Romans, Part 61

Posted on September 21, 2015 by admin

I’m continuing to look at Rejoice in hope, endure in suffering, persist in prayer,^[1] as a description of love rather than as rules to obey. I’m still focusing on the injustice (ἀδικίᾳ, a form of ἀδικία) love is not glad (or, does not rejoice)^[2] about. Two different things are revealed (ἀποκαλύπτεται, a form of ἀποκαλύπτω) in the first chapter of Romans.

Two Revelations

For the righteousness (δικαιοσύνη) of God is revealed in the gospel…

Romans 1:17a (NET)

For the wrath (ὀργὴ, a form of ὀργή) of God is revealed from heaven…

Romans 1:18a (NET)

…from faith to faith, just as it is written, “The righteous (δίκαιος) by faith will live.”

Romans 1:17b (NET)

…against all ungodliness and unrighteousness (ἀδικίαν, a form of ἀδικία) of people who suppress the truth by their unrighteousness (ἀδικίᾳ, a form of ἀδικία)…

Romans 1:18b (NET)

But I didn’t always think of these as two different things. As I became an atheist, though I doubt that I actually thought through these particular verses, I believed that God’s righteousness was God’s wrath, at least it was the nexus where his righteousness impacted human beings.

I returned from atheism to a semblance of faith believing that the wrath (e.g., God’s righteousness) I had not experienced had been deferred to a later time, the end, the Revelation (Ἀποκάλυψις, a form of ἀποκάλυψις). With this idea in mind I thought the wrath of God…revealed from heaven was some unspecified vengeance against every kind of unrighteousness (ἀδικίᾳ), wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table].^[3]

No matter what the Scripture said I wouldn’t or couldn’t hear that God’s wrath revealed from heaven was that God gave them over to a depraved mind, to do what should not be done.^[4] It was beyond my powers of comprehension that He did this so that they are filled with every kind of unrighteousness (ἀδικίᾳ), wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless.

As long as I refused to believe that it does not depend on human desire or exertion, but on God who shows mercy,^[5] I couldn’t fathom the depth of the riches and wisdom and knowledge of God;^[6] namely, that God has consigned all people to disobedience so that he may show mercy to them all.^[7] I couldn’t reason that if in his wrath He hands people over to every kind of ἀδικίᾳ, in his non-wrathful state he keeps us from that same ἀδικίᾳ. And I didn’t perceive that the true nexus of the righteousness of God revealed in the Gospel is his love in us,^[8] the love that is the fulfillment of the law,^[9] the fruit of his Spirit.^[10]

Half a millennium or so before Paul penned his letter to the Romans ἀδικίᾳ was a Greek goddess. “There is also a chest made of cedar, Pausanias wrote, “with figures on it, some of ivory, some of gold, others carved out of the cedar-wood itself. It was in this chest that Cypselus, the tyrant of Corinth, was hidden by his mother when the Bacchidae were anxious to discover him after his birth. In gratitude for the saving of Cypselus, his descendants, Cypselids as they are called, dedicated the chest at Olympia.”^[11] Carved on the chest are the figures of a “beautiful woman…punishing an ugly one, choking her with one hand and with the other striking her with a staff. It is Justice [δίκη] who thus treats Injustice [ἀδικίᾳ].”^[12]

I’ll explore some sayings about δίκη (Dike) as a revelation of the religious mind, making no attempt to distinguish the creative reasoning of human beings from lying spirits.^[13] “Next he [Zeus] led away bright Themis (Divine Law),” Hesiod wrote, “who bare the Horai (Horae, Seasons), and Eunomia (Good Order), Dike (Justice), and blooming Eirene (Peace), who mind the works of mortal men.”^[14] “[S]he sits beside her father, Zeus the son of Kronos (Cronus), and tells him of men’s wicked heart, until the people pay for the mad folly of their princes who, evilly minded, pervert judgement and give sentence crookedly.”^[15]

The latter saying sounds more like Satan the accuser than justice (Revelation 12:7-10 NET):

Then war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough to prevail, so there was no longer any place left in heaven for him and his angels. So that huge dragon – the ancient serpent, the one called the devil and Satan (Σατανᾶς), who deceives the whole world – was thrown down to the earth,^[16] and his angels along with him. Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser (κατήγωρ, a form of κατηγορέω) of our brothers and sisters, the one who accuses (κατηγορῶν, another form of κατηγορέω) them day and night before our God, has been thrown down.”

Perhaps δίκη gives a glimpse into how Satan perceives himself. It certainly gives me a different impression of Plato’s eulogy: “With [Zeus],” Plato wrote in Laws, “followeth Dike (Justice), as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior…”^[17] It sounds like a revelation of Satan’s own longing and ambition. “To thee revenge the punishment belong, chastising every deed unjust and wrong” says the Orphic Hymn 62 to Dike.^[18] This is essentially the meaning of δίκη in the New Testament (Acts 28:3, 4 NET).

When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. When the local people saw the creature hanging from Paul’s hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice (δίκη; KJV: vengeance) herself has not allowed him to live!”

Even when the goddess is forgotten the noun δίκη retains her meaning and purpose (2 Thessalonians 1:8-10a; Jude 1:6, 7 NET).

With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. They will undergo the penalty (δίκην, a form of δίκη; KJV: punished) of eternal destruction, away from the presence of the Lord and from the glory of his strength, when he comes to be glorified among his saints and admired on that day among all who have believed…

You also know that the angels who did not keep within their proper domain but abandoned their own place of residence, he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day. So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality (ἐκπορνεύσασαι, a form of ἐκπορνεύω) and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment (δίκην, a form of δίκη; KJV: vengeance) of eternal fire.

Philostratus tired of δίκη or the inability of vengeance to produce righteousness in, or secure justice among, human beings: “I am sure that Dike (Justice) will appear in a very ridiculous light; for having been appointed by Zeus and by the Moirai (Fates) to prevent men being unjust to one another, she has never been able to defend herself against injustice.” In the New Testament δίκη has nothing to do with overcoming ἀδικία in human beings. Rather, God’s mercy and his love in us through faith in Jesus’ faithfulness crucifies our ἀδικίαν (a form of ἀδικία) and resurrects our new lives into his righteousness through the death and resurrection of Jesus (Romans 7:5, 6 NET).

For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

For this reason we also, Paul wrote the Colossians, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding, so that you may live worthily of the Lord and please him in all respects – bearing fruit in every good deed, growing in the knowledge of God, being strengthened with all power according to his glorious might for the display of all patience and steadfastness, joyfully giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light. He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves…^[19]

The word translated righteousness in—the righteousness of God is revealed in the gospel—is δικαιοσύνη (Dikaiosyne), not a goddess but a daimona (δαίμων ^[20]). “In the ancient Greek religion, daimon designates not a specific class of divine beings, but a peculiar mode of activity: it is an occult power that drives humans forward or acts against them: since daimon is the veiled countenance of divine activity, every deity can act as daimon…”^[21] The Orphic Hymn 63 says, “O blessed Dikaiosyne, mankind’s delight, the eternal friend of conduct just and right: abundant, venerable, honoured maid, to judgements pure dispensing constant aid, and conscience stable, and an upright mind…”^[22]

To the religious mind Dikaiosyne merely dispenses “aid.” Of course in the New Testament the daimon does not merely “aid” but possesses and takes control, not for anything resembling righteousness: two demon-possessed (δαιμονιζόμενοι, a form of δαιμονίζομαι) men coming from the tombs met [Jesus]. They were extremely violent, so that no one was able to pass by that way.^[23] As Jesus stepped ashore, a certain man from the town met him who was possessed^[24] by demons (δαιμόνια, a form of δαιμόνιον). For a long time this man had worn no clothes and had not lived in a house, but among the tombs.^[25]

Ancient Greeks were not unaware of these phenomena, they attributed them to κακοδαίμων: “The Hellenistic Greeks divided daemons into good and evil categories: agathodaimōn (ἀγαθοδαίμων “noble spirit”), from agathós (ἀγαθός “good, brave, noble, moral, lucky, useful”), and kakódaimōn (κακοδαίμων “malevolent spirit”), from kakós (κακός “bad, evil”).”^[26] I assume this determination was made according to how well the daemons’ activities corresponded to the determiner’s own desires: the κακοδαίμων thwarted as the ἀγαθοδαίμων aided those desires. The derivation of δαίμων is “From δαίω daiō (to distribute fortunes)” according to Strong’s Concordance.

To the religious mind Dikaiosyne dispenses “aid” to those who make pure judgments. I’m reminded of Peter’s surprise that Cornelius summoned him because an angel appeared and told him to do so: I now truly understand that God does not show favoritism in dealing with people, but in every nation the person who fears him and does what is right is welcomed before him.^[27] That Christ Jesus came into the world to save sinners,^[28] –I have not come to call the righteous (δικαίους, a form of δίκαιος), but sinners to repentance,^[29] –is a difficult truth for the religious mind to accept.

It is the truth suppressed by unrighteousness (ἀδικίᾳ). The religious mind jealously guards its own righteousness as its own peculiar possession. In my opinion Paul experienced a theological crisis^[30] over this trustworthy saying that deserves full acceptance, and we read the Holy Spirit’s solution to that crisis when we read his letter to the Romans (Romans 3:5-9 NKJV).

But if our unrighteousness (ἀδικία) demonstrates the righteousness of God, what shall we say? Is God unjust (ἄδικος) who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world? For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, “Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their condemnation is just. What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

All unrighteousness (ἀδικίᾳ) is sin…^[31] God will reward each one according to his works…wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness (ἀδικίᾳ).^[32] The arrival of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders, and with every kind of evil (ἀδικίας, another form of ἀδικία) deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved. Consequently God sends on them a deluding influence so that they will believe what is false. And so all of them who have not believed the truth but have delighted in evil (ἀδικίᾳ) will be condemned.^[33]

What shall we say then? Is there injustice (ἀδικία) with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion, but on God who shows mercy.^[34]

For the gifts and the call of God are irrevocable. Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. For God has consigned all people to disobedience so that he may show mercy to them all.^[35]

This gives me a fairly extensive idea of the truth love rejoices about and the ἀδικία it does not. Love is not glad about injustice (ἀδικίᾳ), but rejoices in the truth.^[36] Do not extinguish the Spirit,^[37] Paul wrote the Thessalonians. I will suggest that the quickest way to extinguish the Spirit is to take credit for his fruit or to believe that his fruit is anything but the gift of righteousness.^[38] [W]hen the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, 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.^[39]

I’ll continue in the next essay.

Romans, Part 62

Back to Romans, Part 65

^[1] Romans 12:12 (NET)

^[2] 1 Corinthians 13:6 (NASB)

^[3] Romans 1:29-31 (NET)

^[4] Romans 1:28b (NET)

^[5] Romans 9:16 (NET) Table

^[6] Romans 11:33a (NET)

^[7] Romans 11:32 (NET)

^[8] John 17:26 (NET)

^[9] Romans 13:10b (NET)

^[10] Galatians 5:22, 23 (NET)

^[11] Pausanias’ description of the Chest of Kypselos and other items at Olympia

^[12] Pausanias’ description of the Chest of Kypselos and other items at Olympia

^[13] 1 Kings 22:19-23; 2 Corinthians 4:3, 4; Ephesians 2:1-3 (NET)

^[14] http://www.theoi.com/Ouranios/HoraDike.html

^[15] ibid

^[16] I am very confused whether this is still future are already past: Then the seventy-two returned with joy, saying, “Lord, even the demons submit to us in your name!” So he said to them, “I saw Satan (σατανᾶν, a form of Σατανᾶς) fall like lightning from heaven.” (Luke 10:17, 18 NET)

^[17] http://www.theoi.com/Ouranios/HoraDike.html

^[18] ibid

^[19] Colossians 1:9-13 (NET)

^[20] Then the demons (δαίμονες, a form of δαίμων) begged him, “If you drive us out, send us into the herd of pigs.” (Matthew 8:31 NET)

^[21] https://en.wikipedia.org/wiki/Daemon_(classical_mythology)

^[22] http://www.theoi.com/Daimon/Dikaiosyne.html

^[23] Matthew 8:28 (NET)

^[24] ἔχων [2192] δαιμόνια (literally, “had demons”)

^[25] Luke 8:27 (NET)

^[26] https://en.wikipedia.org/wiki/Daemon_(classical_mythology)

^[27] Acts 10:34, 35 (NET)

^[28] 1 Timothy 1:15 (NET)

^[29] Luke 5:32 (NET)

^[30] https://religiousmind.net/2012/10/07/romans-part-23/; https://religiousmind.net/2012/08/04/romans-part-7/; https://religiousmind.net/2012/06/12/pauls-religious-mind/; https://religiousmind.net/2013/04/17/romans-part-42/

^[31] 1 John 5:17a (NET)

^[32] Romans 2:6, 8 (NET)

^[33] 2 Thessalonians 2:9-12 (NET)

^[34] Romans 9:14-16 (NET)

^[35] Romans 11:29-32 (NET)

^[36] 1 Corinthians 13:6 (NET)

^[37] 1 Thessalonians 5:19 (NET)

^[38] Romans 5:17 (NET)

^[39] Titus 3:4-6 (NET)

Religious and Righteous Prayer

Posted on April 22, 2012 by admin

Jesus contrasted religious and righteous prayer in a parable in Luke 18:9-14. When his disciples were curious why He spoke to people in parables (Matthew 13:10), Jesus answered in two different ways, first (Matthew 13:11, 12 NET):

You have been given the opportunity to know the secrets of the kingdom of heaven, but they have not. For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him.

Usually, Jesus’ disciples asked for, and received, further explanation what the parables meant. Jesus continued (Matthew 13:13-15 NET):

For this reason I speak to them in parables (παραβολαῖς, a form of παραβολή): Although they see they do not see, and although they hear they do not hear nor do they understand. And concerning¹ them the prophecy of Isaiah² is fulfilled that says: ‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. 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 heal³ them.’

So a parable, without an explanation, was deliberately designed to be cryptic, its actual meaning hidden beneath something obvious—Although they see they do not see, and although they hear they do not hear—but misleading—nor do they understand. Here is the parable (Luke 18:9-14 NET):

Jesus also⁴ told this parable to some who were confident (πεποιθότας, a form of πείθω) that they were righteous (δίκαιοι, a form of δίκαιος) and looked down on everyone else. “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed about himself like this: ‘God, I thank you that I am not like other people: extortionists, unrighteous (ἄδικοι, a form of ἄδικος) people, adulterers (μοιχοί, a form of μοιχός) – or even like this tax collector. I fast twice a week; I give a tenth of everything I get.’ The tax collector, however,⁵ stood far off and would not even look up to heaven, but beat⁶ his breast and said, ‘God, be merciful to me, sinner that I am!’ I tell you that this man went down to his home justified (δεδικαιωμένος, a form of δικαιόω) rather than⁷ the Pharisee.⁸ For everyone who exalts (ὑψῶν, a form of ὑψόω) himself will be humbled (ταπεινωθήσεται, a form of ταπεινόω), but he who humbles (ταπεινῶν, another form of ταπεινόω) himself will be exalted (ὑψωθήσεται, another form of ὑψόω).”

As I understand it some Pharisees looked down on tax collectors because the latter supported (and profited from supporting) Gentile sinners, the Roman government, by collecting (and sometimes, extorting) money from the god-fearing of Israel. Many Pharisees viewed Roman rule as illegitimate and believed that Messiah was coming soon to set things right.

What I now call my religious mind helped me misunderstand this parable for years. Obviously, I hope what I think now shares in the mind of Christ,⁹ but had you asked me then I probably would have assured you that what I now call my religious mind was the mind of Christ. Bible study can be like that. At the end of the book of Judges—In those days Israel had no king; Each man did what he considered to be right¹⁰—I assumed that God wanted Israel to have a king and the events described in the book of Judges were the reasons why. When I read 1 Samuel 8 I had to rethink that assumption. I’ll try to explain the difference between my religious mind and what I now think.

Luke 18:9-14 (NET)	My Religious Mind	Now
Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else. Luke 18:9 (NET)	This has nothing to do with me. I’m not a hypocritical Pharisee but a follower of Jesus Christ.	Faith is the key here: when the Son of Man comes, will he find faith (πίστιν, a form of πίστις) on earth? (Luke 18:8b NET). Childlike faith pays little heed to words. It determines their meaning by actions.
“Two men went up to the temple to pray, one a Pharisee and the other a tax collector. Luke 18:10 (NET)	Yeah, I get it. Pharisees were so wicked in Jesus’ sight that He even preferred tax collectors and prostitutes to Pharisees.	In this parable Jesus contrasted two types of prayer.
The Pharisee stood and prayed about himself like this: ‘God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers – or even like this tax collector. I fast twice a week; I give a tenth of everything I get.’ Luke 18:11, 12 (NET)	Wow, I wish I were that good!	The Pharisee’s confidence flowed from his adherence to God’s law and the precepts of his religion. This is perhaps the essence of religion, my attempt to please God through my obedience to external norms or standards. This is a religious prayer from a religious mind.
The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’ Luke 18:13 (NET)	Yeah, I remember what that felt like. I don’t ever want to feel like that again.	Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. Romans 3:19 (NET)
I tell you that this man went down to his home justified rather than the Pharisee. For everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” Luke 18:14 (NET)	So, Jesus wants me to be obedient like the Pharisee, so I can pray like the Pharisee. He just wants me to be more humble about it, and not disparage those who are less righteous than I.	For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin (Romans 3:20 NET). The tax collector prayed the righteous prayer because afterward Jesus justified (δεδικαιωμένος, another form of δικαιόω) him, or declared him righteous (δικαιωθήσεται, a form of δικαιόω).

What shall we say then? Is there injustice (ἀδικία)¹¹ with God? Absolutely not! For he says to Moses:¹² “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion, but on God who shows mercy.¹³

Addendum: September 28, 2018
Tables comparing Mathew 13:14, 15; Luke 18:9; 18:13, 14 and Romans 9:15, 16 in the NET and KJV follow.

Matthew 13:14, 15 (NET)	Matthew 13:14, 15 (KJV)
And concerning them the prophecy of Isaiah is fulfilled that says: ‘You will listen carefully yet will never understand, you will look closely yet will never comprehend.	And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	και αναπληρουται επ αυτοις η προφητεια ησαιου η λεγουσα ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε	και αναπληρουται αυτοις η προφητεια ησαιου η λεγουσα ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε

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.’

For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
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	επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασωμαι αυτους	επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασομαι αυτους

Luke 18:9 (NET)	Luke 18:9 (KJV)
Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.	And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ᾿ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην	ειπεν δε και προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην	ειπεν δε προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην

Luke 18:13, 14 (NET)	Luke 18:13, 14 (KJV)
The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’	And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλ᾿ ἔτυπτεν τὸ στῆθος \|αὐτοῦ\| λέγων· ὁ θεός, ἱλάσθητι μοι τῷ ἁμαρτωλῷ	και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω	και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω

I tell you that this man went down to his home justified rather than the Pharisee. For everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρ᾿ ἐκεῖνον ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται	λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται	λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η γαρ εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται

Romans 9:15, 16 (NET)	Romans 9:15, 16 (KJV)
For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”	For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τῷ Μωϋσεῖ γὰρ λέγει ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω	τω γαρ μωση λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω	τω γαρ μωυση λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω

So then, it does not depend on human desire or exertion, but on God who shows mercy.

So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ	αρα ουν ου του θελοντος ουδε του τρεχοντος αλλα του ελεουντος θεου	αρα ουν ου του θελοντος ουδε του τρεχοντος αλλα του ελεουντος θεου