	Galatians 3:13 (Byzantine Majority Text)
Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου)	χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου	χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου

Galatians 5:7 (NET)	Galatians 5:7 (KJV)
You were running well; who prevented you from obeying the truth?	Ye did run well; who did hinder you that ye should not obey the truth?

Galatians 5:7 (NET Parallel Greek)	Galatians 5:7 (Stephanus Textus Receptus)	Galatians 5:7 (Byzantine Majority Text)
Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι	ετρεχετε καλως τις υμας ανεκοψεν τη αληθεια μη πειθεσθαι	ετρεχετε καλως τις υμας ενεκοψεν τη αληθεια μη πειθεσθαι

Galatians 5:10 (NET)	Galatians 5:10 (KJV)
I am confident in the Lord that you will accept no other view. But the one who is confusing you will pay the penalty, whoever he may be.	I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

Galatians 5:10 (NET Parallel Greek)	Galatians 5:10 (Stephanus Textus Receptus)	Galatians 5:10 (Byzantine Majority Text)
ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν ᾖ	εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η	εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η

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

² Romans 4:9b-12 (ESV)

³ Romans 5:17 (ESV)

⁴ Romans 5:20, 21 (ESV)

⁵ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁶ Romans 7:6b (ESV)

⁷ Romans 1:16b (ESV) Table

⁸ Philippians 2:13 (ESV) Table

⁹ Romans 7:6b (ESV)

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

¹¹ The NET parallel Greek text and NA²⁸ had τέκνα here, a form of τέκνον, where the Stephanus Textus Receptus and Byzantine Majority Text had τεκνια, a form of τεκνίον.

¹² The NET parallel Greek text and NA²⁸ had μέχρις here, a form of μέχρι, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.

¹³ Galatians 5:6a (ESV)

¹⁴ Galatians 5:4b (ESV) Table

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

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

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

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

¹⁹ Galatians 5:7a (ESV)

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνέκοψεν here, a form of ἐγκόπτω, where the Stephanus Textus Receptus had ανεκοψεν (KJV: did hinder), a form of ἀνακόπτω.

²¹ Galatians 5:7b (ESV)

²² Galatians 5:8 (ESV)

²³ Galatians 5:9 (ESV)

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

²⁵ Hebrews 8:6 (ESV) Table

²⁶ Galatians 5:1 (EXP1) Table

²⁷ Philippians 2:12b, 13 (ESV)

²⁸ Philippians 3:17 (ESV) Table

Christ-Centered Preaching, Chapter 5

Posted on September 1, 2024 by admin

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Questions for Review and Discussion

What are the crucial questions that preachers must answer in order to convert mere lectures to sermons?

What does the text mean?

The reasoning behind the first question is the most obvious: preachers need to do enough research to determine what the scope and the particulars of a text mean.

How do I know what the text means?

The second question begins to orient preachers to their listeners’ concerns. In a sense, this question forces preachers to retrace the steps that led them to their conclusions in order to identify significant landmarks that others will be able to follow. It is not at all uncommon for preachers to feel fairly confident about a text’s meaning without being able to specify what led them to their conclusion. Solid explanations—and the second question—require preachers to identify the particular details or reasoning that establish a text’s meaning.

What concerns caused the text to be written?

The third question requires preachers to determine the cause of a text. This question is related to the first two (and usually is integral to how they are answered), but it is listed separately because its answer is vital to the ultimate development of a sermon designed to minister to God’s people, and enables us to answer the remaining questions.

The Path of Preparation: Six Critical Questions p. 88

What do we share in common with those to (or about) whom the text was written or with the one by whom the text was written?

The fourth question takes us back to the principles of a Fallen Condition Focus (FCF)… By identifying what we share with the people of Scripture, we bring the truths of the text into immediate contact with the lives of people today…

“…I won’t logically defend any theology that teaches my works will save me, but I sometimes feel and even behave that way. I am always tempted to believe that when I am good, God will love me more.” So is everyone else. We all have moments, or even years, when aspects of our thoughts, emotions, or behavior echo the Judaizers’ theology. We all have vestiges of Babel within us: as a consequence of our fallen nature, we are all trying to build our towers to heaven and claim responsibility for the grace that saves us. Our pride wars against the admission that there is no good in us. Our sinful condition forever struggles with our total dependence on grace. Only when we can identify the humanness that unites us with the struggles of those whom Paul had to warn about the Judaizers do we really know why he wrote and what we are to preach.

Preaching does not simply point us toward what once happened to others; it primarily points toward how those truths…affect us now.

…In some sense, we all share David’s guilt, Thomas’s doubt, and Peter’s denial (1 Cor. 10:13).

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it [Table].

Therefore, my beloved, flee from idolatry [Table]. I speak as to sensible people; judge (κρίνατε, a form of κρίνω) for yourselves what I say. The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. Consider the people of Israel: are not those who eat the sacrifices participants in the altar? What do I imply (φημι) then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons [Table]. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he? (1 Corinthians 10:13-22 ESV)

Therefore, a solid explanation of a text does not merely display the facts in the text or describe how they support a doctrinal perspective. A full explanation of a text’s meaning begins by identifying how its FCP touches and characterizes our lives.

How should people now respond to the truths of the text?

The fifth question of explanation may not appear to be part of explanation at all… However, this question must be asked as part of the explanation process… Any text of Scripture has near limitless explanation avenues and possibilities. Only when we determine what the text requires of us as a consequence of an FCF the sermon addresses do we know how to focus, phrase, and organize the explanation of the text.

What is the most effective way I can communicate the meaning of the text?

These last questions indicate that a sermon is not merely an outlined description of a text… Since a sermon ultimately answers for listeners, “What does this text mean to me?,” the explanation has to be framed in such a way that it maximizes meaning for listeners… We must exegete our listeners as well as the text to construct a sermon that most powerfully and accurately explains what the text means.

The Path of Preparation: Six Critical Questions pp. 89, 90

Why is an exegetical outline by itself usually insufficient as a homiletical outline?

Prior to answering these questions [e.g., 4-6], a preacher has only collected information about a text, and not developed a sermon. Although many preachers may feel that when they have done enough research to determine a text’s meaning—that they are ready to preach—they are mistaken… Answering these remaining questions actually pushes a preacher…converting a textual commentary or an exegetical lecture into a sermon.

The Path of Preparation: Six Critical Questions p. 89

It is beneficial to use the space around an exegetical outline to make notes of textual insights that you discover in your study tools or that come to mind as your sermon research advances… Keeping verse numbers visible in the outline makes this type of notation easier and will help you to quickly find information in the exegetical outline that you will need when later organizing all the sermon material (illustrations, applications, transitions, etc.) into a homiletical outline for the actual construction of the message.¹¹

The Path of Preparation: Four Necessary Steps, #2 Interrogate: Exegete the Passage (What Does It Say?) p. 97

Simply collecting information about grammar, thought flow, and background does not prepare a pastor to preach on a text. Preachers cannot determine how to organize their explanations or how to state their discoveries meaningfully until they consider the impact the information should have on the congregation…

Explanation prepared in the abstract is irrelevant. When each word and every statement of a message are intimately related to the concerns of the people who must apply the biblical truths to their lives, then explanation assumes sermonic form and power.

The Path of Preparation: Four Necessary Steps, #3 Relate p. 99

Although the two may echo one another closely, an exegetical outline is not necessarily a homiletical outline. An exegetical outline establishes what a text says. A homiletical outline establishes how a text’s meaning is best communicated to a congregation…

First, an exegetical outline describes the immediate text; however, an exegetical outline of a few verses does not necessarily contain context and background information. Aspects of a biblical person’s biography outside the immediate text, the usage of a word in parallel texts, the previous argument of an apostle, and many other aspects of a passage may need additional attention in an order supplied by the immediate text for a pastor to explain its verses fully and accurately.

Second, an exegetical outline also does not indicate the pastoral emphasis that the minister knows should be given to the various components of the passage in light of the issues or concerns facing a particular congregation. A preacher must incorporate these features and concerns, which are not supplied by an exegetical outline, into the sermon.

Thus, insights from the exegetical outline, the passage’s background, and the present level of the congregation’s knowledge about these matters must all funnel into a homiletical outline in order for an effective sermon to take shape.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 100

A conceit (a unique approach to story and/or character in film writing) is described as follows:

In general, story is content is component. Style is approach is conceit. What happens is content, how it happens is conceit. Imagine watching a sporting event with only one announcer doing play-by-play. If the camera is anywhere near the action, then the announcer is redundant to what can be seen. It’s the color commentator that elevates the significance of the detail being pointed out and brings an overlay to the experience.¹

What place does the following conceit hold in the New Covenant?
Christ-Centered Preaching: Redeeming the Expository Sermon	The New Covenant (Hebrews 8:10-12 ESV)
“Determining for listeners what a text means for them is as central to the process of explanation as is the researching of the passage’s grammar and history.”²	For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more” [Table].

If I analyze my own conceit in these pages (which I consider as notes to remind me where the Lord and I have been, not sermons), it might be that I tell you my “cheat” straight up: walk by the Spirit, and you will not gratify the desires of the flesh.³ To illustrate (Matthew 6:2-4 ESV):

Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you [Table].

This was Jesus’ first application to illustrate and explain: Beware of practicing your righteousness before other people in order to be seen by them.⁴ It seems like most of the heavy lifting had already been accomplished: they were giving to the needy. Their selfishness and fear for their own well-being had already been overcome. One step further—sound no trumpet, so that your giving may be in secret—should have been no big deal. Right?

Perhaps I’m being naive, too working class, in my analysis. There are people in this world with resources beyond their own needs for food, shelter and clothing, people who are accustomed to spending excess resources for political advantage or social status. It is possible that they give to the needy entirely out of selfishness and/or fear for their own well-being. In fact, Jesus’ stated motivation for such giving—that they may be praised by others—covers an entire universe of scenarios I may never fully comprehend.

Being praised by others is pretty great. I like it. What did Jesus offer instead in this text? Your Father…will reward you. In the past He rewarded you openly (εν τω φανερω), which seemed to offer some of the juice of being praised by others. But at least since NA²⁷ and NA²⁸ openly has fallen under suspicion. Still, the coupling of these statements in parallel might lead one to suspect that God’s reward is his praise, if I only read this passage.

Elsewhere Jesus said (Luke 17:7-10 ESV):

“Will any one of you who has a servant plowing or keeping sheep say to him⁵ when he has come in from the field, ‘Come at once and recline at table’?⁶ Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the⁷ servant because he did what was commanded?⁸ So you also, when you have done all (πάντα, a form of πᾶς) that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”

Did Jesus confirm here that God is a hard man, reaping where [He] did not sow, and gathering where [He] scattered no seed?⁹ Did He imply that God would take credit ultimately for the righteousness I worked so hard to achieve from the law? Or did He imply, in that way that He spoke to Israel, that the free gift of righteousness¹⁰ is not my work? that when I have done all that I was commanded it will have been done by the Holy Spirit in the power of God.

This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘“You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them’ [Table]¹¹

So, to be motivated to give to the needy by the grace offered in this passage alone, I must believe first that my heavenly Father is trustworthy and will follow through with Jesus’ promise of a reward, and second that such a reward, whether openly or not, will be as satisfying as being praised by others. Giving to the needy is law, so maybe I can add a bit of fear, what God might do to me if I disobey his law, into this equation. Sill, I wonder if fear of retribution and faith in an unspecified reward is sufficient to overcome the selfishness and fear for my own well-being that lies close at hand when I want to do right.¹² And if it were sufficient would it cause me to give to the needy out of anything like love for God and others, or would it simply be a righteousness of my own that comes from the law?¹³

I’ve had something like this dilemma almost every time I’ve encountered an application in Scripture since I began to believe that the righteousness of God through faith in Jesus Christ¹⁴ is real righteousness. And every time I’ve stumbled here Jesus has directed me back to: walk by the Spirit, and you will not gratify the desires of the flesh.¹⁵ Walking by the Spirit is a skill or knack that is trickier to learn by trial-and-error than sound no trumpet, so that your giving may be in secret. But it is the way Jesus walked: And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness…¹⁶ And Jesus returned in the power of the Spirit to Galilee…¹⁷

Being both led and empowered by his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control¹⁸ [Table] is more like the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.¹⁹ And it’s more like the new covenant as well. So, that is my conceit.

In an expository sermon, the homiletical outline is worded in principles derived from and supported by features of the text in its context. The preacher demonstrates how the text supports these principles and then applies them to the contemporary context of the listeners.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 101

How much difference is there between “principles derived from and supported by features of the text” presented for listeners’ obedience and laws? Isn’t this technique designed to result in a “righteousness” of one’s own derived from the preacher’s “principles derived from and supported by features of the text” as understood and elucidated by the preacher? Depending on the preacher these principles may approximate the outcome of the righteousness that comes by way of Christ’s faithfulness as word strings, but obeying word strings to acquire a righteousness of one’s own derived from word strings is not a righteousness from God that is in fact based on Christ’s faithfulness. The whole technique reeks of the old covenant.

Is that the point? Do preachers entice me to wear myself out striving for a righteousness of my own derived from law (i.e., from “principles derived from and supported by features of the text”) in the hope that I will discover a righteousness from God that is in fact based on Christ’s faithfulness more or less on my own with the Bible and the Lord, and then return with a healthy skepticism toward preachers and their preaching?

I write these things to you about those who are trying to deceive (τῶν πλανώντων, a participle of πλανάω) you. But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his²⁰ anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide²¹ in him.²²

Why are preachers not necessarily obligated to present the pattern of a text as the structure of a sermon? Why is it most often advisable to follow the pattern of a text?

The most common (and usually the most helpful) expository approach is to advance through the explanation of a text in the order of its ideas. Exceptions may occur, however, for various reasons. Sometimes the sequence of thought in a text does not allow a preacher to introduce background information efficiently… The pattern of a text in its written form may also not communicate well in the oral medium of the sermon… Other aspects of biblical literature may lead us to consider alternative orders for presentation than the original verses presented…Such biblical patterns of organization are appropriate for their original purposes but need not always be presented in lockstep order to expound the truth of the passage. An expository sermon obligates a preacher to present the truths of a text but not necessarily in the pattern of the passage.

Maintaining a rigid and wooden mirroring of the sequence of a text may actually misrepresent the truth of the text.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 101

These cautions should not blind us to the usual advantages of explaining a text’s features in the order they occur. This pattern of a text tends to reflect the pattern of the biblical writer’s thought… Still, the advantages of following the pattern of a text are overturned when doing so would overcomplicate the organization of the sermon, miss key thoughts in the text, or misrepresent the text’s purpose.

The more the pattern of the passage governs the truth that the biblical writer wanted to convey, the greater the obligation of the expositor to make listeners aware of that pattern. Still, a preacher has a greater obligation to make sure that listeners understand and apply the truths of the passage than to cover the passage in sentence or verse order.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 102

What advantages does an expositor have in following the state, place and prove steps? Do these advantages require these steps in this order?

By stating a truth (with a main point or subpoint statement) derived from the biblical text, saying where in the text that truth originates (i.e., referencing the “place” or aspect of the text supporting that point), and proving how the text backs the truth (by using one of the “General Processes” described below), preachers present the discoveries of their textual study in a highly comprehensible form.

The Light of Presentation p. 104

The state-place-prove order of these steps can vary… For the expositor, the order of the steps is not as crucial as the need to make each one.

The Light of Presentation p. 105

By stating what a text means, placing the truth where it originates in the text, and proving how the text establishes that truth, you fulfill the fundamental obligations of an expositor: state what you know and show how you know. By meeting these obligations, we illuminate a path to a text’s meaning so that others can see the truth of Scripture, follow it to the source, and confirm its authority over their lives.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument): More Light p. 111

How many proofs should a preacher present in regard to a particular concept in a sermon? Which proofs of a particular concept should a preacher present?

There are actually only four ways that we can explain the meaning of any biblical text. These are known as the “General Processes” of explanation. In order to explain a text, we may simply “repeat” the text, we may “restate” the text (i.e., reword it in more familiar terms), we may “describe” unfamiliar events or terms (i.e., “define” them), or we may “confirm” the truth we have stated by various exegetical or logical means.

How do we choose which of the General Processes to employ in explaining any particular main point or subpoint? We move as far down the list of processes as is needed to be clear and convincing that the biblical text supports our statement.

The Light of Presentation: Prove p. 106

If preachers keep challenging themselves to prove their argument as they make declarative statements of truth principles supported by the text, then natural arguments tend to take shape in fairly good order. Yet some cautions must be considered. First, not all things need to be proven—many are obvious. Second, few things need all the proofs you can muster. Choose what is most powerful and most concise. Third, some things cannot be proven…we should be ready to bow before the omniscience of God when our understanding reaches its finite limits. There is no shame in doing this or in teaching listeners to do the same (see Rom. 11:33).

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) pp. 110, 111

As regards the gospel, they [i.e., those who were hardened in Israel] are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all to disobedience, that he may have mercy on all.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

“For who has known the mind of the Lord, or who has been his counselor?”

“Or who has given a gift to him that he might be repaid?”

For from him and through him and to him are all things. To him be glory forever. Amen. (Romans 11:28-36 ESV)

What cautions should a preacher exercise in presenting exegetical insights in a sermon?

Preaching should never be an excuse to display our erudition at the expense of convincing listeners that they can never really understand what Scripture says because they read only in English. We are obligated to explain exegetical insights in such a way that they make the meaning of a text more obvious, not more remote…

Young preachers often think that heaping exegetical intricacy on their explanation will establish their credibility, when in fact this practice may damage it… Share the fruit, not the sweat, of your exegetical labor.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) p. 109

When your exegetical conclusions differ in some degree with the translation most of your listeners have in their laps, handle the difference carefully…

Presenting an argument that supports your explanation rarely justifies being argumentative… Sermons are usually prepared for a mixed group of people, including those who are informed and those who are not, those who are able to reason well and those who are not, those who are ready to accept a preacher’s pronouncements and those who are not. Each of these factors must be considered as preachers prepare to support, develop, and when necessary, defend an exposition (1 Pet. 3:15).

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) p. 110

Now who is there to harm you if you are zealous for what is good? [Table] But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil.

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit [Table], in which he went and proclaimed to the spirits in prison… (1 Peter 3:13-19 ESV)

In one of the key debates during the formation of the Westminster Confession of Faith, one scholar spoke with great skill and persuasiveness for a position that would have mired the church in political debates for many years. As the man spoke George Gillespie prepared a rebuttal in the same room. As they watched him write furiously on a tablet, all in the assembly knew the pressure on the young man to organize a response while the scholar delivered one telling argument after another. Yet when Gillespie rose, his words were filled with such power and scriptural persuasion that the haste of his preparation was not discernible. Gillespie’s message so impressed those assembled as the wisdom of God that the opposing scholar conceded that a lifetime of study had just been undone by the younger man’s presentation. When the matter was decided, the friends of Gillespie snatched from his desk the tablet…they found only one phrase written over and over again: Da lucern, Domine (Give light, O Lord).

Over and over Gillespie had prayed for more light from God. Instead of the genius of his own thought, this valiant Reformer wanted more of the mind of God.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument): More Light pp. 111, 112

“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour [Table]. For it is not you who speak, but the Spirit of your Father speaking through you. Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes [Table]. (Matthew 10:16-23 ESV)

Why is profound truth in simple language a mark of pastoral genius?

Whatever arguments we settle on, we must resolve to present them as interestingly and simply as possible…Your tools and your mind will provide you with wonderful proofs of the rich truths in God’s Word. You should delight to proclaim truth as expansively and powerfully as God grants you the gifts to do so. All preachers simply need to make sure that what they preach communicates rather than complicates the truths of God. Doing so will require you to apply all the resources of your mind and heart…keeping matters simple is smart. Saying profound things obscurely or saying simple things cleverly requires relatively little thought, but saying profound things simply is the true mark of pastoral genius.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) p. 111

Exercises

Create a mechanical layout of Philippians 4:4-7.

Philippians 4:4-7 (ESV)

Philippians 4:4-7 (NET Parallel Greek)

(4) in [the] Lord
Rejoice
always;
again
I will say,
rejoice.
(5) Let be known
your reasonableness
to everyone.
The Lord
is at hand;
(6) do not be anxious [about anything],
but
in everything
by prayer
and
supplication
with thanksgiving
to God
let be made known
your requests
(7) And
the peace
of God,
which surpasses
all understanding,
will guard
your hearts
and
your minds
in Christ Jesus.

(4) ἐν κυρίῳ
Χαίρετε
πάντοτε
πάλιν
ἐρῶ
χαίρετε
(5) γνωσθήτω
τὸ ἐπιεικὲς ὑμῶν
πᾶσιν ἀνθρώποις
ὁ κύριος
ἐγγύς
(6) μηδὲν μεριμνᾶτε ἀλλ᾿
ἐν παντὶ
τῇ προσευχῇ
καὶ
τῇ δεήσει
μετὰ εὐχαριστίας
πρὸς τὸν θεόν
γνωριζέσθω
τὰ αἰτήματα ὑμῶν
(7) καὶ
ἡ εἰρήνη
τοῦ θεοῦ
ἡ ὑπερέχουσα
πάντα νοῦν
φρουρήσει
τὰς καρδίας ὑμῶν
καὶ
τὰ νοήματα ὑμῶν
ἐν Χριστῷ Ἰησοῦ

Rejoice in the Lord always; again I will say, rejoice.²³ As an unbeliever left to my own devices I’d probably ignore this, though I might wonder why anyone would do such a thing. As an unbeliever being drawn to righteousness by the Holy Spirit, I would probably respond belligerently: “Screw you, Paul! Who are you to tell me what to do?” But I may have gained an insight into this verse.

The Greek word translated Rejoice was χαίρετε, translated as a 2^nd person plural form of χαίρω in the present tense, active voice and imperative mood. Understood as an imperative it means, “you must rejoice in the Lord always; again I will say, you must rejoice.” And in my belligerence I may have understood Paul’s intent better than if I had ignored it or simply wondered why anyone would do such a thing.

As a believer under law, I would accept my obligation to Rejoice in the Lord always as a work that I must do. That is, after all, what the text says: “The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.” And I would have probably realized that Paul was just the messenger. My obligation is from and to the Lord Himself. But as I worked diligently to have my own righteousness derived from the law²⁴—[you must] Rejoice in the Lord always—I would encounter many things both internal and external that would dissuade me from rejoicing. Eventually, I would probably realize that I didn’t Rejoice in the Lord always sufficient to meet even my own standards or expectations. And here, left to my own devices, I might give up in despair.

If, however, as a believer under law I was being drawn to righteousness by the Holy Spirit, whether I gave up in despair or not, He might draw me back, even help me to recognize that χαίρετε was not only an imperative. It might have been translated in the indicative mood. It might have been Paul’s statement of fact: “you rejoice in the Lord always, again I will say, you rejoice.” Spurred on by God’s Holy Spirit I might begin to wonder who this Paul guy was: What does he get that I’m not getting?

The Spirit might lead me to read some of Paul’s other writing. Who knows? I might even gain the knowledge of sin from the law (Romans 7:10-18 ESV):

The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.

Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table]. For we know that the law is spiritual, but I am of the flesh, sold under sin [Table]. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me [Table]. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out [Table].

Maybe the Holy Spirit would lead me back to consider the original verses in more detail (Philippians 4:5b-7 ESV):

The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

This actually sounds a lot more hopeful than the panic attack I had trying to have my own righteousness obeying a law: “you must rejoice in the Lord always.” It even offers a pretty good reason for rejoicing in the Lord always. What might happen if the Holy Spirit helped me notice this time that the prepositional phrase—in Christ Jesus—seems more like a state of being than I was taking in the Lord?

When I thought in the Lord was the object of MY REJOICING writ large, I found way too many reasons not to rejoice in the Lord as an object of veneration. What if the Holy Spirit helped me to recognize that Lord (κυρίῳ) was in the dative case here, and energized me to search online for its meaning? “The dative is the case of the indirect object, or may also indicate the means by which something is done.”²⁵ I might then understand in [the] Lord as another example of that same state of being—in Christ Jesus—the means by whom I rejoice.

[I]n the Lord [you] Rejoice always; again I will say, [you] rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Perhaps the Holy Spirit would draw me into a relationship with this Christ Jesus. Perhaps He would indwell me and become my Savior. Perhaps I would begin then to want the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.²⁶ Who knows? In time I might begin to realize that legislating unfunded mandates is the work of men, not a loving Father God who supplies whatever He requires. Joy (χαρὰ) is listed second among the aspects of the fruit of the Spirit (Galatians 5:22, 23). As that guy Paul wrote: For from him and through him and to him are all things. To him be glory forever. Amen.²⁷

On Pentecost after Jesus ascended into heaven, Peter preached (Acts 2:16, 17a ESV):

But this is what was uttered through the prophet Joel: “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh [Table]…

Now is the judgment of this world, Jesus promised, now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.²⁸

Create a conceptual outline of Matthew 14:22-32.

Jesus Walks in the Power of the Spirit – Matthew 14:22-33 (ESV)
I. Jesus seeks solitude A. Jesus sends his disciples away (14:22a) B. Jesus dismisses the crowd (14:22b-23a) C. Jesus prays alone (14:23b)	Immediately he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds [Table]. And after he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone,
II. Jesus returns to his disciples A. Disciples tossed by wind and waves (14:24) B. Jesus walks on the water to them (14:25) C. Disciples are terrified by this (14:26) D. Jesus speaks comfort to them (14:27)	but the boat by this time was a long way from the land,²⁹ beaten by the waves, for the wind (ὁ ἄνεμος) was against them. And in the fourth watch of the night he³⁰ came³¹ to them, walking on the sea.³² But³³ when the disciples saw him walking on the sea,³⁴ they were terrified, and said, “It is a ghost!” and they cried out in fear. But immediately³⁵ Jesus spoke to them, saying, “Take heart; it is I. Do not be afraid.”
III. Peter follows Jesus A. Peter receives Jesus’ command (14:28-29a) B. Peter walks on the water to Jesus (14:29b) C. Afraid he calls to Jesus (14:30) D. Jesus holds and questions him (14:31)	And Peter answered him, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” So Peter got out of the boat and walked on the water and came to Jesus [Table]. But when he saw the wind (τὸν ἄνεμον [ἰσχυρὸν]), he was afraid, and beginning to sink he cried out, “Lord, save me.” Jesus immediately reached out his hand and took hold of him, saying to him, “O you of little faith, why did you doubt?”
IV. Jesus in the boat with his disciples A. The wind ceases (14:32) B. Disciples worship God’s Son (14:33)	And when they got into the boat, the wind (ὁ ἄνεμος) ceased. And those in the boat³⁶ worshiped him, saying, “Truly you are the Son of God.”

According to a note (23) in the NET, Jesus quoted from Isaiah 6:9, 10 in Matthew 13:14b, 15. A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 13:14b, 15 (NET Parallel Greek)	Isaiah 6:9b, 10 (Septuagint BLB)	Isaiah 6:9b, 10 (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε (15) ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε [Table] (10) ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς [Table]	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε (10) ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:14b, 15 (NET)	Isaiah 6:9b, 10 (NETS)	Isaiah 6:9b, 10 (English Elpenor)
“‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. (15) For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’	‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’. (10) For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive. (10) For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

According to a note (25) in the NET, Paul quoted from Isaiah 40:13 in Romans 11:34. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 11:34 (NET Parallel Greek)	Isaiah 40:13a (Septuagint BLB) Table	Isaiah 40:13a (Septuagint Elpenor)
τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο	τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο
Romans 11:34 (NET)	Isaiah 40:13a (NETS)	Isaiah 40:13a (English Elpenor)
For who has known the mind of the Lord, or who has been his counselor?	Who has known the mind of the Lord, and who has been his counselor	Who has known the mind of the Lord? and who has been his counsellor

According to a note (28) in the NET, Paul quoted from Job 41:11 in Romans 11:35. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows

Romans 11:35 (NET Parallel Greek)	Job 41:11a (Septuagint BLB)	Job 41:3a (Septuagint Elpenor)
ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ	ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ	ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ
Romans 11:35 (NET)	Job 41:3a (NETS)	Job 41:3a (English Elpenor)
Or who has first given to God that God needs to repay him?	Or who will withstand me and survive	Or who will resist me, and abide

(I doubt Paul quoted from either of these versions of the Septuagint and I’m not spending the time necessary to consider an independent translation of the Hebrew.)

According to a note (23) in the NET, Peter quoted from Isaiah 8:12 in 1 Peter 3:14. A table comparing the Greek of Peter’s quotation with that of the Septuagint follows.

1 Peter 3:14b (NET Parallel Greek)	Isaiah 8:12b (Septuagint BLB)	Isaiah 8:12b (Septuagint Elpenor)
τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε	τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε	τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε, οὐδ᾿ οὐ μὴ ταραχθῆτε
1 Peter 3:14b (NET)	Isaiah 8:12b (NETS)	Isaiah 8:12b (English Elpenor)
But do not be terrified of them or be shaken.	but do not fear what it fears, neither be troubled	but fear not ye their fear, neither be dismayed.

According to a note (32) in the NET, Peter alluded to Isaiah 53:11, 12 in 1 Peter 3:18. Tables comparing the Greek of Peter’s allusion with that of the Septuagint follow.

1 Peter 3:18b (NET Parallel Greek)	Isaiah 53:11 (Septuagint BLB) Table	Isaiah 53:11 (Septuagint Elpenor)
δίκαιος ὑπὲρ ἀδίκων	ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῗξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῗς καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει	ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει
1 Peter 3:18b (NET)	Isaiah 53:11 (NETS)	Isaiah 53:11 (English Elpenor)
the just for the unjust	from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins.	the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.

1 Peter 3:18b (NET Parallel Greek)	Isaiah 53:12 (Septuagint BLB) Table	Isaiah 53:12 (Septuagint Elpenor)
δίκαιος ὑπὲρ ἀδίκων	διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῗ σκῦλα ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη	διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾿ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη
1 Peter 3:18b (NET)	Isaiah 53:12 (NETS)	Isaiah 53:12 (English Elpenor)
the just for the unjust	Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over.	Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Tables comparing Job 41:11 and Isaiah 8:12 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 41:11 (41:3) and Isaiah 8:12 in the Septuagint (BLB and Elpenor), and tables comparing Luke 4:1; 17:7; 17:9; 1 John 2:27; Matthew 14:24-27 and 14:33 in the KJV and NET follow.

Job 41:11 (Tanakh)	Job 41:11 (KJV)	Job 41:11 (NET)
Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.	Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.	Who has confronted me that I should repay? Everything under heaven belongs to me!

Job 41:11 (Septuagint BLB)	Job 41:3 (Septuagint Elpenor)
ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ εἰ πᾶσα ἡ ὑπ᾽ οὐρανὸν ἐμή ἐστιν	ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ, εἰ πᾶσα ἡ ὑπ᾿ οὐρανὸν ἐμή ἐστιν
Job 41:3 (NETS)	Job 41:3 (English Elpenor)
Or who will withstand me and survive, if all that is under heaven is mine?	Or who will resist me, and abide, since the whole [world] under heaven is mine?

Isaiah 8:12 (Tanakh)	Isaiah 8:12 (KJV)	Isaiah 8:12 (NET)
Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.	Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.	“Do not say, ‘Conspiracy,’ every time these people say the word. Don’t be afraid of what scares them; don’t be terrified.

Isaiah 8:12 (Septuagint BLB)	Isaiah 8:12 (Septuagint Elpenor)
μήποτε εἴπητε σκληρόν πᾶν γάρ ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος σκληρόν ἐστιν τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε	μήποτε εἴπητε σκληρόν· πᾶν γάρ, ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος, σκληρόν ἐστι· τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε, οὐδ᾿ οὐ μὴ ταραχθῆτε
Isaiah 8:12 (NETS)	Isaiah 8:12 (English Elpenor)
Never say “Hard,” for whatever this people says is hard, but do not fear what it fears, neither be troubled.	Let them not say, [It is] hard, for whatsoever this people says, is hard: but fear not ye their fear, neither be dismayed.

Luke 4:1 (NET)	Luke 4:1 (KJV)
Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led by the Spirit in the wilderness,	And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,

Luke 4:1 (NET Parallel Greek)	Luke 4:1 (Stephanus Textus Receptus)	Luke 4:1 (Byzantine Majority Text)
Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ	ιησους δε πνευματος αγιου πληρης υπεστρεψεν απο του ιορδανου και ηγετο εν τω πνευματι εις την ερημον	ιησους δε πνευματος αγιου πληρης υπεστρεψεν απο του ιορδανου και ηγετο εν τω πνευματι εις την ερημον

Luke 17:7 (NET)	Luke 17:7 (KJV)
“Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’?	But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

Luke 17:7 (NET Parallel Greek)	Luke 17:7 (Stephanus Textus Receptus)	Luke 17:7 (Byzantine Majority Text)
Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ· εὐθέως παρελθὼν ἀνάπεσε	τις δε εξ υμων δουλον εχων αροτριωντα η ποιμαινοντα ος εισελθοντι εκ του αγρου ερει ευθεως παρελθων αναπεσαι	τις δε εξ υμων δουλον εχων αροτριωντα η ποιμαινοντα ος εισελθοντι εκ του αγρου ερει ευθεως παρελθων αναπεσε

Luke 17:9 (NET)	Luke 17:9 (KJV)
He won’t thank the slave because he did what he was told, will he?	Doth he thank that servant because he did the things that were commanded him? I trow not.

Luke 17:9 (NET Parallel Greek)	Luke 17:9 (Stephanus Textus Receptus)	Luke 17:9 (Byzantine Majority Text)
μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα	μη χαριν εχει τω δουλω εκεινω οτι εποιησεν τα διαταχθεντα αυτω ου δοκω	μη χαριν εχει τω δουλω εκεινω οτι εποιησεν τα διαταχθεντα ου δοκω

1 John 2:27 (NET)	1 John 2:27 (KJV)
Now as for you, the anointing that you received from him resides in you, and you have no need for anyone to teach you. But as his anointing teaches you about all things, it is true and is not a lie. Just as it has taught you, you reside in him.	But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

1 John 2:27 (NET Parallel Greek)	1 John 2:27 (Stephanus Textus Receptus)	1 John 2:27 (Byzantine Majority Text)
καὶ ὑμεῖς τὸ χρῖσμα ὃ ἐλάβετε ἀπ᾿ αὐτοῦ, μένει ἐν ὑμῖν καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ᾿ ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ	και υμεις το χρισμα ο ελαβετε απ αυτου εν υμιν μενει και ου χρειαν εχετε ινα τις διδασκη υμας αλλ ως το αυτο χρισμα διδασκει υμας περι παντων και αληθες εστιν και ουκ εστιν ψευδος και καθως εδιδαξεν υμας μενειτε εν αυτω	και υμεις το χρισμα ο ελαβετε απ αυτου εν υμιν μενει και ου χρειαν εχετε ινα τις διδασκη υμας αλλ ως το αυτο χρισμα διδασκει υμας περι παντων και αληθες εστιν και ουκ εστιν ψευδος και καθως εδιδαξεν υμας μενειτε εν αυτω

Matthew 14:24-27 (NET)	Matthew 14:24-27 (KJV)
Meanwhile the boat, already far from land, was taking a beating from the waves because the wind was against it.	But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

Matthew 14:24 (NET Parallel Greek)	Matthew 14:24 (Stephanus Textus Receptus)	Matthew 14:24 (Byzantine Majority Text)
τὸ δὲ πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ ἐναντίος ὁ ἄνεμος	το δε πλοιον ηδη μεσον της θαλασσης ην βασανιζομενον υπο των κυματων ην γαρ εναντιος ο ανεμος	το δε πλοιον ηδη μεσον της θαλασσης ην βασανιζομενον υπο των κυματων ην γαρ εναντιος ο ανεμος

As the night was ending, Jesus came to them walking on the sea.

And in the fourth watch of the night Jesus went unto them, walking on the sea.

Matthew 14:25 (NET Parallel Greek)	Matthew 14:25 (Stephanus Textus Receptus)	Matthew 14:25 (Byzantine Majority Text)
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν	τεταρτη δε φυλακη της νυκτος απηλθεν προς αυτους ο ιησους περιπατων επι της θαλασσης	τεταρτη δε φυλακη της νυκτος απηλθεν προς αυτους ο ιησους περιπατων επι της θαλασσης

When the disciples saw him walking on the water they were terrified and said, “It’s a ghost!” and cried out with fear.

And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

Matthew 14:26 (NET Parallel Greek)	Matthew 14:26 (Stephanus Textus Receptus)	Matthew 14:26 (Byzantine Majority Text)
οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι φάντασμα ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν	και ιδοντες αυτον οι μαθηται επι την θαλασσαν περιπατουντα εταραχθησαν λεγοντες οτι φαντασμα εστιν και απο του φοβου εκραξαν	και ιδοντες αυτον οι μαθηται επι την θαλασσαν περιπατουντα εταραχθησαν λεγοντες οτι φαντασμα εστιν και απο του φοβου εκραξαν

But immediately Jesus spoke to them: “Have courage! It is I. Do not be afraid.”

But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

Matthew 14:27 (NET Parallel Greek)	Matthew 14:27 (Stephanus Textus Receptus)	Matthew 14:27 (Byzantine Majority Text)
εὐθὺς δὲ ἐλάλησεν [ὁ Ἰησοῦς] αὐτοῖς λέγων· θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε	ευθεως δε ελαλησεν αυτοις ο ιησους λεγων θαρσειτε εγω ειμι μη φοβεισθε	ευθεως δε ελαλησεν αυτοις ο ιησους λεγων θαρσειτε εγω ειμι μη φοβεισθε

Matthew 14:33 (NET)	Matthew 14:33 (KJV)
Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”	Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

Matthew 14:33 (NET Parallel Greek)	Matthew 14:33 (Stephanus Textus Receptus)	Matthew 14:33 (Byzantine Majority Text)
οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ	οι δε εν τω πλοιω ελθοντες προσεκυνησαν αυτω λεγοντες αληθως θεου υιος ει	οι δε εν τω πλοιω ελθοντες προσεκυνησαν αυτω λεγοντες αληθως θεου υιος ει

Matthew 8:23-34

Back to Romans, Part 31

Back to Luke 8:22-56

¹ A description of a story conceit from “Project Conceits: Entertainment Over Content,” on Writer’s Bootcamp online.

² The Path of Preparation: Six Critical Questions, Christ-Centered Preaching: Redeeming the Expository Sermon, 3rd Edition by Bryan Chapell p. 90

³ Galatians 5:16b (ESV)

⁴ Matthew 6:1a (ESV) Table

⁵ The NET parallel Greek text and NA²⁸ had αὐτῷ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀνάπεσε here, a form of the verb ἀναπίπτω in the active voice, where the Stephanus Textus Receptus had αναπεσαι (KJV: and sit down to meat) in the middle voice.

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

⁸ The Stephanus Textus Receptus had αυτω ου δοκω (KJV: him? I trow not) here, where the Byzantine Majority Text had ου δοκω. The NET parallel Greek text and NA²⁸ did not.

⁹ Matthew 25:24b (ESV)

¹⁰ Romans 5:17b (ESV)

¹¹ Matthew 13:13-15 (ESV)

¹² Romans 7:21b (ESV)

¹³ Philippians 3:9a (ESV)

¹⁴ Romans 3:22a (ESV) Table

¹⁵ Galatians 5:16b (ESV)

¹⁶ Luke 4:1 (ESV) The NET parallel Greek text and NA²⁸ had ἐν τῇ ἐρήμῳ here in the dative case, where the Stephanus Textus Receptus and Byzantine Majority Text had εις την ερημον (KJV: into the wilderness) in the accusative case.

¹⁷ Luke 4:14a (ESV)

¹⁸ Galatians 5:22b, 23a (ESV)

¹⁹ Philippians 3:9b (NET)

²⁰ The NET parallel Greek text and NA²⁸ had αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτο (KJV: same).

²¹ The NET parallel Greek text and NA²⁸ had μένετε (NET: you reside) here, a form of μένω understood in the 2^nd person, present tense and indicative mood (a statement of fact) or as an imperative (ESV: abide); the Stephanus Textus Receptus and Byzantine Majority Text had μενειτε (KJV: ye shall abide), a promise in the future tense.

²² 1 John 2:26, 27 (ESV)

²³ Philippians 4:4 (ESV)

²⁴ Philippians 3:9a (NET)

²⁵ From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions), on Resources for Learning New Testament Greek online.

²⁶ Philippians 3:9b (NET)

²⁷ Romans 11:36 (ESV)

²⁸ John 12:31, 32 (ESV)

²⁹ The NET parallel Greek text and NA²⁸ had σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεσον της θαλασσης ην (KJV: was…in the midst of the sea).

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA²⁸ did not.

³¹ The NET parallel Greek text and NA²⁸ had ἦλθεν here, a form of ἔρχομαι, where the Stephanus Textus Receptus and Byzantine Majority Text had απηλθεν (KJV: went), a form of ἀπέρχομαι.

³² The NET parallel Greek text and NA²⁸ had τὴν θάλασσαν in the accusative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had της θαλασσης in the genitive case.

³³ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

³⁴ The NET parallel Greek text and NA²⁸ had τῆς θαλάσσης in the genitive case here, where the Stephanus Textus Receptus and Byzantine Majority Text had την θαλασσαν in the accusative case.

³⁵ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως (KJV: straightway).

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had ελθοντες (KJV: came) following boat. The NET parallel Greek text and NA²⁸ did not.

Romans, Part 52

Posted on April 18, 2014 by admin

So how can I view, Abhor what is evil, cling to what is good,^[1] and what follows as a definition of love rather than as rules? I’ve constructed the following table to help.

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

Goodness (ἀγαθωσύνη)

…for you were at one time darkness, but now you are light in the Lord. Walk as children of the light – for the fruit of the light consists in all goodness (ἀγαθωσύνῃ), righteousness, and truth (ἀληθείᾳ) – trying to learn what is pleasing to the Lord.^[2]

Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

…not glad about injustice (ἀδικίᾳ)…

1 Corinthians 13:6a (NET)

…but rejoices (συγχαίρει, a form of συγχαίρω) in the truth (ἀληθείᾳ).

1 Corinthians 13:6b (NET)

The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness (ἀδικία) in him.^[3]

This Love Without Hypocrisy…

Romans 12:9-21 (NET)

Abhor (ἀποστυγοῦντες, a form of ἀποστυγέω) what is evil (πονηρόν, a form of πονηρός)…

Romans 12:9b (NET)

…cling (κολλώμενοι, a form of κολλάω) to what is good (ἀγαθῷ, a form of ἀγαθός).

Romans 12:9c (NET)

While it makes some sense to place cling to what is good (ἀγαθῷ) under goodness (ἀγαθωσύνη), there is also a certain arbitrariness to subdividing a multivariate unity like the fruit of the Spirit. Why not place rejoices (συγχαίρει) in the truth under joy (χαρά)? I have no argument against that at all. I wholeheartedly believe that the motivating power (both to will and to do)^[4] is the fruit of Christ’s Spirit. I rejoice in the truth because of his joy flowing in and through me. And I’ve clearly walked everything through love (ἀγάπη; 1 Corinthians 13:4-7 NET) as well. What is most important to me is the direction of flow, that I abhor what is evil and cling to what is good by God’s goodness, not my own.

I used to work this backwards. I believed that if I gathered a list of all that is evil and abhorred it, if I gathered a list of all that is good and clung to it, then I would be a man of integrity who desired to honor God. And if I was not glad about injustice but rejoiced in the truth, then I would be walking as a child of the light, and I would have achieved the fruit of the Spirit, the very Goodness of God. I would have climbed up sunshine mountain.^[5] Though I now consider this adultery, even a super πορνεία, and precisely what Jesus meant when he called the Pharisees hypocrites, I didn’t know any better then. My only alternative in the futility of my thinking ^[6] was to say, “No, I won’t do any of those things.”

Though I could see no alternative to obeying rules in my mind, I felt it in my heart and in my spirit. I had moments, brief, precious God-given moments of unbounded grace, when I could do no wrong, effortlessly. Why did they end? I wondered. And so I studied the Bible for more rules to obey. But despite my best efforts to remain blind and unthinking, God’s light shone through. His love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his firm control^[7] began to take its toll on my recalcitrant mind, and renew it.

Now I see even with my mind, that if I abhor what is evil and cling to what is good, it is due to his goodness. If I am not glad about injustice but rejoice in the truth, it is due to his love and joy. If I walk as a child of the light it demonstrates his righteousness, not mine. It is his gift received by faith. For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!^[8] Now I can look back and see that even the point of that silly little song was to “Look to God on High,” but my religious mind tried to keep me blind—tried and failed because eventually I learned to stop trying to do and started believing.

John’s words are an excellent transition to believe into the next definition of love in Paul’s letter to the Romans, Be devoted to one another with mutual love, showing eagerness in honoring one another.^[9]

I am writing to you, little children, that your sins have been forgiven because of his name. I am writing to you, fathers, that you have known him who has been from the beginning. I am writing to you, young people, that you have conquered the evil one (πονηρόν). I have written to you, children, that you have known the Father. I have written to you, fathers, that you have known him who has been from the beginning. I have written to you, young people, that you are strong, and the word of God resides in you, and you have conquered the evil one (πονηρόν).^[10]

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

Kindness (χρηστότης)

But “when the kindness (χρηστότης) of God our Savior and his love for mankind (φιλανθρωπία) appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy (ἔλεος), through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.”^[11]

Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

…kind (χρηστεύεται, a form of χρηστεῦομαι)…

1 Corinthians 13:4 (NET)

…it is not envious (ζηλοῖ, a form of ζηλόω).

1 Corinthians 13:4 (NET)

But the Jews became jealous (Ζηλώσαντες, a form of ζηλόω), and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar.^[12]They court you eagerly (ζηλοῦσιν, another form of ζηλόω), but for no good purpose; they want to exclude you, so that you would seek them eagerly (ζηλοῦτε, another form of ζηλόω). However, it is good to be sought eagerly (ζηλοῦσθαι, another form of ζηλόω) for a good purpose at all times, and not only when I am present with you.^[13]

This Love Without Hypocrisy…

Romans 12:9-21 (NET)

Be devoted (φιλαδελφίᾳ, a form of φιλαδελφία) to one another with mutual love (φιλόστοργοι, a form of φιλόστοργος)…

Romans 12:10a (NET)

…showing eagerness (προηγούμενοι, a form of προηγέομαι) in honoring (τιμῇ, a form of τιμή) one another.

Romans 12:10b (NET)

Now on the topic of brotherly love (φιλαδελφίας, a form of φιλαδελφία) you have no need for anyone to write you, for you yourselves are taught by God to love (ἀγαπᾶν, a form of ἀγαπάω) one another. And indeed you are practicing it toward all the brothers and sisters in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you. In this way you will live a decent life before outsiders and not be in need.^[14]

So I began here with John’s good and kind and gracious words that I may cling to them and rejoice in their truth: 1) your sins have been forgiven because of his name; 2) you have known him who has been from the beginning, 3) you have conquered the evil one [whether that be Satan or the sin in my own flesh]; 4) you have known the Father; 5) you have known him who has been from the beginning [and it is good to hear it again]; 6) you are strong, and the word of God resides in you, and you have conquered the evil one.

This kindness (χρηστότης), an aspect of the fruit of his Spirit, is from God: when the kindness (χρηστότης) of God our Savior and his love for mankind (φιλανθρωπία) appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy (ἔλεος), through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, love is kind (χρηστεύεται), it is not envious (ζηλοῖ, a form of ζηλόω).

It’s worth the time to try to grasp what Paul meant by negating ζηλοῖ here, because he often used forms of ζηλόω in a more positive sense. I am jealous (ζηλῶ, another form of ζηλόω) for you with godly jealousy (ζήλῳ, a form of ζῆλος), because I promised you in marriage to one husband, to present you as a pure virgin to Christ.^[15] He encouraged the Corinthians to be eager (ζηλοῦτε, another form of ζηλόω) for the greater gifts,^[16] to Pursue love and be eager (ζηλοῦτε) for the spiritual gifts,^[17] to be eager (ζηλοῦτε) to prophesy, and do not forbid anyone from speaking in tongues.^[18] But he was well aware of the jealousy of the religious mind (Acts 17:1-5a NET).

After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.” Some of them were persuaded and joined Paul and Silas, along with a large group of God-fearing Greeks and quite a few prominent women. But the Jews became jealous (Ζηλώσαντες, a form of ζηλόω), and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar.

They court you eagerly (ζηλοῦσιν, another form of ζηλόω), but for no good purpose,^[19] Paul wrote the Galatians. The word translated good in for no good purpose is καλῶς, literally beautifully. Paul used it often in an edgy almost sarcastic way. Then you will say, “The branches were broken off so that I could be grafted in.” Granted (καλῶς)! They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!^[20] For you are certainly giving thanks well (καλῶς), he wrote to the one who speaks in a tongue^[21] but does not interpret, but the other person is not strengthened.^[22] For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough (καλῶς)!^[23]

I think this same edginess comes into play here in Galatians as Paul hit on the primary motive of the religious mind’s jealousy: they want to exclude you, so that you would seek them eagerly (ζηλοῦτε, another form of ζηλόω).^[24] Then he explained the difference between a positive and negative ζηλόω. However, it is good (καλὸν, a form of καλός) to be sought eagerly (ζηλοῦσθαι, another form of ζηλόω) for a good (καλῷ, another form of καλός) purpose at all times, and not only when I am present with you.^[25] The words translated good here, καλὸν and καλῷ, are forms of καλός, beautiful literally, “goodness” in appearance. It is a beautiful image of the difference between attempting to be good by one’s own efforts and relying on the intrinsic goodness (ἀγαθωσύνη) of God. For I know that nothing good (ἀγαθόν, a form of ἀγαθός) lives in me, Paul wrote the Romans, that is, in my flesh. For I want to do the good (καλὸν, a form of καλός), but I cannot do it.^[26] The religious works of the religious mind lack the ἀγαθωσύνη of God (and probably his χρηστότης as well).

And so Paul’s description of love is to Be devoted (φιλαδελφίᾳ, brotherly affection) to one another with mutual love (φιλόστοργοι, familial affection), showing eagerness (προηγούμενοι, lead the way) in honoring (τιμῇ, or valuing) one another.^[27] This is what John did with the words that I used to begin this section. And this is what Paul did: Now on the topic of brotherly love (φιλαδελφίας) you have no need for anyone to write you, for you yourselves are taught by God to love (ἀγαπᾶν) one another. And indeed you are practicing it toward all the brothers and sisters in all of Macedonia. But we urge you, brothers and sisters, to do so more and more…^[28]

What follows is interesting as a regional/cultural difference or Paul’s personal taste or something gleaned from experience. In Jerusalem God’s kindness was manifest as a communal ethic: All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need.^[29] When Ezra followed Shecaniah’s suggestion to have the men who married foreign women divorce them according to the law,^[30] A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table]. Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders [Table].^[31] With a historical precedent like that Jesus’ followers in Jerusalem may have forfeited their property to the authorities if they had tried to keep it.

Paul worked with his own hands even as he ministered the Gospel. When James, Cephas, and John, who had a reputation as pillars, recognized the grace that had been given to me, Paul wrote the Galatians, they gave to Barnabas and me the right hand of fellowship, agreeing that we would go to the Gentiles and they to the circumcised. They requested only that we remember the poor [in Jerusalem], the very thing I also was eager to do.^[32] James commented how some in the Jerusalem church had become judges with evil motives^[33] favoring the rich: Are not the rich oppressing you and dragging you into the courts? Do they not blaspheme the good name of the one you belong to?^[34]

Against this backdrop Paul counseled the Thessalonians to show God’s kindness through a more working-class ethic, to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you. In this way you will live a decent life before outsiders and not be in need.^{^{^[35]}}

Romans, Part 53

Back to Romans, Part 69

Back to To Make Holy, Part 1

Back to Romans, Part 89

^[1] Romans 12:9b (NET)

^[2] Ephesians 5:8-10 (NET)

^[3] John 7:18 (NET)

^[4] Philippians 2:13 (KJV)

^[5] http://www.kididdles.com/lyrics/c125.html

^[6] Ephesians 4:17-24 (NET)

^[7] Galatians 5:22, 23 (NET)

^[8] Romans 5:17 (NET)

^[9] Romans 12:10 (NET)

^[10] 1 John 2:12-14 (NET)

^[11] Titus 3:4-6 (NET)

^[12] Acts 17:5 (NET)

^[13] Galatians 4:17, 18 (NET)

^[14] 1 Thessalonians 4:9-12 (NET)

^[15] 2 Corinthians 11:2 (NET)

^[16] 1 Corinthians 12:31 (NET)

^[17] 1 Corinthians 14:1 (NET)

^[18] 1 Corinthians 14:39 (NET)

^[19] Galatians 4:17a (NET)

^[20] Romans 11:19, 20 (NET)

^[21] 1 Corinthians 14:13 (NET)

^[22] 1 Corinthians 14:17 (NET)

^[23] 2 Corinthians 11:4 (NET)

^[24] Galatians 4:17b (NET)

^[25] Galatians 4:18 (NET)

^[26] Romans 7:18 (NET)

^[27] Romans 12:10 (NET)

^[28] 1 Thessalonians 4:9, 10 (NET)

^[29] Acts 2:44, 45 (NET)

^[30] Ezra 10:3 (NET)

^[31] Ezra 10:7, 8a (NET)

^[32] Galatians 2:9, 10 (NET)

^[33] James 2:4 (NET)

^[34] James 2:6b, 7 (NET)

^[35] 1 Thessalonians 4:11, 12 (NET)

Romans, Part 45

Posted on June 21, 2013 by admin

For by the grace (χάριτος, a form of χάρις)^{^[1]} given to me, Paul continued describing the will of God – what is good and well-pleasing and perfect,^{^[2]} I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.^{^[3]} To offset my own tendency to think that sober discernment is necessary because God has distributed a niggardly measure of faith (μέτρον^{^[4]} πίστεως^{^[5]}) to me, I want to look at two other occurrences of χάριτος. The first described the words Jesus read from the scroll of Isaiah in the synagogue in Nazareth (Luke 4:18, 19 NET):

The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.

After Jesus returned the scroll to the attendant and sat down, he added, Today this scripture has been fulfilled even as you heard it being read.^{^[6]} Luke wrote, All were speaking well of him, and were amazed at the gracious (χάριτος, a form of χάρις) words coming out of his mouth.^{^[7]} So proclaiming 1) good news to the poor, 2) release to the captives, 3) the regaining of sight to the blind, 4) setting free those who are oppressed, and 5) the year of the Lord’s favor were called gracious (χάριτος) words.^{^[8]} There was nothing niggardly about it.

For if, by the transgression of the one man, Paul wrote the first time he used χάριτος in his letter to the Romans, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift of righteousness reign in life through the one, Jesus Christ!^{^[9]} Sober discernment entails all of these facts without implying a niggardly measure of faith, but the realization that any of the recipients of this χάριτος is one person among many. For just as in (ἐν)^{^[10]} one (ἑνὶ, a form of εἷς)^{^[11]} body we have many members, Paul continued, and not all the members serve the same function, so we who are many are one (ἓν, another form of εἷς) body in (ἐν) Christ, and individually we are members who belong to one (εἷς) another.^{^[12]}

I think sober discernment was equivalent for Paul to walking worthily of the calling with which [we] have been called, as he wrote the Ephesians, with all humility and gentleness, with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace.^{^[13]} For here, too, a description of oneness followed (Ephesians 4:4-7 NET).

There is one (῞Εν) body and one (ἓν) Spirit, just as you too were called to (ἐν) the one (μιᾷ, yet another form of εἷς) hope of your calling, one (εἷς) Lord, one (μία)^{^[14]} faith, one (ἓν) baptism, one (εἷς) God and Father of all, who is over all and through all and in (ἐν) all. But to each one (Ἑνὶ, still another form of εἷς) of us grace (χάρις) was given according to the measure (μέτρον) of the gift of Christ.

And we have different gifts (χαρίσματα, a form of χάρισμα)^{^[15]} according to the grace given to us, Paul continued to describe the diversity of this oneness in Romans, a theme he revisited often:

The Diversity of Oneness

And we have different gifts (χαρίσματα) according to the grace given to us. If the gift is prophecy (προφητείαν, a form of προφητεία),^{^[16]} that individual must use it in proportion to his faith. If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Romans 12:6-8 (NET)

It was he who gave some as apostles, some as prophets (προφήτας, a form of προφήτης),^{^[17]} some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.

Ephesians 4:11-13 (NET)

Now there are different gifts (χαρισμάτων, another form of χάρισμα), but the same Spirit. And there are different ministries, but the same Lord. And there are different results, but the same God who produces all of them in everyone. To each person the manifestation of the Spirit is given for the benefit of all. For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts (χαρίσματα) of healing by the one Spirit, to another performance of miracles, to another prophecy (προφητεία), and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Corinthians 12:4-11 (NET)

I want to consider these different^{^[18]} gifts (χαρίσματα) individually. If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.^{^[19]} I am assuming that in proportion (ἀναλογίαν, a form of ἀναλογία)^{^[20]} to his faith relates back to that measure (μέτρον) of faith God has distributed to each. In the law the Lord said to Moses (Deuteronomy 18:18-20 NET):

I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name. But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Now if you say to yourselves, the Lord continued, “How can we tell that a message is not from the Lord (y^ehôvâh)?”^{^[21]} – whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear (gûr)^{^[22]} him.^{^[23]} But a fulfilled prediction alone was not sufficient to declare one a prophet of y^ehôvâh (Deuteronomy 13:1-5 NET):

Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder, and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being. You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within.

The prophet Jeremiah said to Hananiah (apparently a false prophet), From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms. So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.^{^[24]} In this light I can begin to appreciate the proportion of Jesus’ faith when He read those gracious words—The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor—and added, Today this scripture has been fulfilled even as you heard it being read.

And so Paul wrote, If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith. And if I have prophecy (προφητείαν), he wrote the Corinthians, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.^{^[25]} I can’t tell if this was a hypothetical consideration to highlight the preeminence of love, or an actual concern. It is difficult to imagine an individual who received so many of the different gifts^{^[26]} (Διαιρέσεις δὲ χαρισμάτων) of the Spirit, not shared by all (For one person is given through the Spirit the message of wisdom^{^[27]}…to another prophecy [προφητεία]^{^[28]}…), and yet did not have the love that is given by the same Spirit to all believers. If such a monstrosity is actually possible it would seem to be someone with a religious mind believing something other than the word of the Lord to quench the love that is the fruit of the Holy Spirit.

Love never ends, Paul continued to contrast love and prophecy in Corinthians. But if there are prophecies (προφητεῖαι, another form of προφητεία), they will be set aside^{^[29]}…when what is perfect comes…^{^[30]} Pursue love, he wrote, and be eager for the spiritual gifts (πνευματικά, a form of πνευματικός),^{^[31]} especially that you may prophesy (προφητεύητε, a form of προφητεύω).^{^[32]} Then he contrasted prophesying to one speaking in a tongue.

Tongues

Prophecy

For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.

1 Corinthians 14:2 (NET)

But the one who prophesies (προφητεύων, another form of προφητεύω) speaks to people for their strengthening, encouragement, and consolation.

1 Corinthians 14:3 (NET)

The one who speaks in a tongue builds himself up…

1 Corinthians 14:4a (NET)

…but the one who prophesies (προφητεύων, another form of προφητεύω) builds up the church.

1 Corinthians 14:4b (NET)

I wish you all spoke in tongues…

1 Corinthians 14:5a (NET)

…but even more that you would prophesy (προφητεύητε, a form of προφητεύω).

1 Corinthians 14:5b (NET)

…unless he interprets so that the church may be strengthened.

1 Corinthians 14:5d (NET)

The one who prophesies (προφητεύων, another form of προφητεύω) is greater than the one who speaks in tongues…

1 Corinthians 14:5c (NET)

Since you are eager for manifestations of the Spirit, Paul concluded, seek to abound in order to strengthen the church. So then, one who speaks in a tongue should pray that he may interpret.^{^[33]} And, I thank God that I speak in tongues more than all of you, but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.^{^[34]} Then he quoted the Old Testament prophecy concerning tongues: By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me…^{^[35]} So then, tongues, he concluded, are a sign…for unbelievers. Prophecy (προφητεία), however, is…for believers.^{^[36]}

So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?^{^[37]} In other words, the Old Testament prophecy holds true: unbelievers hearing strange tongues will not listen to the Lord. Rather, they say, you have lost your minds. But if all prophesy (προφητεύωσιν, another form of προφητεύω), and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all. The secrets of his heart are disclosed…^{^[38]} So prophecy is for believers, their rightful occupation that brings an unbeliever or uninformed person to faith and repentance, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”^{^[39]}

Still, It was [Jesus] who gave…some [not all] as prophets (προφήτας, another form of προφήτης) …to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.^{^[40]} And God has placed in the church…second prophets (προφήτας, another form of προφήτης)…Not all are prophets (προφῆται, another form of προφήτης), are they?^{^[41]} No, because we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us.^{^[42]} For just as in one body we have many members, and not all the members serve the same function, so we who are many are one body in Christ, and individually we are members who belong to one another.^{^[43]}

Addendum (7/18/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.” So, I’ll re-examine the quotations above with the KJV.

My thoughts on Luke 4:18, 19 are too long to append to this essay. This addendum is found as Study: Luke 4:18-19.

Romans, Part 46

Back to Fear – Exodus, Part 6

Back to Son of God – 1 John, Part 3

Back to Saving Demons, Part 2

Back to Romans, Part 49

^[2] Romans 12:2b (NET)

^[3] Romans 12:3 (NET)

^[6] Luke 4:21 (NET)

^[7] Luke 4:22a (NET)

^[8] Luke 4:22 (NET)

^[9] Romans 5:17 (NET)

^[12] Romans 12:4, 5 (NET)

^[13] Ephesians 4:1-3 (NET)

^[18] κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα (literally, “according to the grace given to us differently”) Romans 12:6 (NET)

^[19] Romans 12:6b (NET)

^[22] Septuagint: ἀφέξεσθε receive in full or abstain http://lexicon.katabiblon.com/?search=ἀφέξεσθε

^[23] Deuteronomy 18:21, 22 (NET)

^[24] Jeremiah 28:8, 9 (NET)

^[25] 1 Corinthians 13:2 (NET)

^[26] 1 Corinthians 12:4 (NET)

^[27] 1 Corinthians 12:8 (NET)

^[28] 1 Corinthians 12:10 (NET)

^[29] 1 Corinthians 13:8 (NET)

^[30] 1 Corinthians 13:10 (NET)

^[32] 1 Corinthians 14:1 (NET)

^[33] 1 Corinthians 14:12b, 13 (NET)

^[34] 1 Corinthians 14:18, 19 (NET)

^[35] 1 Corinthians 14:21 (NET)

^[36] 1 Corinthians 14:22 (NET)

^[37] 1 Corinthians 14:23 (NET)

^[38] 1 Corinthians 14:24, 25a (NET)

^[39] 1 Corinthians 14:25b (NET)

^[40] Ephesians 4:11-13 (NET)

^[41] 1 Corinthians 12:28, 29 (NET)

^[42] Romans 12:6a (NET)

^[43] Romans 12:4, 5 (NET)

Romans, Part 34

Posted on December 11, 2012 by admin

What then shall we say about these things? Paul continued. If God is for (ὑπὲρ) us, who can be against (καθ᾿, a form of κατά) us?^[3] It would be a mistake to think that Paul implied that no one is, or would be, against us. Jesus said, “Do not think that I have come to bring peace to the earth. I have not come to bring peace but a sword. For I have come to set a man against (κατὰ) his father, a daughter against (κατὰ) her mother, and a daughter-in-law against (κατὰ) her mother-in-law, and a man’s enemies (ἐχθροὶ, a form of ἐχθρός) will be the members of his household.”^[5] The point of Paul’s rhetorical question is, who are they who would array themselves against us compared to God?

Though they do not measure up to God they are the enemies we love. But I say to you who are listening, Jesus said: Love your enemies (ἐχθροὺς, another form of ἐχθρός), do good to those who hate you, bless those who curse you, pray for those who mistreat you.”^[6] It is a mysterious blessing that we learn this love at home, with our families, in our own households.

Indeed, he who did not spare his own Son, Paul continued to elaborate how God is for (ὑπὲρ) us, but gave him up for (ὑπὲρ) us all – how will he not also, along with him, freely give us all things?^[7] Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift (δωρεὰν, a form of δωρεά) of the Holy Spirit,^[9] Peter ended his first sermon on Pentecost. Paul indicated that those who trust in Jesus receive the abundance of grace and of the gift (δωρεᾶς, another form of form of δωρεά) of righteousness.^[10] I became a servant of this gospel, Paul wrote the Ephesians, according to the gift (δωρεὰν, a form of δωρεά) of God’s grace that was given to me by the exercise of his power.^[11] When Paul enumerated the gifts of God’s grace for the Corinthians^[12] he went on to describe a way that is beyond (καθ᾿) comparison,^[13] the love^[14] that fulfills the law, the gift of righteousness, the fruit of the Spirit, the essence of what it means to be led^[15] by the gift of the Holy Spirit.

As Paul wrote the Ephesians, For by grace you are saved through faith, and this is not from yourselves, it is the gift (δῶρον) of God; it is not from works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.^[17]

Who will bring any charge against God’s elect (ἐκλεκτῶν, a form of ἐκλεκτός)? Paul continued in Romans. Of course, many will presume, but who are they compared to God? It is God who justifies.^[19] And yet the elect are not smug masters of the universe (Colossians 3:12-17 NET):

Therefore, as the elect (ἐκλεκτοὶ, another form of ἐκλεκτός) of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness (χρηστότητα, a form of χρηστότης), humility, gentleness (πραΰτητα, a form of πραΰτης), and patience (μακροθυμίαν, a form of μακροθυμία), bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. And to all these virtues^[23] add^[24] love (ἀγάπην, a form of ἀγάπη), which is the perfect bond. Let the peace (εἰρήνη) of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful. Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God. And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

To clothe myself with a heart of mercy (σπλάγχνα οἰκτιρμοῦ) is an interesting word picture. I am to clothe myself with something internal, cover my naked ambition one might say with Christlikeness, the fruit of his Spirit (Galatians 5:13-16, 22-26).

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh…the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience (μακροθυμία), kindness (χρηστότης), goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

Who is the one who will condemn? Paul continued. Again, many will condemn, but who are they by comparison? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.^[29] Though many will try to bring a charge or condemn, who will actually prevail? Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”^[30]

Paul quoted from Psalm 44. In the Psalm the experience of death was viewed in confusion, as an evil, a lament, a plea to, or a rebuke of, God (Psalm 44:20-24 NET):

If we had rejected our God, and spread out our hands in prayer to another god, would not God discover it, for he knows one’s thoughts? Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block (Table). Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever! Why do you look the other way, and ignore the way we are oppressed and mistreated?

Paul’s attitude about death in the Gospel was entirely different (2 Corinthians 4:7-11 NET):

But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us. We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair; we are persecuted, but not abandoned; we are knocked down, but not destroyed, always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body. For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible in our mortal body.

No, in all these things we have complete victory through him who loved us! Paul continued in Romans. For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.^[31]

Paul’s quotation is compared with the Septuagint below for completeness.

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

For your sake we encounter death all day long; we were considered as sheep to be slaughtered.

Romans 8:36 (NET)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 44:22

ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36

Romans, Part 35

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 40

^[3] Romans 8:31 (NET)

^[5] Matthew 10:34-36 (NET)

^[6] Luke 6:27 (NET)

^[7] Romans 8:32 (NET) Table

^[9] Acts 2:38 (NET) Table

^[10] Romans 5:17 (NET)

^[11] Ephesians 3:7 (NET)

^[12] 1 Corinthians 12:28 (NET)

^[13] 1 Corinthians 12:31 (NET)

^[14] 1 Corinthians 13 (NET)

^[15] Galatians 5:13-26 (NET)

^[17] Ephesians 2:8-10 (NET)

^[19] Romans 8:33 (NET)

^[23] NET Note: The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.” See: Peter’s Way?

^[24] Net Note: The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.” See: Peter’s Way?

^[29] Romans 8:34 (NET) Table

^[30] Romans 8:35, 36 (NET) Table

^[31] Romans 8:37-39 (NET)

Romans, Part 24

Posted on October 8, 2012 by admin

Much more then, Paul continued, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from God’s wrath (ὀργῆς, a form of ὀργή).¹ I had a tendency to think of this as present or future wrath. That may also be true, but as he continued his discussion of how sin entered the world and how the Lord Jesus’ one righteous act was the agency through which came righteousness leading to life for all people,² it is evident that the past tense of the wrath revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness³ was on Paul’s mind.

So, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from 1) the impure desires of human hearts,⁴ 2) dishonorable passions,⁵ and 3) depraved minds,⁶ as well as the sins associated with God’s wrath in Romans 1:18-32. For if while we were enemies we were reconciled (κατηλλάγημεν, a form of καταλλάσσω) to God through the death of his Son, how much more, since we have been reconciled (καταλλαγέντες, another form of καταλλάσσω), will we be saved by his life?⁷ Though I may be reading too much into the text I think it is possible to gauge Paul’s progress through his troubles and affliction by the word translated reconciled above.

To the married I give this command – not I, but⁸ the Lord – a wife should not divorce a husband (but if she does, let her remain unmarried, or be reconciled [καταλλαγήτω, another form of καταλλάσσω] to her husband), and a husband should not divorce his wife.⁹ Here in 1 Corinthians reconciliation seems almost like the second best choice to remaining unmarried if a wife divorces her husband. This I assume was written before Romans. After Romans, in 2 Corinthians, I encounter the word translated reconciled again (2 Corinthians 5:17-21 NET).

So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come! [Table] And all these things are from God who reconciled (καταλλάξαντος, another form of καταλλάσσω) us to himself through Christ, and who has given us the ministry of reconciliation (καταλλαγῆς, a form of καταλλαγή) [Table]. In other words, in Christ God was reconciling (κκαταλλάσσων, another form of κκαταλλάσσω) the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation (καταλλαγῆς, a form of καταλλαγή). Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled (καταλλάγητε, another form of καταλλάσσω) to God!” God made the one who did not know (γνόντα, a form of γινώσκω) sin to be sin for us, so that in him we would become the righteousness (δικαιοσύνη) of God [Table].

Not only this, Paul continued in Romans, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation (καταλλαγὴν, another form of καταλλαγή).¹⁰ I don’t see any particular problem with reading Paul’s attitude toward our reconciliation with God back into the reconciliation of a wife with her husband.

So then, Paul continued, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned…¹¹ Thus began a contrast between Adam and Jesus. A similar contrast can be found in 1 Corinthians 15. In fact the contrasting mate to this opening statement is found there rather than in Romans.

Adam

Jesus

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned…

Romans 5:12 (NET)

[the Lord Jesus] must reign until he has put all his enemies under his feet [Table]. The last enemy to be eliminated is death.

1 Corinthians 15:25, 26 (NET)

Paul’s rationale for this particular contrast is more apparent in 1 Corinthians.

Adam

Jesus

For since death¹² came through a man…

1 Corinthians 15:21a (NET)

…the resurrection of the dead also came through a man.

1 Corinthians 15:21b (NET)

In his letter to the Romans Paul veered away a bit from this same presentation. First, he offered the following explanation (Romans 5:13, 14 NET):

…for before the law was given, sin was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed Table.

In other words, not everyone transgressed the specific command God gave to Adam alone before Eve was created, You may freely eat fruit from every tree of the orchard [Table] (including the tree of life), but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die [Table].¹³ After Adam disobeyed God and gained knowledge of evil he had sons and daughters in his own likeness, according to his image.¹⁴

But the gracious gift (i.e., reconciliation) is not like the transgression,¹⁵ Paul returned to his contrast of Adam and Jesus.

Adam

Jesus

For if the many died through the transgression of the one man…

Romans 5:15b (NET)

…how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Romans 5:15c (NET)

And the gift is not like the one who sinned.¹⁶

Adam

Jesus

For judgment, resulting from the one transgression, led to condemnation…

Romans 5:16b (NET)

…but the gracious gift from the many failures led to justification.

Romans 5:16c (NET)

For if, by the transgression of the one man, death reigned through the one…

Romans 5:17a (NET)

…how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 5:17b (NET)

Consequently, just as condemnation for all people came through one transgression…

Romans 5:18a (NET)

…so too through the one righteous act came righteousness leading to life for all people.

Romans 5:18b (NET)

For just as through the disobedience of the one man many were made sinners…

Romans 5:19a (NET)

…so also through the obedience of one man many will be made righteous.

Romans 5:19b (NET)

Now the law came in, Paul explained, so that the transgression (i.e., the breaking of specific commandments as Adam did) may increase, but where sin increased, grace multiplied all the more…¹⁷

Adam

Jesus

…so that just as sin reigned in death…

Romans 5:21a (NET)

…so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 5:21b (NET)

Eternal life can be a difficult concept for those of us socialized in the value and necessity of death. Perhaps the easiest way to present that socialization is through the 2011 film “In Time.” Henry Hamilton (Matt Bomer) served as the objective character in the movie and presented the normative assumption, “Everyone can’t live forever. Where would we put them?” Sylvia Weis (Amanda Seyfried), the convert from the dark side concurred, “We’re not meant to live forever.” Her father Philippe (Vincent Kartheiser) said, “everyone wants to live forever,” but in his role as the personification of evil that meant only foolish people want this, and that desire will always keep evil men like Philippe Weis in power. Philippe quipped, “for a few to be immortal, many must die.” And the protagonist Will Salas (Justin Timberlake) countered, “No one should be immortal if even one person has to die.”

Paul, however, paired eternal life with the gift of God’s credited righteousness. Once God’s righteousness begins to take root and flourish in one the possibility and desirability of eternal life (not mere immortality) become obvious. This same contrast in 1 Corinthians complements the contrast in Romans.

Adam

Jesus

For just as in Adam all die…

1 Corinthians 15:22a (NET)

…so also in Christ all will be made alive.

1 Corinthians 15:22b (NET)

The first man, Adam, became a living person”…

1 Corinthians 15:45a (NET)

…the last Adam became a life-giving spirit.

1 Corinthians 15:45b (NET)

Here I can relate this contrast to Jesus’ explanation to Nicodemus, I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table]. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, “You must all be born from above.”¹⁸

Addendum: March 28, 2024
According to a note (27) in the NET, Paul quoted from Genesis 2:7 in 1 Corinthians 15:45. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)	Genesis 2:7b (Septuagint BLB) Table	Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν
1 Corinthians 15:45a (NET)	Genesis 2:7b (NETS)	Genesis 2:7b (English Elpenor)
The first man, Adam, became a living person	the man became a living being	the man became a living soul

Tables comparing the Greek of 1 Corinthians 7:10 and 15:21 in the NET and KJV follow.

1 Corinthians 7:10 (NET)	1 Corinthians 7:10 (KJV)
To the married I give this command—not I, but the Lord—a wife should not divorce a husband	nd unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

1 Corinthians 7:10 (NET Parallel Greek)	1 Corinthians 7:10 (Stephanus Textus Receptus)	1 Corinthians 7:10 (Byzantine Majority Text)
Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι	τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι	τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι

1 Corinthians 15:21 (NET)	1 Corinthians 15:21 (KJV)
For since death came through a man, the resurrection of the dead also came through a man.	For since by man came death, by man came also the resurrection of the dead.

1 Corinthians 15:21 (NET Parallel Greek)	1 Corinthians 15:21 (Stephanus Textus Receptus)	1 Corinthians 15:21 (Byzantine Majority Text)
ἐπειδὴ γὰρ δι᾿ ἀνθρώπου θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν	επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων	επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων