Romans, Part 24

Posted on October 8, 2012 by admin

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

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

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

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

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

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

Adam

Jesus

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

Romans 5:12 (NET)

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

1 Corinthians 15:25, 26 (NET)

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

Adam

Jesus

For since death¹² came through a man…

1 Corinthians 15:21a (NET)

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

1 Corinthians 15:21b (NET)

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

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

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

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

Adam

Jesus

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

Romans 5:15b (NET)

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

Romans 5:15c (NET)

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

Adam

Jesus

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

Romans 5:16b (NET)

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

Romans 5:16c (NET)

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

Romans 5:17a (NET)

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

Romans 5:17b (NET)

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

Romans 5:18a (NET)

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

Romans 5:18b (NET)

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

Romans 5:19a (NET)

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

Romans 5:19b (NET)

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

Adam

Jesus

…so that just as sin reigned in death…

Romans 5:21a (NET)

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

Romans 5:21b (NET)

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

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

Adam

Jesus

For just as in Adam all die…

1 Corinthians 15:22a (NET)

…so also in Christ all will be made alive.

1 Corinthians 15:22b (NET)

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

1 Corinthians 15:45a (NET)

…the last Adam became a life-giving spirit.

1 Corinthians 15:45b (NET)

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

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

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

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

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

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

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

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

Romans, Part 25

Back to Romans, Part 26

Back to Romans, Part 46

¹ Romans 5:9 (NET)

² Romans 5:18 (NET)

³ Romans 1:18 (NET)

⁴ Romans 1:24 (NET) Table

⁵ Romans 1:26 (NET)

⁶ Romans 1:28 (NET)

⁷ Romans 5:10 (NET)

⁸ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁹ 1 Corinthians 7:10, 11 (NET)

¹⁰ Romans 5:11 (NET)

¹¹ Romans 5:12 (NET)

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding death. The NET parallel Greek text and NA²⁸ did not.

¹³ Genesis 2:16, 17 (NET)

¹⁴ Genesis 5:3 (NET) Table

¹⁵ Romans 5:15a (NET)

¹⁶ Romans 5:16a (NET)

¹⁷ Romans 5:20 (NET)

¹⁸ John 3:5-7 (NET) Table

Romans, Part 23

Posted on October 7, 2012 by admin

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

Romans, Part 24

Back to Romans, Part 86

Back to Atonement, Part 8

¹ Romans 5:2b (NET)

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.

⁵ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

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.

⁸ The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text 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)

¹³ Romans 9:3 (NET) Table

¹⁴ 1 Corinthians 6:9-11 (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.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had απ αυτων 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)

²² Galatians 5:22, 23 (NET)

²³ Ephesians 3:14-16 (NET)

Romans, Part 22

Posted on October 6, 2012 by admin

Therefore, since we have been declared righteous (Δικαιωθέντες, a form of δικαιόω) by faith (πίστεως, a form of πίστις), we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ,¹ Paul continued. Jesus said, When a strong man, fully armed, guards his own palace, his possessions are safe (ἐν εἰρήνῃ; literally, “in peace”).² I take that to mean that one aspect of εἰρήνην with God is security or safety. The word also meant the typical cessation of hostilities. Jesus described a king going to battle, realizing he will not succeed, he will send a representative while the other is still a long way off and ask for terms of peace (εἰρήνην, a form of εἰρήνη).³ But Jesus took great pains to warn his followers what peace with God was not (Luke 12:51-53 NET).

Do you think I have come to bring peace (εἰρήνην, a form of εἰρήνη) on earth? No, I tell you, but rather division! For from now on there will be five in one household divided, three against two and two against three. They will be divided, father against⁴ son and son against father, mother against daughter⁵ and daughter against mother,⁶ mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.⁷

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth, Jesus said. I have not come to bring peace (εἰρήνην, a form of εἰρήνη) but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man’s enemies will be the members of his household.⁸ It is hard to imagine anything more divisive than Jesus’ exclusive claim, I am the way, and the truth, and the life.⁹ He did not say to those of the East, I know the way. He did not say to those of the West, I know the truth. He did not say to Israel, I know the life. He said, I am the way, and the truth, and the life. No one comes to the Father except through me.¹⁰

Jesus was not a good man. He was clearly insane or He was Yahweh come in human flesh just as He claimed: I tell you the solemn truth, before Abraham came into existence, I am!¹¹ He continued as recorded by Matthew to give his followers instruction in light of the division He had come to bring to families: Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. And whoever does not take up his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life because of me will find it.¹²

I have told you these things, Jesus comforted his followers, so that in me you may have peace (εἰρήνην, a form of εἰρήνη). In the world you have trouble and suffering (θλῖψιν, a form of θλίψις), but take courage – I have conquered (νενίκηκα, a form of νικάω) the world.¹³ Peace is an aspect of the fruit of the Spirit, flowing from God through his Spirit to each and every believer. But the fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table].¹⁴

Therefore, since we have been declared righteous by faith, Paul wrote the Romans, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand (ἑστήκαμεν, a form of ἵστημι), and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory (δόξης, a form of δόξα).¹⁵

Boasting or glorying (καύχησις) in ourselves is excluded…by the principle of faith.¹⁶ It is through Christ that believers have obtained access by faith into this grace in which we stand; namely, the righteousness of God [Table]¹⁷ by the fruit of his Spirit. So believers boast or rejoice in the hope of God’s glory. This is the glory which was withheld from God when people did not glorify (ἐδόξασαν, a form of δοξάζω) him as God or give him thanks.¹⁸ And believers rejoice in hope because they do not yet see the fullness of this glory in themselves, not merely that they do not praise themselves, nor that they praise God with mere words, but that they glorify Him with lives that are reflections of his gift of righteousness by the fruit of his Spirit.

This grace in which we stand (ἑστήκαμεν, a form of ἵστημι) was difficult for me to comprehend. It is the same word as uphold in the answer to Paul’s question, Do we then nullify the law through faith? Absolutely not! Instead we uphold (ἱστάνομεν, a form of ἱστάνω) the law.¹⁹ [Addendum March 7, 2024: According to the Koine Greek Lexicon online, ἱστάνομεν is a form of ἱστάνω.] The King James translation had it, we establish the law. I had trouble squaring grace and establishing the law because I thought establishing the law meant an evenhanded application of the punishments for sin listed in Leviticus 20, for instance. I thought the law could not or would not be established or upheld until those punishments were implemented on the whole planet, whether by believers or by Christ Himself I was never quite certain.

I was Abin Cooper from Kevin Smith’s “Red State” (played brilliantly by Michael Parks, by the way) in spirit if not in action (my “faith” was completely devoid of works, thankfully, in this particular case). Long before Kevin Smith penned “Red State” the Lord used Nietzsche’s hot wind to unmask me. “And again, there are those who hold it a virtue to say: ‘Virtue is necessary’: but fundamentally they believe only that the police are necessary.”²⁰ I argued for a time that Nietzsche had not aptly described me, but lost that argument in the end. “Sometimes when you lose, you win.”²¹ Once I acknowledged that I didn’t know what it meant to uphold or establish the law, I began to learn.

We who through Jesus Christ have also obtained access by faith into this grace in which we stand do not glorify God or uphold his law by seeking to punish evildoers, but by demonstrating the love that is the fulfillment of the law.²²

If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing [Table]. If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit [Table]. Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table]. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside [Table]. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But²³ when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. And now these three remain: faith, hope, and love. But the greatest of these is love.²⁴

And the fruit of the Spirit is love…²⁵

Addendum: March 7, 2024
According to a note (69) in the NET, Jesus alluded to Micah 7:6. A table comparing the Greek of Micah 7:6 with Matthew 10:35b, 36 follows.

Matthew 10:35b, 36 (NET Parallel Greek)	Micah 7:6 (BLB Septuagint)	Micah 7:6 (Elpenor Septuagint)
ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, (36) καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ
Matthew 10:35b, 36 (NET)	Micah 7:6 (NETS)	Micah 7:6 (English Elpenor)
a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, (36) and a man’s enemies will be the members of his household.	for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house.	For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Tables comparing Micah 7:6 in the Tanakh, KJV and NET, and comparing Micah 7:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Luke 12:53; Matthew 10:36 and 1 Corinthians 13:11 the NET and KJV follow.

Micah 7:6 (Tanakh)	Micah 7:6 (KJV)	Micah 7:6 (NET)
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.	For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.	For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own family.

Micah 7:6 (BLB Septuagint)	Micah 7:6 (Elpenor Septuagint)
διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ
Micah 7:6 (NETS)	Micah 7:6 (English Elpenor)
for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house.	For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Luke 12:53 (NET)	Luke 12:53 (KJV)
They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”	The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Luke 12:53 (NET Parallel Greek)	Luke 12:53 (Stephanus Textus Receptus)	Luke 12:53 (Byzantine Majority Text)
διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ \|τὴν\| θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν	διαμερισθησεται πατηρ εφ υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης	διαμερισθησεται πατηρ επι υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης

Matthew 10:36 (NET)	Matthew 10:36 (KJV)
and a man’s enemies will be the members of his household.	And a man’s foes shall be they of his own household.

Matthew 10:36 (NET Parallel Greek)	Matthew 10:36 (Stephanus Textus Receptus)	Matthew 10:36 (Byzantine Majority Text)
καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ	και εχθροι του ανθρωπου οι οικιακοι αυτου	και εχθροι του ανθρωπου οι οικειακοι αυτου

1 Corinthians 13:11 (NET)	1 Corinthians 13:11 (KJV)
When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways.	When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

1 Corinthians 13:11 (NET Parallel Greek)	1 Corinthians 13:11 (Stephanus Textus Receptus)	1 Corinthians 13:11 (Byzantine Majority Text)
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου	οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου	οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου