Tag Archives: Romans 8:1

Romans, Part 82

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I took a tangent from Paul’s teaching in the previous essay—I know and am convinced in the Lord Jesus that there is nothing unclean in itself[1]—to convince myself it was in line with Jesus’ teaching in Mark 7 since his criticism rang in my ears.  In Revelation Jesus criticized the angel of the church in Pergamum[2] and the angel of the church in Thyatira[3] because certain people under their authority were eating εἰδωλόθυτα (a form of εἰδωλόθυτον; translated, food sacrificed to idols) and for πορνεῦσαι (a form of πορνεύω; translated, commit sexual immorality).

Here, too, teaching against πορνείᾳ (the offense of the πορνεύων, another form of πορνεύω) Paul agreed with Jesus (1 Corinthians 6:12-20; 10:7, 8 NET):

“All things are lawful for me” – but not everything is beneficial.  “All things are lawful for me” – but I will not be controlled by anything.  “Food is for the stomach and the stomach is for food, but God will do away with both.”  The body is not for sexual immorality (πορνείᾳ), but for the Lord, and the Lord for the body.  Now God indeed raised the Lord and he will raise us by his power.  Do you not know that your bodies are members of Christ?  Should I take the members of Christ and make them members of a prostitute (πόρνης, a form of πόρνη)?  Never!  Or do you not know that anyone who is united with a prostitute (πόρνῃ) is one body with her?  For it is said, “The two will become one flesh.”  But the one united with the Lord is one spirit with him.  Flee sexual immorality (πορνείαν, another form of πορνεία)!  “Every sin a person commits is outside of the body” – but the immoral person (πορνεύων, another form of πορνεύω) sins against his own body.  Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?  For you were bought at a price.  Therefore glorify God with your body [Table].

So do not be idolaters (εἰδωλολάτραι, a form of εἰδωλολάτρης), as some of them were.  As it is written, “The people sat down to eat and drink and rose up to play.”[4]  And let us not be immoral (πορνεύωμεν, another form of πορνεύω), as some of them were (ἐπόρνευσαν, another form of πορνεύω), and twenty-three thousand died in a single day.[5]

In an article on a different but related topic Robert A. J. Gagnon wrote of Romans 1:

If the wrath of God manifested in this age involves, in part, God permitting people to engage in such self-dishonoring, shameful behavior, with death resulting, then the saving righteousness of God must mean not merely forgiveness of sins but empowerment, through the Spirit, to be delivered from the primary control of such shameful impulses. 

Accordingly, “sin shall not be lord over you, for you are not under the law but under grace” (6:14). To be “under the law” is to be dominated by sinful passions that “bear fruit for death” (7:5). To be “under grace” is to be Spirit-controlled and thus bearing fruit for life (7:6).

While that was exciting to me, he then paraphrased Romans 8:12-14 as follows: “In other words, a profession of faith void of a transformed life is worthless and will not save a person from divine wrath.”  And he turned to John Calvin to further emphasize his point: “Those in whom the Spirit does not reign do not belong to Christ; therefore those who serve the flesh are not Christians…”  This kind of fear always led me back to myself, trusting my own works at reform, rather than trusting Christ and the Holy Spirit’s transforming power.  Masters, treat your slaves the same way, Paul wrote believers in Ephesus, giving up the use of threats (ἀπειλήν, a form of ἀπειλή), because you know that both you and they have the same master in heaven, and there is no favoritism with him.[6]  Surely we could practice this among the slaves of Christ.

There is therefore now no condemnation for those who are in Christ Jesus,[7] Paul wrote.  If we must threaten, the legitimate threats are sickness and death: Look!  I am throwing [Jezebel] onto a bed of violent illness, and those who commit adultery with her into terrible suffering, unless they repent of her deeds.  Furthermore, I will strike her followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts.  I will repay each one of you what your deeds deserve.[8]  So if Jesus doesn’t sicken or kill enough church-folk to suit me, I’m the one with the problem.  (That is not to say that my health or my life is proof of my righteousness.  Even Jezebel was given time to repent.)

Therefore we must not pass judgment on one another, Paul continued his discourse on love, but rather determine never to place an obstacle or a trap before a brother or sister.  I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.  For if your brother or sister is distressed because of what you eat, you are no longer walking in love.  Do not destroy by your food someone for whom Christ died.  Therefore do not let what you consider good be spoken of as evil (βλασφημείσθω, a form of βλασφημέω).[9]

Several American college campuses “fume with righteousness” these days; students, faculty, administration and benefactors silence anyone who disagrees with them.  I sincerely doubt that is what Paul meant by μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν (translated, Therefore do not let what you consider good be spoken of as evil).  In fact, Paul was much more explicit about his meaning in his letter to the Corinthians (1 Corinthians 10:23-11:1 NET):

“Everything is lawful,” but not everything is beneficial. “Everything is lawful,” but not everything builds others up.  Do not seek your own good, but the good of the other person.  Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – I do not mean yours but the other person’s.  For why is my freedom being judged by another’s conscience?  If I partake with thankfulness, why am I blamed (βλασφημοῦμαι, another form of βλασφημέω) for the food that I give thanks for?  So whether you eat or drink, or whatever you do, do everything for the glory of God.  Do not give offense to Jews or Greeks or to the church of God, just as I also try to please everyone in all things.  I do not seek my own benefit, but the benefit of many, so that they may be saved.  Be imitators of me, just as I also am of Christ.

For the kingdom of God does not consist of food and drink, Paul continued his discourse on love, but righteousness, peace, and joy in the Holy Spirit.  For the one who serves Christ in this way is pleasing to God and approved by people.  So then, let us pursue what makes for peace and for building up one another.  Do not destroy the work of God for the sake of food.  For although all things are clean, it is wrong to cause anyone to stumble by what you eat.[10]

The Greek word translated wrong is κακὸν (a form of κακός).  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[11]  But I think it worth noting that κακὸν might have been translated evil in both instances.  There will be affliction and distress on everyone who does evil[12] (κακόν).  Do not repay anyone evil (κακὸν) for evil; consider what is good before all people.[13]  Do not be overcome by evil, but overcome evil (κακόν) with good.[14]

It is good not to eat meat or drink wine or to do anything that causes your brother to stumble, Paul continued.  The faith you have, keep to yourself before God.  Blessed is the one who does not judge (κρίνων, a form of κρίνω) himself by what he approves.[15]  I would read this last statement as “in” (ἐν) what he approves.  He does not judge himself by not despising the faith-weak by not placing an obstacle or a trap before a brother or sister.[16]  And so I read the final verse—But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin[17]—differently.

The Greek word translated doubts is διακρινόμενος (a form of διακρίνω) rather than a form of διστάζω.[18]  But Michael the archangel, when he disputed (διακρινόμενος; NET: debating) with the devil and argued about the body of Moses…[19]  I think all of the English translations of διακρινόμενος could be improved by some form of dispute.  But get up, go down, and accompany them without[20] dispute (διακρινόμενος; NET: hesitation), the Spirit said to Peter.  To dispute was exactly what Peter began to do in the vision of an object something like a large sheet filled with all kinds of four-footed animals and reptiles of the earth and wild birds.[21]  Certainly not, Lord, he disputed the command to slaughter and eat, for I have never eaten anything defiled and ritually unclean![22]

But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.  But he must ask in faith without disputing (διακρινόμενος; NET: doubting), for the one who disputes (διακρινόμενος; NET: doubts) is like a wave of the sea, blown and tossed around by the wind.[23]  If James meant to say that God’s generous wisdom without reprimand is given only after I achieve a faith of some measure of purity—without doubting—he was wrong.  But if he meant that the wisdom given would be of no value to me if I disputed it, he was absolutely correct.  For although wisdom was given by the generosity of God it will not be received by the one who disputes it.  For that person must not suppose that he will receive (λήμψεται, a form of λαμβάνω) anything from the Lord, since he is a double-minded (δίψυχος) individual, unstable in all his ways.[24]  I’ve spent years being double-minded, asking for wisdom and disputing his answers, and He has been nothing but patient throughout: If we are unfaithful, he remains faithful, since he cannot deny himself.[25]

And so I think—But the man who disputes (διακρινόμενος, a form of διακρίνω; NET: doubts) is condemned if he eats—refers back to one who abstains [who] must not judge (κρινέτω, another form of κρίνω) the one who eats everything.[26]  This is the one who will be condemned by his own conscience if he eats, because he does not do so from faith, but by provocation, and whatever is not from faith is sin.[27]  So love will not goad the faith-weak by flagrant displays of knowledge.  But we who are strong (δυνατοὶ, a form of δυνατός) ought to bear with the failings (ἀσθενήματα, a form of ἀσθένημα) of the weak (ἀδυνάτων, a form of ἀδύνατος), Paul continued, and not just please ourselves.[28]

Paul inhabited a world where God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.[29]  He could write about the δυνατοὶ.  I grew up in a world where men who hadn’t taken one step on water criticized one who had for his lack of faith, and this before the Holy Spirit was even given, before Peter received his daily ration of faithfulness.  That’s why the one man who noticed that Jesus had the faith to stand on the water and hold Peter up as well was such a God-send.  So I’ll continue to write about the less faith-weak rather than the strong.

Rulers (ἄρχοντες, a form of ἄρχων) are God’s servant (διάκονος) for your good and God’s servant (διάκονος) to administer retribution on the wrongdoer.[30]  They utilize external controls, laws and punishments for infractions, “sin” taxes, tax breaks, etc.  What is Apollos, really?  Or what is Paul?  Servants (διάκονοι, a form of διάκονος) through whom you came to believe, and each of us in the ministry the Lord gave us.  I planted, Apollos watered, but God caused it to grow.  So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.[31]  The love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control of the Holy Spirit are God’s internal controls.  What we believe, what we teach, determines whether we are just another layer of government, another layer of external controls, or followers of Jesus, sometimes stumbling and falling but, living an eternal life led by his Holy Spirit.

[1] Romans 14:14a (NET)

[2] Revelation 2:12a (NET)

[3] Revelation 2:18a (NET)

[4] Exodus 32 (NET); NET note (4): “The term ‘play’ may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).”

[5] Numbers 25 (NET) I’m not ignoring the discrepancy (23 or 24 thousand) here but will take it up in another essay.

[6] Ephesians 6:9 (NET)

[7] Romans 8:1 (NET) I still “want to call this the absolute baseline of faith in Jesus Christ.”  See the NET note (1) about the addition to the text: “who walk not after the flesh, but after the Spirit” (Romans 8:1 KJV).

[8] Revelation 2:22, 23 (NET)

[9] Romans 14:13-16 (NET)

[10] Romans 14:17-20 (NET)

[11] Romans 13:10 (NET)

[12] Romans 2:9a (NET)

[13] Romans 12:17 (NET)

[14] Romans 12:21 (NET)

[15] Romans 14:21, 22 (NET)

[16] Romans 14:13b (NET)

[17] Romans 14:23 (NET)

[18] http://biblehub.com/greek/1365.htm

[19] Jude 1:9a (NASB)

[20] Acts 10:20a (NET) Table

[21] Acts 10:11, 12 (NET) Table

[22] Acts 10:14 (NET) Table

[23] James 1:5, 6 (NET)

[24] James 1:7, 8 (NET)

[25] 2 Timothy 2:13 (NET)

[26] Romans 14:3 (NET)

[27] Romans 14:23b

[28] Romans 15:1 (NET)

[29] 1 Corinthians 12:28 (NET)

[30] Romans 13:4 (NET)

[31] 1 Corinthians 3:5-7 (NET)

Son of God – 1 John, Part 1

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This is what we proclaim to you, John wrote, what was from the beginning, what we have heard, what we have seen (ἑωράκαμεν, a form of ὁράω)[1] with our eyes, what we have looked at (ἐθεασάμεθα, a form of θεάομαι)[2] and our hands have touched (concerning the word of life – and the life was revealed, and we have seen [ἑωράκαμεν, a form of ὁράω] and testify and announce to you the eternal life that was with the Father and was revealed to us).[3]  John, by making the word of life—what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched—equivalent to—the eternal life that was with the Father and was revealed to us—has defined eternal life as something more than a future time without end.

Eternal life is the Lord Jesus, the life He lived, the righteousness that comes by way of [his] faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness,[4] and the love that is the fulfillment of the law,[5] as well as a place[6] with Him in heaven.  As Jesus prayed, Now this is eternal life – that they know (γινώσκωσιν, a form of γινώσκω)[7] you, the only true God, and Jesus Christ, whom you sent.[8]  If you have known (ἐγνώκατε, another form of γινώσκω) me, He said to Thomas, you will know (γνώσεσθε, another form of γινώσκω) my Father too.  And from now on you do know (γινώσκετε, another form of γινώσκω) him and have seen (ἑωράκατε, another form of ὁράω) him.[9]  The person who has seen (ἑωρακὼς, another form of ὁράω) me, he replied to Philip, has seen (ἑώρακεν, another form of ὁράω) the Father![10]

What we have seen (ἑωράκαμεν, a form of ὁράω) and heard we announce to you too, John continued, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ).  Thus we are writing these things so that our joy may be complete.  Now this is the gospel[11] message we have heard from him and announce to you, John continued, God is light, and in him there is no darkness (σκοτία)[12] at all.  If we say we have fellowship with him and yet keep on walking in the darkness (σκότει, a form of σκότος),[13] we are lying and not practicing the truth.[14]

The reason the translators added gospel to the text above is quoted in a footnote below.[15]  Jesus said, or John wrote, light has come into the world and people loved the darkness (σκότος) rather than the light, because their deeds were evil (πονηρὰ, a form of πονηρός;[16] or, full of labours, annoyances, hardships).  For everyone who does evil (φαῦλα, a form of φαῦλος;[17] or ordinary, or, worthless) deeds hates the light and does not come to the light, so that their deeds will not be exposed.[18]

When I read the Bible and said, “yea, verily, amen, Lord,” and didn’t believe what it said, I was walking in darkness.  It was a foolish thing to do, considering the psalm, O Lord, you examine me and know…even from far away you understand my motives.[19]  I stepped into the light when I began to argue with Him.  And I wasn’t always reverent about it.  But his Spirit was patient with me.  He made me honest with Him, what I believed and what I didn’t believe, and eventually with myself (which is not easy), and patient enough to wait for understanding, where I was wrong or had misunderstood his word (as opposed to running off, saying, “none of it is true,” or, “it means whatever you want”).

But if we walk in the light as he himself is in the light, John continued, we have fellowship with one another [e.g., with others walking in the light] and the blood of Jesus his Son cleanses us from all sin.[20]  This is so important, Faith 101.  It is equivalent in my mind to, There is therefore now no condemnation for those who are in Christ Jesus.[21]  Honesty is impossible apart from this knowledge.  Walking in darkness I wasn’t such a bad guy.  In the light I discovered how sinful the sin in my flesh actually is, and I mourned.  Walking deeper into the light I discovered how corrupt my righteousness is, and I grieved.

If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.  (My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.[22]  As Paul wrote, For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.[23]

[3] 1 John 1:1, 2 (NET)

[4] Philippians 3:9 (NET)

[8] John 17:3 (NET)

[9] John 14:7 (NET)

[10] John 14:9 (NET)

[11] NET note: The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”

[14] 1 John 1:3-6 (NET)

[15] NET note on the word “message”: The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [Joti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.

[18] John 3:19, 20 (NET)

[19] Psalm 139:1, 2 (NET) Table1 Table2

[20] 1 John 1:7 (NET) Table

[21] Romans 8:1 (NET)

[22] 1 John 1:8-2:2 (NET)

[23] Romans 11:32 (NET)

Romans, Part 29

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

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

John 3:5, 6 (NET)
2) …the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].

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

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

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

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

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

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

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

Romans 8:1a (NET)

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

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

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

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

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

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

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

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

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

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

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

Paul continued (Romans 8:5-11 NET):

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him [Table].  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you [Table].

 

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

John 11:32 (NET)

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

John 11:32 (NET Parallel Greek)

John 11:32 (Stephanus Textus Receptus)

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

John 11:39 (NET)

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

John 11:39 (NET Parallel Greek)

John 11:39 (Stephanus Textus Receptus)

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

John 11:40, 41 (NET)

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

John 11:40 (NET Parallel Greek)

John 11:40 (Stephanus Textus Receptus)

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

John 11:41 (NET Parallel Greek)

John 11:41 (Stephanus Textus Receptus)

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

John 11:44 (NET)

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

John 11:44 (NET Parallel Greek)

John 11:44 (Stephanus Textus Receptus)

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

1 Romans 8:1 (NET) Table

2 Romans 8:2 (NET) Table

3 Romans 8:3 (NET)

5 John 11:25, 26a (NET)

6 John 11:26b (NET)

7 John 11:27 (NET)

8 John 11:6 (NET)

9 John 11:11 (NET)

10 John 11:8 (NET)

11 John 11:12 (NET) Table

12 John 11:15 (NET) Table

14 John 11:32 (NET)

15 John 11:33-35 (NET)

16 John 11:39a (NET)

17 John 11:39b (NET)

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

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

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

22 Romans 7:25a (NET) Table

23 Romans 7:24b (NET)

24 John 11:25b (NET)

26 Romans 7:25b (NET) Table

27 John 11:26a (NET)

28 Hebrews 2:14, 15 (NET)

29 Romans 8:4 (NET)

34 Matthew 5:17 (NET)

Romans, Part 17

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

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

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

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

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

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

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

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

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

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

 

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

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

Romans 3:28 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Romans 3:29 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Matthew 14:29 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

2 Romans 3:27, 28 (NET)

3 James 2:24 (NET) Table

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

5 Romans 3:29, 30 (NET)

6 Matthew 14:27 (NET)

7 Matthew 14:28 (NET)

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

9 Matthew 14:29 (NET)

10 Matthew 14:30 (NET)

11 Matthew 14:31 (NET)

12 James 2:17 (NET)

13 Romans 3:31 (NET) Table

14 Romans 8:1 (NET) Table

15 Galatians 5:22 (NET)

16 Romans 3:22 (NET) Table