Believers

I tend to use the word believers for ἐκκλησία primarily because the word church had become a not-for-profit corporation managed and operated by believers.  It helps me study the Bible as if it pertains to me, rather than as a search for bylaws and provisions for the charter of a local not-for-profit corporation.  But suddenly the line I wrote in another essay jumped out at me—“I kneel before the Father, he wrote believers in Ephesus”—and caused me to wonder.

Was I fooling myself?  Did Paul really mean that individual believers may be filled up to all the fullness of God?  Or did he mean the ἐκκλησία corporately?  If so, was that the ἐκκλησία universally or locally?

Paul’s letter to the Ephesians[1] was addressed to the saints (ἁγίοις, a form of ἅγιος).[2]  These were individuals designated by two plural adjectives, holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ.  But it was through the singular church (ἐκκλησίας,[3] a form of ἐκκλησία) that the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.[4]

Ephesians 3:10-12 (NET)

Ephesians 3:10-12 (KJV)

The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God…
This was according to the eternal purpose that he accomplished in Christ Jesus our Lord… According to the eternal purpose which he purposed in Christ Jesus our Lord:
…in whom we have boldness and confident access to God because of Christ’s faithfulness. In whom we have boldness and access with confidence by the faith of him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου

The Greek word πίστεως (a form of πίστις), translated faithfulness (NET) and faith (KJV), is a genitive singular feminine noun according to the Koine Greek Lexicon online.  The Greek word αὐτοῦ (a form of αὐτός), translated of Christ’s (NET) and of him (KJV), is a genitive singular masculine / neuter personal pronoun according to the same lexicon.  I assume the NET translators assumed that his faith (or, faithfulness) meant Christ’s faith or faithfulness because Christ Jesus our Lord (τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν) is the nearest antecedent.  But the fruit of the Spirit is… πίστις,[5] translated faithfulness (NET) and faith (KJV), a nominative singular feminine noun according to the Koine Greek Lexicon.

This faith or faithfulness is not my doing but neither is it so alien to me that I can ignore it to pursue my fleshly desires as if it weren’t given to me.  It is an aspect of the fruit of the Holy Spirit given to those who are led by the Spirit, the children of God, the holy and faithful (πιστοῖς, a form of πιστός) in Jesus ChristFor by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.[6]

Ephesians 3:13 (NET)

Ephesians 3:13 (KJV)

For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

So was Paul addressing a singular church or plural individuals?  The first you (NET) and ye (KJV) were implied by the verbs ἐγκακεῖν (a form of ἐκκακέω) or εκκακειν (another form of ἐκκακέω) both of which are infinitives according to the Koine Greek Lexicon, not clearly singular or plural.  But Paul was suffering for individuals: ὑμῶν (a form of ὑμείς), translated you and your (NET, KJV), is plural.

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)

For this reason I kneel before the Father… For this cause I bow my knees unto the Father of our Lord Jesus Christ…
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:15, 16 (NET)

Ephesians 3:15, 16 (KJV)

…from whom every family in heaven and on the earth is named. Of whom the whole family in heaven and 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… That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man…

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Paul prayed for individuals: ὑμῖν is also plural.  The Greek word δῷ (a form of δίδωμι) is a verb in the subjunctive mood according to the lexicon, hence the translation he may grant (NET).  But since it was a result[7] of Paul’s prayer and the wealth of God’s glory I wonder if the may might be dropped.  The word translated he would grant (KJV) δωη (another form of δίδωμι), however, could be in the optative or subjunctive moods depending on diacritical marks that are absent from the texts of the Stephanus Textus Receptus and Byzantine Majority Text I’m using.

Ephesians 3:17 (NET)

Ephesians 3:17 (KJV)

…that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love… That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love…

The verb translated may dwell, κατοικῆσαι (a form of κατοικέω), is an aorist active infinitive verb so I assume the word may is stylistic.  The words your hearts are clear and accurate in English translation.  The verb ἐρριζωμένοι (a form of ῥιζόω), translated you have been rooted (NET) or being rooted (KJV), is plural as is τεθεμελιωμένοι (a form of θεμελιόω), translated grounded.

Ephesians 3:18 (NET)

Ephesians 3:18 (KJV)

…you may be able to comprehend with all the saints what is the breadth and length and height and depth… May be able to comprehend with all saints what is the breadth, and length, and depth, and height…

The verb translated you may be able (NET) or May be able (KJV) is ἐξισχύσητε the second person plural form of ἐξισχύω.  It is subjunctive but as a result clause preceded by ἵνα the word may is more stylistic than accurate.  The verb καταλαβέσθαι (a form of καταλαμβάνω), translated to comprehend, is an infinitive.  This ability to comprehend is the birthright of all the saints (πᾶσιν τοῖς ἁγίοις).

Ephesians 3:19 (NET)

Ephesians 3:19 (KJV)

…and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God. …to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

The verb translated to know is γνῶναι the infinitive form of γινώσκω.  But πληρωθῆτε (a form of πληρόω), translated you may be filled (NET) or ye might be filled (KJV), is definitely plural.  It is also subjunctive but again preceded by ἵνα.  It is a result clause.  One could argue that this entire passage should be translated with more conviction.  As one of the believers who has found it difficult to “understand or experience…the fullness of the Holy Spirit in their lives,”[8] I suppose I can understand why it was not.

Even now, knowing that Paul addressed individual believers and that all the fullness of God (πᾶν τὸ πλήρωμα τοῦ θεοῦ) was limited here to knowledge and love, I still have some incredulity.  It’s time to drown out that incredulity in the praise of Him who is able to do far beyond all that we ask or think.

Ephesians 3:20, 21 (NET)

Ephesians 3:20, 21 (KJV)

Now to him who by the power that is working within us is able to do far beyond all that we ask or think… Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us…
…to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

When Paul wrote of the ἀγάπην τοῦ Χριστοῦ (love of Christ) I think the Holy Spirit meant the fruit of the Spirit since the definition of God’s love entails every aspect of the fruit of the Spirit.

1 Corinthians 13:4-8a (NET)

1 Corinthians 13:4-8a (KJV)

Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
It is not rude, it is not self-serving, it is not easily angered or resentful. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
It is not glad about injustice, but rejoices in the truth. Rejoiceth not in iniquity, but rejoiceth in the truth;
It bears all things, believes all things, hopes all things, endures all things. Beareth all things, believeth all things, hopeth all things, endureth all things.
Love never ends. Charity never faileth:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἡ ἀγάπη οὐδέποτε πίπτει η αγαπη ουδεποτε εκπιπτει η αγαπη ουδεποτε εκπιπτει

The iffy part of Paul’s prayer is not the wealth of God’s glory, the power of the Holy Spirit or the love of Christ.  The iffy part is my faith.  But then I don’t want to rely on my faith.  I want the faith that comes from the fruit of the Spirit, the faith of Jesus Christ, because He “had the faith to stand on the water and hold Peter (Matthew 14:25-33) up as well.”  And Peter wrote:

2 Peter 1:2, 3 (NET)

2 Peter 1:2, 3 (KJV)

May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς |ἰδίᾳ δόξῃ | καὶ |ἀρετῇ| ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης

2 Peter 1:4 (NET)

2 Peter 1:4 (KJV)

Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

δι᾿ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. δι ων τα μεγιστα ημιν και τιμια επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας δι ων τα τιμια ημιν και μεγιστα επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας

To know (γινώσκωσιν, another form of γινώσκω) the only true God, and Jesus Christ, whom [He] sent[9] is eternal life.  To know his love to be filled up to all the fullness of God may require some patience as well.  Fortunately, love is patient (μακροθυμεῖ, a form of μακροθυμέω) and the fruit of the Spirit is…patience (μακροθυμία).

[1] According to a note (2) in the NET this “was an encyclical letter, intended for more than one audience.”  In other words there was a blank space to be filled in by the receiving church: “this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae.”

[2] Ephesians 1:1 (NET)

[3] Here ἐκκλησίας would be genitive and singular rather than accusative and plural.

[4] Ephesians 3:10 (NET)

[5] Galatians 5:22 (NET)

[6] Ephesians 2:8-10 (NET)  John Piper probably explained these verses the best I have heard in his essay, “A Whole World Hangs on a Word,” on Desiring God online.

[7] “However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” From Resources for Learning New Testament Greek

[8] Fear – Deuteronomy, Part 3

[9] John 17:3 (NET)

Romans, Part 76

Do not repay anyone evil for evil; consider what is good before all people.[1]  The words translated evil for evil are κακὸν ἀντὶ κακοῦ in Greek.  Both κακὸν and κακοῦ are forms of κακός.  Love is οὐ λογίζεται τὸ κακόν (literally, “not counting” or “not reckoning the evil”) Paul wrote believers in Corinth.  Love is not resentful (NET), does not take into account a wrong suffered (NASB), keeps no record of wrongs (NIV), are a few English translations.  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[2]  So the love that is an aspect of the fruit of the Spirit (along with joy, peace, patience, etc.) fulfills μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες (literally, “no one evil against evil deliver”), part of the definition of love in Paul’s letter to the Romans, translated Do not repay anyone evil for evil in the NET.

The next clause, consider what is good before all people, while accurate mostly seems to me to have been toned down some to become a rule I might obey in my own strength.  The word translated consider is προνοούμενοι (a form of προνοέω), “to perceive before, foresee” in the definition in the NET.  In other words, demonstrate this foresight (apart from the Holy Spirit) at the very moment I am most offended at having been wronged (or burn in hell for all eternity).  Have I belabored this point enough yet?  And as I’ve said over and over, I belabor it mostly for my own benefit since I’m the one who seems most hell-bent on perceiving the Bible as a book of rules rather than as a Gospel of salvation!

The word translated good is καλὰ (a form of καλός).  I’ve written elsewhere contrasting the beautiful good of Jesus to the pious good of religious people.  You are the light of the world, Jesus said.  A city located on a hill cannot be hidden.  People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, a form of καλός) deeds and give honor to your Father in heaven.[3]

The Jewish leaders picked up rocks again to stone him to death.  Jesus said to them, “I have shown you many good (καλὰ, a form of καλός) deeds from the Father.  For which one of them are you going to stone me?”  The Jewish leaders replied, “We are not going to stone you for a good (καλοῦ, another form of καλός) deed but for blasphemy, because you, a man, are claiming to be God.”[4]  It is probably worth noting that Jesus didn’t turn to Genesis 1:26 and say, “God said, ‘we will be made man.’”  So the difficult (NET notes 84 and 85) answer recorded in John 10:34-36 may serve as circumstantial evidence for an early date for vowel points.  But Jesus turned his listeners’ attention back toward his beautiful good deeds (John 10:37, 38 NET):

If I do not perform the deeds of my Father, do not believe me.  But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.

Jesus’ beautiful good deeds recorded in John 1-9 are listed below:

2:1-11 Jesus turned water into wine after his host ran out of wine
2:14-22 Jesus cleansed the temple of thieves and profiteers
2:23 Other unspecified miraculous signs prompted many to believe in his Name
4:4-42 Jesus prophesied to a Samaritan woman
4:46-54 Jesus healed the son of the royal official of Capernaum
5:1-15 Jesus healed a disabled man who did not believe
6:1-15 Jesus fed more than 5,000 people, many of whom did not believe (John 6:26)
7:31 The preponderance of miraculous signs persuaded many
8:3-11 Jesus’ gracious answer to an angry mob dissuaded them from violence
9 Jesus healed a man born blind

I debated whether I considered the cleansing of the temple a beautiful or pious good, but decided that the worthiness of the goal overshadowed the violence of the act.  I included John 8:3-11 because it is still in the text, it is beautiful, I believe it is true, and otherwise don’t have a dog in this fight (John 7:53 NET note 139).  But this exercise put something into focus for me I hadn’t fully appreciated before.  The religious minds of the religious leaders wanted to kill Jesus not so much for his words but for his beautiful good deeds which gave those words such weight with the people relative to their own teachings.  “No one ever spoke[5] like this man,”[6] the officers excused themselves for failing to arrest Jesus.

The Holy Spirit does no miraculous signs through me, whether it is my disobedience, disbelief or that the people who raised me are correct that miraculous signs are no longer necessary because we have the New Testament.  (I haven’t found the latter in the Bible myself.)  Paul described a non-miraculous way to consider what is good before all people as it pertained to financial matters (2 Corinthians 8:18-21 NET):

And we are sending along with [Titus the brother who is praised by all the churches for his work in spreading the gospel.  In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help.  We did this as a precaution so that no one should blame us in regard to this generous gift we are administering.  For we are concerned (προνοοῦμεν, another form of προνοέω) about what is right (καλὰ, a form of καλός) not only before the Lord but also before men.

The sins of some people are obvious, Paul wrote Timothy, going before them into judgment, but for others, they show up later.  Similarly good (καλὰ, a form of καλός) works are also obvious, and the ones that are not cannot remain hidden.[7]  And he contrasted beautiful good deeds with those which are not for Titus.

Beautiful Good Deeds

Those Which Are Not

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good (καλῶν, another form of καλός) works.  These things are good (καλὰ, a form of καλός) and beneficial for all people.

Titus 3:8 (NET) Table

But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.

Titus 3:9 (NET)

If possible, Paul continued in Romans, so far as it depends on you, live peaceably with all people.[8]  The Greek word translated live peaceably is εἰρηνεύοντες (a form of εἰρηνεύω).  The all people part of this will be difficult for a soldier in battle.  As for the rest of us: Salt is good (καλὸν, another form of καλός), but if it loses its saltiness, how can you make it salty again?  Have salt in yourselves, and be at peace (εἰρηνεύετε, another form of εἰρηνεύω) with each other.[9]  Paul added, live in peace (εἰρηνεύετε, another form of εἰρηνεύω), and the God of love and peace (εἰρήνης, a form of εἰρήνη) will be with you,[10] and, Be at peace (εἰρηνεύετε, another form of εἰρηνεύω) among yourselves.[11]

How do we fulfill these commands, admonitions, rules or laws?  The fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.[12]  What I didn’t say in the previous essay because of my own phobia of turning these verses back into rules I strive to obey in my own strength, I will say now since my phobia is so out in the open:  We are given permission here to live as the Holy Spirit is prompting us to live.  We are free to believe that, Against such things [e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] there is no law.[13]

Where the NET translators chose You must put away for ἀρθήτω ἀφ᾿ ὑμῶν, Young’s Literal Translation reads: Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, and become one to another kind, tender-hearted, forgiving one another, according as also God in Christ did forgive you.[14]  The verb ἀρθήτω (a form of αἴρω) means to lift.  Let all of this be lifted from you by the mighty carrying capacity of that river whose streams make glad the city of God, the holy habitation of the Most High,[15] that fountain of water springing up to eternal life,[16] the Holy Spirit who produces his fruit within me when I get out of his way and stop making sinful, theological or ecclesiastical excuses.  John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away (αἴρων, another form of αἴρω) the sin of the world!”[17]

Do not avenge yourselves, dear friends, Paul continued in his letter to the Romans, but give place to God’s wrath, for it is written,Vengeance is mine, I will repay,” says the Lord.[18]  I want to pause here briefly to highlight how God’s sense of justice may differ from our own (Revelation 16:4-7 NET):

Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood.  Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!”  Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!”

Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.  Do not be overcome by evil, but overcome evil with good.[19]  The good with which we overcome evil is ἀγαθῷ (a form of ἀγαθός) in Greek.  According to Jesus, No one is good (ἀγαθὸς) except God alone.[20]  The good with which we overcome evil is God alone: for by grace ye are having been saved, through faith, and this not of you—of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good (ἀγαθοῖς, another form of ἀγαθός) works, which God did before prepare, that in them we may walk (περιπατήσωμεν, a form of περιπατέω).[21]  In the Spirit walk (περιπατεῖτε, another form of περιπατέω) ye, and the desire of the flesh ye may not complete.[22]

[1] Romans 12:17 (NET)

[2] Romans 13:10 (NET)

[3] Matthew 5:14-16 (NET)

[4] John 10:31-33 (NET)

[5] See: Matthew 9:1-8 (NET)

[6] John 7:46b (NET)

[7] 1 Timothy 5:24, 25 (NET)

[8] Romans 12:18 (NET)

[9] Mark 9:50 (NET)

[10] 2 Corithians 13:11b (NET)

[11] 1 Thessalonians 5:13b (NET)

[12] Galatians 5:22, 23a (NET)

[13] Galatians 5:23b (NET)

[14] Ephesians 4:31, 32 (YLT)

[15] Psalm 46:4 (ESV)

[16] John 4:14b (NET)

[17] John 1:29 (NET)

[18] Romans 12:19 (NET)

[19] Romans 12:20, 21 (NET) Table

[20] Mark 10:18b (NET)

[21] Ephesians 2:8-10 (YLT)

[22] Galatians 5:16 (YLT)

Romans, Part 34

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paul

Blue Letter Bible (Septuagint)

NET   Bible (Greek parallel text)

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

Romans 8:36 (NET)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 44:22

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

Romans 8:36


[3] Romans 8:31 (NET)

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

[6] Luke 6:27 (NET)

[7] Romans 8:32 (NET) Table

[9] Acts 2:38 (NET) Table

[10] Romans 5:17 (NET)

[11] Ephesians 3:7 (NET)

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

[19] Romans 8:33 (NET)

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

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

[29] Romans 8:34 (NET) Table

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

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