Tag Archives: Romans 5:3-4

Romans, Part 53

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So, how can I view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord[1]—as a definition of love (ἀγάπη) rather than as rules?  Again, I’ve constructed the following table to help.

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

love (ἀγάπη)
Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory.  Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.  And hope does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.[2] Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor. Therefore love (ἀγάπη) is the fulfillment of the law.[3] Knowledge puffs up, but love (ἀγάπη) builds up.[4]
Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

 …not self-serving (οὐ ζητεῖ τὰ ἑαυτῆς; literally, “not seek itself”)…

1 Corinthians 13:5 (NET)
If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for (ζητεῖ, a form of ζητέω) the one that went astray?[5]  But above all pursue (ζητεῖτε, another form of ζητέω) his kingdom and righteousness, and all these things will be given to you as well.[6]
This Love Without Hypocrisy…

Romans 12:9-21 (NET)

 Do not lag in zeal (σπουδῇ, a form of σπουδή), be enthusiastic (ζέοντες, a form of ζέω) in spirit…

Romans 12:11a (NET)

 …serve (δουλεύοντες, a form of δουλεύω) the Lord.

Romans 12:11b (NET)
But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.[7] Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus.  He was an eloquent speaker, well-versed in the scriptures.  He had been instructed in the way of the Lord, and with great enthusiasm (ζέων, another form of ζέω) he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John.[8] Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, not like those who do their work only when someone is watching – as people-pleasers – but as slaves of Christ doing the will of God from the heart.  Obey with enthusiasm (εὐνοίας, a form of εὔνοια), as though serving (δουλεύοντες) the Lord and not people, because you know that each person, whether slave or free, if he does something good (ἀγαθόν, a form of ἀγαθός), this will be rewarded by the Lord.[9]

In the previous essay it seemed to make intuitive sense to place cling to what is good[10]under that aspect of the fruit of the Spirit translated goodness.  Here it may seem like begging the question[11] to simply place—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—under love.  In one sense love (ἀγάπη) is the master key that can stand for all aspects of the fruit of the Spirit.  I think John used ἀγάπη that way often, but I want to follow Paul’s thinking here.

Therefore, since we have been declared righteous by faith (πίστεως, a form of πίστις), he wrote.  By our own faith?  I think not, for πίστις[12] is an aspect of the fruit of the Spirit.  Since we have been declared righteous by faith we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ.[13]  Again, peace (εἰρήνη) is an aspect of the fruit of his Spirit.  Through our Lord Jesus Christ we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand.  And by grace, though Paul may mean more, I think he cannot mean less than the credited righteousness of God, this very fruit of God’s Holy Spirit.  And we rejoice in the hope of our glory!  But that’s not what Paul wrote.  And we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope of God’s glory.[14]

Though the NET translators chose rejoice for καυχώμεθα here and in the next verse, boast is a more obvious meaning.  I say again, let no one think that I am a fool.  But if you do, then at least accept me as a fool, so that I too may boast (καυχήσωμαι, another form of καυχάομαι) a little.  What I am saying with this boastful (καυχήσεως, a form of καύχησις) confidence I do not say the way the Lord would.  Instead it is, as it were, foolishness.  Since many are boasting (καυχῶνται, another form of καυχάομαι) according to human standards, I too will boast (καυχήσομαι, another form of καυχάομαι).[15]  By the way, according to human standards is κατὰ σάρκα in Greek, according to the flesh (NKJV).

It gives me the sense that Paul meant we boast in the hope of God’s glory.  We boast in the hope that God will be glorified by the lives we live in the flesh (not according to the flesh), crucified with Christ (it is no longer I who live, but Christ lives in me),[16] living by the Spirit,[17] not by the works of the flesh.[18]  Translated that way we might be less likely to gloss over it and boast in the hope of our own glory.  Not only this, Paul continued, but we also rejoice (καυχώμεθα, a form of καυχάομαι; or, boast) in sufferings.[19]  So where does Paul get off writing this wacko stuff?

If I must boast (καυχᾶσθαι, another form of καυχάομαι), I will boast (καυχήσομαι, another form of καυχάομαι) about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).[20]  There was method to Paul’s madness.  For the Lord said to him, “My grace is enough for you, for my power is made perfect in weakness (ἀσθενείᾳ).” So then, Paul concluded, I will boast (καυχήσομαι) most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me.[21]  And in Romans we find a similar method to his madness: we also rejoice (or, boast) in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.[22]  And here I get a beautiful glimmer of an understanding why the NET translators chose rejoice over boast.

We don’t rejoice or boast in our own suffering because of a rational understanding: knowing that suffering produces endurance, and endurance, character, and character, hope.  We can only rejoice or boast in our own suffering because we are filled with the joy (χαρὰ) of God, another aspect of the fruit of his Spirit.  And rejoice hearkens back to that fact better than boast ever could.  I am confident they chose rejoice for this reason because of a note on the next verse.

And hope does not disappoint, Paul concluded, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.[23]  The note in the NET reads: “The phrase ἡ ἀγάπη τοῦ θεοῦ (…‘the love of God’) could be interpreted as either an objective genitive (‘our love for God’), subjective genitive (‘God’s love for us’), or both (M. Zerwick’s ‘general’ genitive [Biblical Greek,§§36-39]; D. B. Wallace’s ‘plenary’ genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: ‘The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us’ (ExSyn 121).”

Here is one place I can say with confidence the NET translators really got what Paul was saying.  This love (ἀγάπη), which has been poured out in our hearts through the Holy Spirit who was given to us, does no wrong (κακὸν) to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.[24]  Pouring this love out in our hearts through the Holy Spirit who was given to us is what Jesus meant when He said: Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω, the verb from which the noun πλήρωμα is derived) them.[25]

I want to spend some time with κακὸν (a form of κακός) since this ἀγάπη does (or, works) no wrong (or, harm) to a neighbor.  The first time κακὸν occurs in the New Testament was from the mouth of the Roman governor.  Pilate said to them, “Then what should I do with Jesus who is called the Christ?”  They all said, “Crucify him!”  He asked, “Why? What wrong (κακὸν) has he done?” But they shouted more insistently, “Crucify him!”[26]  Though Pilate found no κακὸν in Him under Roman law the chief priests and elders of Israel had accused Him of many things: “Don’t you hear how many charges they are bringing against you?”[27] Pilate asked.  When Jesus was accused by the chief priests and the elders, he did not respond.[28]

Now, with 20-20 hindsight I can see Jesus consciously fulfilling Scripture: He was treated harshly and afflicted, but he did not even open his mouth.  Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.[29]  At the time in the moment, however, He appeared obstinate, belligerent and disdainful of authority.  Consider his teaching (Matthew 23:1-12 NET).

Jesus said to the crowds and to his disciples, “The experts in the law and the Pharisees sit on Moses’ seat.  Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach.  They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.  They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’  But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.  And call no one your ‘father’ on earth, for you have one Father, who is in heaven.  Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.  The greatest among you will be your servant.  And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Even here there is a very rough edge that is disdainful of human authority.  More to the point, perhaps, Jesus did nothing that would inhibit his progress toward the cross.  My commandment (ἐντολὴ, a form of ἐντολή) is this, He also said, to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, another form of ἀγαπάω) you.  No one has greater love (ἀγάπην, a form of ἀγάπη) than this – that one lays down his life for his friends.  You are my friends if you do what I command (ἐντέλλομαι) you.[30]  Hanging on the cross, after thirty plus years of human experience, eating it, drinking it, pissing and shitting it, Jesus prayed what I consider the real prayer of salvation: Father, forgive them, for they don’t know what they are doing.[31]

My point here, I suppose, is that the love that does (or, works) no wrong (or, harm) to a neighbor may not always appear to all the people all the time to be doing or working no wrong or harm to a neighbor.  By his own admission Jesus’ death on a cross was not his will but his Father’s.[32]  Like most human beings Jesus wanted to live; whoever is among the living has hope; a live dog is better than a dead lion.[33]  Perhaps I’ve overstated the case.  Jesus was not suicidal as He hung on the cross.

I want to follow this just a bit farther (Luke 16:25 NET).

Abraham said, ‘Child, remember that in your lifetime you received your good things (ἀγαθά, another form of ἀγαθός) and Lazarus likewise bad things (κακά, another form of κακός), but now he is comforted here and you are in anguish.’

When I considered this in the light of the gospel I gleaned from my religion,[34] Abraham’s words seemed like karmic nonsense.  But in the light of the knowledge of God I’m compelled to reconsider.  God is love (ἀγάπη).[35]  Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor.[36]  (And this is οὐκ the absolute negation, modifying ἐργάζεται [a form of ἐργάζομαι] apparently not κακὸν.)  So while I might be intellectually stimulated to wonder what role God’s love played in Lazarus’ life, the Holy Spirit reminds me that Knowledge puffs up, but love (ἀγάπη) builds up.[37]  All in all it is simpler then to assume that God’s love was revealed after Lazarus’ death.  This is in accord with Jesus’ knowledge of God: he is not God of the dead, but of the living, for all live before him.[38]  And it is prudent to accept that I do not dictate when God reveals his love to anyone (or, in anyone for that matter).

I’ll continue looking into—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—as a definition of love rather than as rules in the next essay.

[1] Romans 12:11 (NET) Table

[2] Romans 5:1-5 (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 8:1b (NET)

[5] Matthew 18:12b (NET)

[6] Matthew 6:33 (NET)

[7] 2 Corinthians 8:7 (NET)

[8] Acts 18:24, 25 (NET) Table

[9] Ephesians 6:5-8 (NET)

[10] Romans 12:9b (NET)

[11] Fallacy: Begging the Question

[12] Galatians 5:22 (NET) translated faithfulness

[13] Romans 5:1 (NET)

[14] Romans 5:2 (NET)

[15] 2 Corinthians 11:16-18 (NET)

[16] Galatians 2:20 (NET)

[17] Galatians 5:16 (NET)

[18] Galatians 5:19 (NET)

[19] Romans 5:3a (NET)

[20] 2 Corinthians 11:30 (NET)

[21] 2 Corinthians 12:9 (NET)

[22] Romans 5:3, 4 (NET)

[23] Romans 5:5 (NET)

[24] Romans 13:10 (NET)

[25] Matthew 5:17 (NET)

[26] Matthew 27:22, 23 (NET)

[27] Matthew 27:13 (NET)

[28] Matthew 27:12 (NET)

[29] Isaiah 53:7 (NET)

[30] John 15:12-14 (NET)

[31] Luke 23:34a (NET) Table

[32] Luke 22:42 (NET)

[33] Ecclesiastes 9:4 (NET)

[34] “Believe in the Lord Jesus Christ before you die or burn in hell for all eternity.”

[35] 1 John 4:8, 16 (NET) Table

[36] Romans 13:10a (NET)

[37] 1 Corinthians 8:1b (NET)

[38] Luke 20:38 (NET)

Romans, Part 23

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Not only [do we rejoice in the hope of God’s glory],1 but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις),2 Paul continued.  I’ve already written about the feedback loop that fosters this apparent masochism in believers and won’t do so again.  The word translated sufferings in Romans 5:3 (NET) above was translated affliction in 2 Corinthians 1:8 (NET): For we do not want you to be unaware, brothers and sisters, regarding the affliction (θλίψεως, another form of θλίψις) that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].

I don’t know when Paul’s θλίψεως (θλίψις) began, perhaps as early as his first visit to Ephesus.  After he left Corinth he made his way there and went into the synagogue and addressed3 the Jews.  When they asked him to stay longer,4 he would not consent, but5 said farewell6 to them7 and8 added9, “I10 will come back to you again if God wills.”  Then11 he set sail from Ephesus…12  Paul greeted the church in Jerusalem briefly and went home to Antioch.  Perhaps he was simply tired and needed a rest.  But for Paul who wrote—I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen13—to turn his back on his fellow countrymen when they were eager to hear him again seems like something more troubling than exhaustion.

Admittedly, I have little to go on, but the message of Paul’s letter to the Romans steers me toward the dilemma of the πόρνοι (a form of πόρνος) and the Pharisees.  The πόρνοι were men who served a pagan god, a demon, sexually, the vilest of the vile from a Pharisee’s point of view.  Yet the πόρνοι were granted faith and repentance in Corinth14 while so many Pharisees were not.  Jesus said it (Matthew 21:28-32 NET).

“What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today [Table].’  The boy answered, ‘I will not.’  But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλομαι) and went.  The father went to the other son and said the same thing.  This boy answered, ‘I will, sir,’ but did not go.  Which of the two did his father’s will?”  They said,15 “The first.”  Jesus said to them, “I tell you the truth, tax collectors and prostitutes (πόρναι, a form of πόρνη) will go ahead of you into the kingdom of God! [Table]  For John came to you in the way of righteousness, and you did not believe (ἐπιστεύσατε, a form of πιστεύω) him.  But the tax collectors and prostitutes (πόρναι, a form of πόρνη) did believe (ἐπίστευσαν, another form of πιστεύω).   Although you saw (ἰδόντες, a form of εἴδω) this, you did not later change your minds (μετεμελήθητε, another form of μεταμέλομαι) and believe (πιστεῦσαι, another form of πιστεύω) him” [Table].

But I think experiencing it was difficult for Paul.  Rather than being flippant with the Jews at Ephesus, or using “God’s will” as an excuse, I suspect that Paul was sincerely concerned that God may not will that he return to Ephesus or anywhere else, that Paul despaired even of living the only life he had known since his encounter with Jesus on the road to Damascus.  Of course, I can be wrong about this.  The affliction happened to us (plural) in the province of Asia, we were burdened excessively, and we despaired even of living.  Paul seemed to be alone that first Sabbath day in Ephesus.  If his affliction came later, then it is more difficult to pin down.  Luke didn’t mention it in Acts.

Paul’s affliction may have continued for a long time.  He may have referred to it (and its relation to his previous letter to the Corinthians) in Macedonia after returning home for an unspecified amount of time, strengthening the disciples in Galatia and Phyrgia, and then spending two years at Ephesus (2 Corinthians 7:5, 6 NET).

For even when we came into Macedonia, our body had no rest at all, but we were troubled (θλιβόμενοι, a form of θλίβω) in every way – struggles from the outside, fears from within.  But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Far from being debilitating this affliction in the province of Asia was a very productive period for Paul (Acts 19:11, 12 NET):

God was performing extraordinary miracles by Paul’s hands, so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.16

Though this seems counterintuitive, the sense of it becomes more apparent when I heed Paul’s own assessment of his affliction (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Jesus said to Paul, My grace is enough for you, for my power is made perfect in weakness.  And Paul concluded, So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me.  Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.17

Paul probably wrote his letter to the Romans during his two year stay at Ephesus in the province of Asia.  And I assume that weaknesses, insults, troubles, persecutions and difficulties along with struggles from the outside, and fears from within is what he meant by θλίψις: we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.18

The word translated knowing above is εἰδότες (a form of εἴδω), to see.  Paul was an eyewitness to this transformation of suffering into endurance into character into hope.  But again, there is nothing intrinsic to suffering that in and of itself produces endurance.  Jesus spoke about the person who hears the word and immediately receives it with joy.  But he has no root (ρίζαν, a form of ῥίζα) in himself and does not endure; when trouble (θλίψεως, another form of θλίψις) or persecution comes because of the word, immediately he falls away.19

Though the phrase he has no root in himself might lead one to the conclusion that the solution is to have deep roots in oneself, the actual solution is to be strengthened with power through [the Father’s] Spirit in the inner person [Table], that Christ may dwell in your hearts through faith, so that, because you have been rooted (ἐρριζωμένοι, a form of ῥιζόω) and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, a form of πληρόω) to all the fullness (πλήρωμα) of God.20

And hope does not disappoint, Paul continued in Romans, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.21  I think love here is a kind of shorthand for all the aspects of the fruit of the Spirit, because it is not too difficult to see that joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]22 would all contribute to turning suffering into endurance into character into hope.

Now the question arises, how can one be strengthened with power through [the Father’s] Spirit?  For this reason I kneel before the Father [Table], Paul wrote the Ephesians, from whom every family in heaven and on the earth is named.  I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person [Table]…23  Or as Jesus said (Matthew 7:7-11 NET):

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you.  For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.  Is there anyone among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will give him a snake? [Table] If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

And Paul concluded (Romans 5:6-8 NET):

For while we were still helpless, at the right time Christ died for the ungodly [Table].  (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)  But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

 

Addendum: March 21, 2024
Tables comparing the Greek of Acts 18:19-21 and 19:12 the NET and KJV follow.

Acts 18:19-21 (NET)

Acts 18:19-21 (KJV)
When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 18:19 (NET Parallel Greek)

Acts 18:19 (Stephanus Textus Receptus)

Acts 18:19 (Byzantine Majority Text)
κατήντησαν δὲ εἰς Ἔφεσον, κακείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις κατηντησεν δε εις εφεσον κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις κατηντησεν δε εις εφεσον και εκεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις
When they asked him to stay longer, he would not consent, When they desired him to tarry longer time with them, he consented not;

Acts 18:20 (NET Parallel Greek)

Acts 18:20 (Stephanus Textus Receptus)

Acts 18:20 (Byzantine Majority Text)
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν
but said farewell to them and added, “I will come back to you again if God wills.” Then he set sail from Ephesus, But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Acts 18:21 (NET Parallel Greek)

Acts 18:21 (Stephanus Textus Receptus)

Acts 18:21 (Byzantine Majority Text)
ἀλλὰ ἀποταξάμενος καὶ εἰπών· πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς Ἐφέσου αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος και ανηχθη απο της εφεσου αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου

Acts 19:12 (NET)

Acts 19:12 (KJV)
so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Acts 19:12 (NET Parallel Greek)

Acts 19:12 (Stephanus Textus Receptus)

Acts 19:12 (Byzantine Majority Text)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων

2 Romans 5:3a (NET)

3 The NET parallel Greek text and NA28 had διελέξατο here in the middle voice, where the Stephanus Textus Receptus and Byzantine Majority Text had διελεχθη (KJV: and reasoned with) in the passive voice. According to the Koine Greek Lexicon online the meaning of both the middle and passive voices is: “to hold a discussion, to hold a conversation.”

4 The Stephanus Textus Receptus and Byzantine Majority Text had παρ αυτοις (KJV: with them) here. The NET parallel Greek text and NA28 did not.

6 The NET parallel Greek text and NA28 had the participle ἀποταξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεταξατο (KJV: bade…farewell). Both are in the middle voice. According to the Koine Greek Lexicon online the middle voice means: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away.”

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

9 The Stephanus Textus Receptus and Byzantine Majority Text had δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα (KJV: I must by all means keep this feast that cometh in Jerusalem:) here. The NET parallel Greek text and NA28 did not.

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

11 The Stephanus Textus Receptus had και (KJV: And) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

12 Acts 18:19b-21 (NET)

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

17 2 Corinthians 12:9, 10 (NET) Table

18 Romans 5:3, 4 (NET)

19 Matthew 13:20, 21 (NET)

20 Ephesians 3:16b-19 (NET)

21 Romans 5:5 (NET)

23 Ephesians 3:14-16 (NET)

Romans, Part 21

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Against hope (ἐλπίδα, a form of ἐλπίς) Abraham believed (ἐπίστευσεν, a form of πιστεύω) in hope (ἐλπίδι, another form of ἐλπίς),1 Paul continued.  At ninety-nine-years old Abraham had plenty of empirical proof that his wife Sarah could not have a child.  He had no reason to hope in any natural sense of the word (i.e., against hope).  But Paul had this to say about hope in the next chapter (Romans 5:3, 4 NET):

Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance (ὑπομονὴν, a form of ὑπομονή), and endurance (ὑπομονὴ), character, and character, hope (ἐλπίδα, a form of ἐλπίς).  And hope (ἐλπὶς) does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.

Now suffering in and of itself does not necessarily produce endurance in a person, and endurance in and of itself does not necessarily produce godly character.  The reason suffering produces endurance and endurance, godly character and godly character, hope is God’s love poured out in the heart of a man or woman.  This is the love that bears all things, believes (πιστεύει, another form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, a form of ὑπομένω) all things.2  And so Abraham believed in God in hope, rather than believing in hope itself.  This is clearer in verse 21, He was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω).3

The result for Abraham of believing God in hope against hope was that he became the father of many nations according to the pronouncement, “so will your descendants be.”4  What follows is a special revelation: Without being weak in faith (πίστει, a form of πίστις), he considered his own body as dead (because he was about one hundred years old) and the deadness of Sarah’s womb [Table].  He did not waver in unbelief (ἀπιστία) about the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of God but was strengthened (ἐνεδυναμώθη, a form of ἐνδυναμόω) in faith (πίστει, a form of πίστις), giving glory to God.5

From the time God confirmed that Abraham would have a son by Sarah in Genesis 17:19-22 until Isaac was born in Genesis 21:1-5 there is nothing in the narrative that helps me see that this faith Paul revealed in Romans 4:19 and 20 was working together with Abraham’s works.6  In fact, I’m not even able to imagine what works Abraham could have done to indicate that he was fully convinced that what God promised he was also able to do7 in reference to Sarah having a son.

This particular aspect of Abraham’s faith is a good object lesson for Paul’s declaration to the Corinthians: So then, do not judge anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.8  Apart from the Lord’s revelation of Abraham’s heart through Paul I would not know this particular aspect of Abraham’s faith from reading Genesis alone.  There is, however, a story where I can see the outworking of Abraham’s credited righteousness, and his faith working together with his works, as James highlighted in his letter.9  In the letter to the Hebrews more of Abraham’s heart was revealed (Hebrews 11:17-19 NET).

By faith (Πίστει, a form of πίστις) Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac.  He had received the promises (ἐπαγγελίας, another form of ἐπαγγελία), yet he was ready to offer up his only son.  God had told him, “Through Isaac descendants will carry on your name,” and he reasoned (λογισάμενος, a form of λογίζομαι) that God could even raise him from the dead, and in a sense he received him back from there.

God said to Abraham, Take your son – your only son, whom you love, Isaac – and go to the land of Moriah!  Offer him up there as a burnt offering on one of the mountains which I will indicate to you.10  The first work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is more Zen than Hebrew, a not-work, if you will.  There are no George C. Scott histrionics from the John Huston film The Bible, an aesthetic choice presumably to make Abraham more believable to unbelievers.  Early in the morning Abraham got up and saddled his donkey.  He took two of his young servants with him, along with his son Isaac.  When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.11

The next work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is Abraham’s answer to Isaac’s question, where is the lamb?  “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied.  The two of them continued on together.12  And the final work is that mentioned by James (Genesis 22:9, 10 NET):

When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it.  Next he tied up his son Isaac and placed him on the altar on top of the wood.  Then Abraham reached out his hand, took the knife, and prepared to slaughter his son.

But the Lord’s angel called to him from heaven…“Do not harm the boy!…Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.13  Then Abraham’s prophetic word to Isaac was fulfilled.  Abraham looked up and saw behind him a ram caught in the bushes by its horns.  So he went over and got the ram and offered it up as a burnt offering instead of his son.14

Abraham was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω), Paul wrote the Romans.  So indeed it was credited (ἐλογίσθη, another form of λογίζομαι) to Abraham as righteousness (δικαιοσύνην, a form of δικαιοσύνη).15  Paul’s interest was not merely historical, the statement it was credited (ἐλογίσθη, another form of λογίζομαι) to him was not written only for Abraham’s sake, but also for our sake, to whom it will be credited (λογίζεσθαι, another form of λογίζομαι), those who believe in the one who raised Jesus our Lord from the dead.  He was given over (παρεδόθη, a form of παραδίδωμι) because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).16

I think it is important to remember who Paul referred to when he said our sake, our transgressions and our justification.  …it is by faith (πίστεως, another form of πίστις) so that it may be by grace (χάριν, a form of χάρις), with the result that the promise (ἐπαγγελίαν, a form of ἐπαγγελία) may be certain to all the descendants – not only to those who are under the law (νόμου, a form of νόμος), but also to those who have the faith (πίστεως, another form of πίστις) of Abraham, who is the father of us all…17

 

Addendum: February 29, 2024
According to a note (33) in the NET Paul quoted from Genesis 17:5 in Romans 4:18a. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18a (NET Parallel Greek)

Genesis 17:5b (Septuagint BLB) Table

Genesis 17:5b (Septuagint Elpenor)
πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν

Romans 4:18a (NET)

Genesis 17:5b (NETS)

Genesis 17:5b (English Elpenor)
the father of many nations an ancestor of many nations a father of many nations

According to a note (35) in the NET Paul quoted from Genesis 15:5 in Romans 4:18b. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18b (NET Parallel Greek)

Genesis 15:5b (Septuagint BLB) Table

Genesis 15:5b (Septuagint Elpenor)
οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου

Romans 4:18b (NET)

Genesis 15:5b (NETS)

Genesis 15:5b (English Elpenor)
so will your descendants be So shall your offspring be. Thus shall thy seed be.

According to a note (22) in the NET the author of Hebrews quoted from Genesis 21:12 in Hebrews 11:18b. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

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

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

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

According to a note (42) in the NET Paul quoted from Genesis 15:6 in Romans 4:23. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:23b (NET Parallel Greek)

Genesis 15:6b (Septuagint BLB) Table

Genesis 15:6b (Septuagint Elpenor)
ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ

Romans 4:23b (NET)

Genesis 15:6b (NETS)

Genesis 15:6b (English Elpenor)
it was credited to him it was reckoned to him it was counted to him

Tables comparing Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Septuagint (BLB and Elpenor) follow.

Genesis 22:3 (Tanakh)

Genesis 22:3 (KJV)

Genesis 22:3 (NET)
And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which G-d had told him. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.

Genesis 22:3, 4a (BLB Septuagint)

Genesis 22:3 (Elpenor Septuagint)
ἀναστὰς δὲ Αβρααμ τὸ πρωὶ ἐπέσαξεν τὴν ὄνον αὐτοῦ παρέλαβεν δὲ μεθ᾽ ἑαυτοῦ δύο παῖδας καὶ Ισαακ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεός (4) τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστὰς δὲ ῾Αβραὰμ τὸ πρωῒ ἐπέσαξε τὴν ὄνον αὐτοῦ· παρέλαβε δὲ μεθ᾿ ἑαυτοῦ δύο παῖδας καὶ ᾿Ισαὰκ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν, ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ Θεός, τῇ ἡμέρᾳ τῇ τρίτῃ

Genesis 22:3, 4a (NETS)

Genesis 22:3, 4a (English Elpenor)
And when Abraam had risen in the morning, he saddled his donkey. Now he took along with himself two servants and his son Isaak, and after he had split wood for a whole burnt offering and risen, he went and came to the place that God had mentioned to him, (4) on the third day And Abraam rose up in the morning and saddled his ass, and he took with him two servants, and Isaac his son, and having split wood for a whole-burnt-offering, he arose and departed, and came to the place of which God spoke to him, (4) on the third day;

Genesis 22:8 (Tanakh)

Genesis 22:8 (KJV)

Genesis 22:8 (NET)
And Abraham said: ‘G-d will provide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Genesis 22:8 (BLB Septuagint)

Genesis 22:8 (Elpenor Septuagint)
εἶπεν δὲ Αβρααμ ὁ θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν τέκνον πορευθέντες δὲ ἀμφότεροι ἅμα εἶπε δὲ ῾Αβραάμ· ὁ Θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. πορευθέντες δὲ ἀμφότεροι ἅμα

Genesis 22:8 (NETS)

Genesis 22:8 (English Elpenor)
And Abraam said, “God will see to a sheep as a whole burnt offering for himself, child.” And as both walked on together And Abraam said, God will provide himself a sheep for a whole-burnt-offering, [my] son. And both having gone together,

Genesis 22:11 (Tanakh)

Genesis 22:11 (KJV)

Genesis 22:11 (NET)
And the angel of HaShem called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. But the angel of the Lord called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Genesis 22:11 (BLB Septuagint)

Genesis 22:11 (Elpenor Septuagint)
καὶ ἐκάλεσεν αὐτὸν ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῷ Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ καὶ ἐκάλεσεν αὐτὸν ἄγγελος Κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:11 (NETS)

Genesis 22:11 (English Elpenor)
And the Lord’s angel him from the sky and said to him, “Abraam, Abraam!” And he said, “Here I am.” And an angel of the Lord called him out of heaven, and said, Abraam, Abraam. And he said, Behold, I [am here].

Genesis 22:12 (Tanakh)

Genesis 22:12 (KJV)

Genesis 22:12 (NET)
And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a G-d-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. “Do not harm the boy!” the angel said. “Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.”

Genesis 22:12 (BLB Septuagint)

Genesis 22:12 (Elpenor Septuagint)
καὶ εἶπεν μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν νῦν γὰρ ἔγνων ὅτι φοβῇ τὸν θεὸν σὺ καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾽ ἐμέ καὶ εἶπε· μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν· νῦν γὰρ ἔγνων, ὅτι φοβῇ σὺ τὸν Θεὸν καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ

Genesis 22:12 (NETS)

Genesis 22:12 (English Elpenor)
And he said, “Do not lay your hand on the youngster nor do anything to him. For now I know that you do fear God, and for my sake you have not spared your beloved son.” And he said, Lay not thine hand upon the child, neither do anything to him, for now I know that thou fearest God, and for my sake thou hast not spared thy beloved son.

Genesis 22:13 (Tanakh)

Genesis 22:13 (KJV)

Genesis 22:13 (NET)
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. Abraham looked up and saw behind him a ram caught in the bushes by its horns. So he went over and got the ram and offered it up as a burnt offering instead of his son.

Genesis 22:13 (BLB Septuagint)

Genesis 22:13 (Elpenor Septuagint)
καὶ ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ σαβεκ τῶν κεράτων καὶ ἐπορεύθη Αβρααμ καὶ ἔλαβεν τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ Ισαακ τοῦ υἱοῦ αὐτοῦ καὶ ἀναβλέψας ῾Αβραὰμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ Σαβὲκ τῶν κεράτων· καὶ ἐπορεύθη ῾Αβραὰμ καὶ ἔλαβε τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ ᾿Ισαὰκ τοῦ υἱοῦ αὐτοῦ

Genesis 22:13 (NETS)

Genesis 22:13 (English Elpenor)
And as Abraam looked up with his eyes he saw, and see, a ram held fast in a sabek plant by the horns. And Abraam went and took the ram and offered it up as a whole burnt offering instead of his son Isaak. And Abraam lifted up his eyes and beheld, and lo! a ram caught by his horns in a plant of Sabec; and Abraam went and took the ram, and offered him up for a whole-burnt-offering in the place of Isaac his son.

1 Romans 4:18a (NET)

2 1 Corinthians 13:7 (NET)

3 Romans 4:21 (NET)

4 Romans 4:18b (NET)

5 Romans 4:19, 20 (NET)

7 Romans 4:21 (NET)

8 1 Corinthians 4:5 (NET)

10 Genesis 22:2 (NET) Table

11 Genesis 22:3 (NET)

12 Genesis 22:8 (NET)

13 Genesis 22:11, 12 (NET)

14 Genesis 22:13 (NET)

15 Romans 4:21, 22 (NET)

16 Romans 4:23-25 (NET)

17 Romans 4:16 (NET)