Jesus and the Paralytic

jesus-and-paralyticWhy did the paralyzed man want to come to Jesus? This account is in each of the synoptic Gospels (Mt 9:1-8; Mk 2:1-12, Lk 5:17-26). It is a famous story. Many people assume the man came simply to be healed. This is what I believed, too. I remember preaching it this way in teen Sunday School, years ago. But, I was never very comfortable with this interpretation. Like Cinderella’s glass slipper on the ugly step-sister, it really didn’t fit.

I am working through the Gospel of Luke for our family devotions, and I came across this passage again last night. As I read it, the thought occurred to me. The man didn’t come to be healed per se – he came because he wanted to hear the Good News from the Messiah.

Matthew does not cover the passage in great detail, but Mark and Luke do. Here is the first portion of the passage:

Mark 2:1-5

Luke 5:17-20
And when he returned to Capernaum after some days, it was reported that he was at home. And many were gathered together, so that there was no longer room for them, not even about the door; and he was preaching the word to them.

And they came, bringing to him a paralytic carried by four men. And when they could not get near him because of the crowd, they removed the roof above him; and when they had made an opening, they let down the pallet on which the paralytic lay.

And when Jesus saw their faith, he said to the paralytic, “My son, your sins are forgiven.”

 On one of those days, as he was teaching, there were Pharisees and teachers of the law sitting by, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was with him to heal.

And behold, men were bringing on a bed a man who was paralyzed, and they sought to bring him in and lay him before Jesus; but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus.

And when he saw their faith he said, “Man, your sins are forgiven you.”

Notice what Jesus is doing in Capernaum. He “is teaching.” He is “preaching the word to them.” The article is important. Jesus didn’t preach “a word,” He preached “the word” (τὸν λόγον).

Jesus is preaching the word or message of the Good News of the coming Messianic Kingdom, and commanding people to repent and believe (cf. Mk 1:14-15 ). He is preaching about liberation from spiritual bondage, and recovery of sight to the spiritually blind through repentance and faith in Himself (cf. Lk 4:16-21; Isa 61:1-2). The immediate context in both Mark and Luke’s account is the coming Messianic Kingdom. In Luke, Jesus explicitly identified Himself as the agent who will accomplish this, in God’s stead.

If this is what Jesus is doing (and it is), and if this is the focus of both Gospel accounts (and it is), then perhaps we ought to re-consider why the paralytic asked his friends to bring him to see Christ.

Here are some observations:

  • There is no room to hear Jesus teach – not even at the door. Luke tells us why; “there were Pharisees and teachers of the law sitting by, who had come from every village of Galilee and Judea and from Jerusalem.” The focus is on the teaching, not the miracles.
  • People often assume the paralytic wanted to be near Jesus so he could be healed. Why not assume the man simply wanted to hear Jesus preach “the word?”
  • Jesus sees the corporate faith of all five men (τὴν πίστιν αὐτῶν), and tells the paralyzed fellow, “Man, your sins are forgiven you.” Mark records something a bit more personal (“Son”), which is likely an addition from Peter, who was there.
  • If the man simply came to be healed, then (1) what, exactly, was the content of the man’s faith, and (2) what about this faith warranted forgiveness of his sins?

Only Luke observes that “the power of the Lord was with him to heal.” This doesn’t mean the man wasn’t interested in healing, of course. But, it should give us a hint that he doesn’t see Jesus as simply a miracle-man. It is safe to assume the man had two motivations:

  1. He wanted to hear the Good News of the coming Messianic Kingdom, and
  2. He believed Jesus was the Messiah, and was thus capable of healing him, if He chose to do so

Therefore:

  1. Jesus saw the man’s faith, and pronounced his sins forgiven on that basis
  2. This suggests the man believed Jesus was the Messiah, and Jesus recognized his desperate struggle to come hear the message of the Messianic Kingdom

The entire focus of the rest of this story is on the charge of blasphemy against Christ, something which will become the key charge against Him throughout His ministry and at His trial. The focus was never on the healing. The healing was incidental, done to prove a point.

I think the man came for the message, not the healing.

Going Too Far . . .

Sometimes, the quest to simplify the Bible in translation can go too far. Here is a bit from D.A. Carson on the limits of functional equivilence in Bible translation:

Functional equivilence must not be permitted to mask the development of and internal relationship within salvation history. Suppose, for instance, that a tribe has a long tradition of sacrificing pigs but has never so much as heard of a sheep. Is it in that justifiable to render John 1:29, “Look, the swine of God, who takes away the sins of the world!” I would argue stronly for the negative, not only because of the importance of historical particularity . . . but because of the plethora of such alusions preserved in Scripture across the sweep of salvation history.

In what sense could it be said that Jesus ‘fulfills’ the Old Testament sacrificial system if that system typically sacrificed lambs at Passover, all the while proclaiming that pigs are ceremonially unclean, whereas Jesus is portrayed in John 1:29 as a swine? How then will John 1:29 relate to Isaiah 52:13-53:12, the fourth servant song, or to images of the warrier lamb in the Apocolypse (e.g. Rev 5:6)? Shall we change all such references to pigs (“We all, like swine, have gone astray . . .”)?

Now that is a funny example.

  • D.A. Carson, “The Limits of Functional Equivilence in Bible Translation,” in The Challenge of Bible Translation, ed. Glen Scorgie, Mark Strauss and Steven Voth (Grand Rapids, MI: Zondervan, 2003), 101.

Delighting in God’s Law

33 Teach me, O Lord, the way of thy statutes;
    and I will keep it to the end.
34 Give me understanding, that I may keep thy law
    and observe it with my whole heart.
35 Lead me in the path of thy commandments,
    for I delight in it.
36 Incline my heart to thy testimonies,
    and not to gain!
37 Turn my eyes from looking at vanities;
    and give me life in thy ways.
38 Confirm to thy servant thy promise,
    which is for those who fear thee.
39 Turn away the reproach which I dread;
    for thy ordinances are good.
40 Behold, I long for thy precepts;
    in thy righteousness give me life!

Psalm 119:33-40 (RSV)

Praying for God’s Vengeance?

Is it all right for a Christian to pray God would destroy his enemies? Read what the prophet Jeremiah wrote (Jer 17:14-18):

14 Heal me, O Lord, and I shall be healed;
    save me, and I shall be saved;
    for thou art my praise.
15 Behold, they say to me,
    “Where is the word of the Lord?
    Let it come!”
16 I have not pressed thee to send evil,
    nor have I desired the day of disaster,
    thou knowest;
that which came out of my lips
    was before thy face.
17 Be not a terror to me;
    thou art my refuge in the day of evil.
18 Let those be put to shame who persecute me,
    but let me not be put to shame;
let them be dismayed,
    but let me not be dismayed;
bring upon them the day of evil;
    destroy them with double destruction!

Jeremiah asked God to destroy his enemies “with double destruction.” This is a lot of destruction! Is it ever ok for a Christian to do this? There are dozens of imprecatory prayers throughout the Bible. This one is hardly unique. Here are some brief thoughts to help us understand the context before we start praying for people to die:

Jeremiah was specifically, directly and unmistakably appointed by God to command the Israelites to repent and return to covenant faithfulness. You have not been.

The Israelites who opposed Jeremiah and sought to discredit and kill him were enemies of God. Those who oppose you may not be:

And when you tell this people all these words, and they say to you, ‘Why has the Lord pronounced all this great evil against us? What is our iniquity? What is the sin that we have committed against the Lord our God?’ then you shall say to them: ‘Because your fathers have forsaken me, says the Lord, and have gone after other gods and have served and worshiped them, and have forsaken me and have not kept my law (Jeremiah 16:10-11) 

Jeremiah was not upset because these people opposed him per se. He was upset because, by opposing him, they were rebelling against God in the face of clear commands to repent and be faithful to their covenant (cf. Ex 19:8ff). In short, he was filled with truly righteous indignation for holy reasons:

O Lord, thou knowest; remember me and visit me, and take vengeance for me on my persecutors. In thy forbearance take me not away; know that for thy sake I bear reproach. Thy words were found, and I ate them, and thy words became to me a joy and the delight of my heart; for I am called by thy name, O Lord, God of hosts (Jeremiah 15:15-16).

You, on the other hand, may simply be upset because you are being persecuted. Jeremiah is upset because, by rejecting him, they are rejecting God who commissioned and sent him (cf. Jer 1:1-12). By rejecting Jeremiah, they reject God. The Lord is dishonored and disgraced by His own people.

Last, I will simply say there is a time and place to be brutally honest with our Heavenly Father and express what we’re feeling. This honesty must always be expressed with a humble and pleading spirit; never in a spiteful and angry manner. We get confused. We get upset. We get sad. We often don’t understand. Are we supposed to put on a mask of stoicism and fraudulent piety and come boldly to the throne of grace, pretending we understand what the Lord is doing in our lives? Do we actually believe God doesn’t know how torn up we are inside?

There is a place for honesty with God, even if we know what we pray or ask isn’t always the “right” thing to say. Like confused, simple and often spoiled children, sometimes we must come before God and ask “why?” You cannot read any of the imprecatory prayers or psalms without confronting this reality. To be more blunt, you cannot be a human being and not understand that.

And now, I’ll let Jeremiah wrap this up. Note what he asks God to do, and why he asks it (Jer 18:18-23):

18 Then they said, “Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us smite him with the tongue, and let us not heed any of his words.”

19 Give heed to me, O Lord,
    and hearken to my plea.
20 Is evil a recompense for good?
    Yet they have dug a pit for my life.
Remember how I stood before thee
    to speak good for them,
    to turn away thy wrath from them.
21 Therefore deliver up their children to famine;
    give them over to the power of the sword,
let their wives become childless and widowed.
    May their men meet death by pestilence,
    their youths be slain by the sword in battle.
22 May a cry be heard from their houses,
    when thou bringest the marauder suddenly upon them!
For they have dug a pit to take me,
    and laid snares for my feet.
23 Yet, thou, O Lord, knowest
    all their plotting to slay me.
Forgive not their iniquity,
    nor blot out their sin from thy sight.
Let them be overthrown before thee;
    deal with them in the time of thine anger.

Some Thoughts on the NET Bible

net-bibleAbout six months ago, I stopped using the KJV for my personal devotions. I’ve preached from the King James for several years, but the time had come when I felt its shortcomings outweighed its strengths. I’d used the NET Bible for several years for comparison purposes. Among “normal” Christians, this translation is not well known.

The NET Bible was produced by a team of scholars centered around Dallas Theological Seminary. The translation’s purpose was “to answer the global need for a Bible translation that can be distributed without cost on the internet and be freely used in ministry.”[1] The finished version was released in September, 2001. The editors explained their translation ended up “somewhere between the two extremes”[2] of formal equivalence and dynamic equivalence.

I’ve used this Bible for six months. I’ve done my private devotions with this translation. I’ve preached from this translation. I’ve compared it to my own rough translation of the entire book of Philippians from Koine Greek. I really like the way the editors and translators handled the New Testament. A lot. I think it is a stunning achievement.

Notes on the NET

But, I am sometimes uncomfortable with the way the NET Old Testament translates poetry. In many cases, I believe it destroys the poetic structure of the text. It is dangerous to make sweeping statements about translation choices, so I’ll provide two concrete examples:

Jeremiah 5:5 (NET)

Jeremiah 5:5 (RSV)
I will go to the leaders and speak with them. Surely they know what the LORD demands. Surely they know what their God requires of them.” Yet all of them, too, have rejected his authority and refuse to submit to him. I will go to the great, and will speak to them; for they know the way of the LORD, the law of their God.” But they all alike had broken the yoke, they had burst the bonds.

Notice the RSV translates what the text actually says. The yoke has been broken. The bonds have been burst. Now, look at the NET. The translation eliminates the imagery and bluntly tells you what the imagery means. Yes, it is true God’s authority has been rejected and they refuse to submit. But, consider the picture of a yoke being put on the Israelites, to guide them and govern them. Consider the allusion of the bonds which tie us to our sovereign God. Poetry is special because of the imagery it creates in your head, the picture the words paint to make the point. The NET has destroyed that here.

Jeremiah 4:4 (NET)

Jeremiah 4:4 (RSV)
Just as ritual circumcision cuts away the foreskin as an external symbol of dedicated covenant commitment, you must genuinely dedicate yourselves to the LORD and get rid of everything that hinders your commitment to me, people of Judah and inhabitants of Jerusalem. If you do not, my anger will blaze up like a flaming fire against you that no one will be able to extinguish. That will happen because of the evil you have done. Circumcise yourselves to the LORD, remove the foreskin of your hearts, O men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn with none to quench it, because of the evil of your doings.

The NET, in its zeal to make things clear for the reader, has butchered this command. You can see how much longer it is than the RSV. It abandons the command “circumcise yourselves to the Lord,” which is a phrase rich in Biblical allusions (cf. Jer 9:26; Deut 10:16, 30:6; Rom 2:28-29; Col 2:11, etc.). Instead, the translators sought to explain what it means.

The reader cannot ponder what it means to “circumcise the foreskin of your heart,” because the command has been taken from him. Interestingly, the NET translates this allusion in Rom 2:28-29. However, because the allusion is not translated here in our passage, the English reader might not ever connect the dots in his mind.

Now, to be fair, the NET Bible is infamous for its footnotes. It has over 60,000 of them. In every single place I’m aware of where the translators drop poetic imagery, they have a footnote which tells you all about it. Every single time. Good for them. I’m still not comfortable with it.

There are other examples, but the point is made. I think the NET Bible sometimes does a poor job with poetry. Its desire to help the reader understand the text is commendable. However, in carrying out this mission the translation sometimes destroys allusions and poetic imagery which I think ought to be retained, even at the expense of temporarily puzzling the reader.

What Now?

I’ve decided to check out another translation, and settled on the RSV. This never was a popular translation with fundamentalists or conservative evangelicals. I read one particularly hysterical contemporary review which made me chuckle. I’ve heard this was a very literary, very polished and very good translation. I’ve read Leland Ryken confess he was a “closet” RSV admirer for many, many years.

I recently rescued an old hardback RSV from the booksale cart at my local library. It cost me $0.25. Not a bad deal. I opened my RSV and took a stroll through Jeremiah 4-8, which I had just read in the NET. I was impressed. This looks to be a very literary and very polished translation. It is written in deliberately stately, slightly formal prose. It is certainly not colloquial, but it also isn’t antiquated (e.g. “wist ye not that I must be about my Father’s business?” KJV, Lk 2:49).

I have high hopes for the RSV. I think I’ll try it out for a few months. I know the ESV was a revision of the RSV, which itself was a revision of the ASV, which was based on the English Revised Version, which was a revision of the KJV. Whew, what a mouthful! So, I suspect I may eventually end up with the ESV as my standard translation. I want to settle on something and use it forever.

Regardless, though, I’m really looking forward to the RSV. I like its slightly formal, stately and majestic prose. It reads very well, and sounds dignified without being archaic. It should be fun.

Notes

[1] NET Bible, “Preface to the Reader’s Edition,” 5.

[2] NET Bible, “Principles of Translation,” 1425.

Gospel or Good News?

dictionaryIs the Word “Gospel” Gospel?

The English word “Gospel” has a tortured and convoluted history. I don’t know this because I’m a genius. I know this because I looked at the Oxford English Dictionary. Behold where it comes from:

  • It started out as the Greek εὐαγγέλιον
  • Then it morphed into the Latin evangelium
  • Then Old English translated this as “godspel”
  • We now have it as “gospel”

Why should you care? Well, it matters when you read Jesus saying something like this:

Mark 1:15 He said, “The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!”

The word almost all English translation translate as “gospel” here is the Greek τῷ εὐαγγελίῳ, or “the gospel.” What does this word mean?

Hopefully, you can see the rendering “Gospel” really doesn’t tell you anything at all. The word is useless, in and of itself. It descended from the Old English rendering of the Latin, which in turn was descended from the Greek. The only place in this chain where we really have primary contact with the true definition is in the Greek – because the Old English, Latin and Modern English renderings are just derivatives from the Greek, not the actual definition itself.

So, what on earth did Jesus mean when he commanded everybody to believe in τῷ εὐαγγελίῳ? He meant they must believe the “good news.”

Who Cares?

If we translate terms consistently throughout the Bible, you can see connections easier. I stumbled across a perfect example this evening during my Bible reading:

Isaiah 52:7-10 How delightful it is to see approaching over the mountains the feet of a messenger who announces peace, a messenger who brings good news, who announces deliverance, who says to Zion, “Your God reigns!” Listen, your watchmen shout; in unison they shout for joy, for they see with their very own eyes the LORD’s return to Zion. In unison give a joyful shout, O ruins of Jerusalem! For the LORD consoles his people; he protects Jerusalem. The LORD reveals his royal power in the sight of all the nations; the entire earth sees our God deliver.

The Israelites will go into exile because of their sin. Life will be terrible. It will be hard. They’ll be punished for their sins. But, all hope is not lost. God will deliver them. Enemies will be vanquished and trampled in the mud. The tables will be turned. Because of the new and better covenant, peace, justice, holiness and righteousness will reign in all God’s people and on all the earth. The Israelites will be rescued from their exile, and led back to their own Promised Land by Yahweh Himself.

In our passage, Isaiah gives us a picture of a special messenger from God. The messenger races over the mountains toward them. He has news! He has a message! What is he bringing?

He is bringing good news.

We just saw that phrase somewhere before, didn’t we!? Interesting. How do you suppose the Greek translation of the Old Testament which Jesus and the apostles used translated this word for “good news?”

I’ll bet you can’t guess it! They translated it as εὐαγγελιζόμενος, which is the exact same Greek word (in different form) which Jesus used in Mark 1:15, when He commanded Israelites to believe in the “good news.”

Connecting the Dots

Jesus is called elsewhere the “messenger of the covenant” (Mal 3:1). He is the messenger who will bring word about God’s new and better covenant. In Isa 52:7, He is also the “messenger” who will race across mountains to the Israelites bearing the message of peace (compare the angel’s Christmas message to the shepherds). He comes preaching “good news.”

Coincidence? I think not. Now do you see why “good news” might be a better translation than “gospel?”

Commentary on Romans 8:1-4

This is a short commentary I wrote after doing some exegetical work on Romans 8:1-4. That detailed work can be found on my “Bible & Creed Translations” page. This is not a terse, exegetical commentary. It has been deliberately written for normal people, but it is based on some thorough exegetical work.

—————————-

1

 Therefore, [there is] now no punishment to those in union with Christ Jesus,

Paul begins the passage by drawing an overarching conclusion (“therefore”) from everything which has come before. In light of:

  1. the fact that “since we have been declared righteous by faith, we have peace with God through Jesus Christ our Lord,” (Rom 5:1),
  2. the fact that through Jesus “we have obtained access by faith into this grace in which we stand,” (Rom 5:2),
  3. the fact that “the love of God has been poured out in our hearts through the Holy Spirit who was given to us,” (Rom 5:5),
  4. the fact that “God demonstrates his own love for us, in that while we were still sinners, Christ died for us,” (Rom 5:8),
  5. God reconciled sinners to Himself despite the fact “we were enemies,” (Rom 5:10),
  6. the fact that those who have repented and believed the Gospel have been reconciled to God (Rom 5:11),
  7. the fact that, just as sin entered the world by one single transgression, “so too through the one righteous act came righteousness leading to life for all people, for just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous,” (Rom 5:18-19),
  8. the fact that those in union with Christ have been freed from slavery to sin, and have been made slaves for righteousness (Rom 6:17-18),
  9. and despite the fact that every single Christian who has ever lived still struggles with sin every day of his life (Rom 7),

something fundamental has forever changed in a person’s life once they become an adopted son or daughter of God. Maybe the best way to understand “therefore” here is to understand Paul writing something like, “therefore, the conclusion of the whole matter is this!”

This is the sum of the matter – “there is now no punishment to those in union with Christ Jesus.” Something has changed. There used to be punishment in store for you, but now there is not. There used to be the promise from the Lord that He would mete out flaming fire upon you, who refused to obey the Gospel of our Lord Jesus (2 Thess 1:8), but now there is not.

If you are a Christian, it means your name was written in the Lamb’s book of life from before the foundation of the world. You were elected, selected and chosen by God, for reasons only He knows, to be a recipient of His great mercy, love, grace and kindness.  You have been united to Him by repentance and faith in Christ. You are in union with Christ, and therefore there is now no punishment for you.

Why not?

2

 Because the law of the life-giving Spirit, in union with Christ Jesus, has liberated you from the law of sin and death.

This “law of the life-giving Spirit” is a rule of life which governs your heart and mind. It is the divine influence and help from on high, in the Person of the Holy Spirit, who rules in a Christian’s heart and mind now that the kingdom of darkness has been banished from within you (cf. 2 Cor 4:3-4).

This is in complete contrast to the “law of sin and death” which used to rule and war in your body, controlling your thoughts and actions, motivating and impelling you to do nothing but seek after your own lusts and desires. You used to present your body to sin as an instrument to be used for unrighteousness (Rom 6:13); now that has all been changed and flipped on its head.

For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification (Rom 6:19).

Your entire being has changed. You have changed. You have been given spiritual life. You have God’s Holy Spirit within you, and your heart of unyielding stone has been replaced by a soft heart of flesh (Eze 36:24ff); a heart sensitive to the things of God, motivated and impelled by His holiness and driven by a thirst for righteousness. You love God, and therefore seek to keep His commandments (Jn 14:15).

This rule of life comes from the “life-giving Spirit.” It is He who brings life to the spiritually dead. But, He does not do it alone. He does it “in union with Christ Jesus.” All three Divine Persons of the Trinity work together to accomplish a sinner’s salvation, sanctification and eternal glorification. It is the Apostle Peter who proclaimed to the crowds on Pentecost that Christ dispenses the Spirit to His brethren;

 This Jesus God raised up, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear (Acts 2:32-33).

Think about the word “liberation.” It implies that you were enslaved to someone or something. You were powerless to fight against it. It dominated you. It controlled you. It consumed you. It exercised unrelenting control and mastery over your heart, soul and mind. Now, Paul is not speaking about actual slavery in a worldly sense. But, if you go one step further to the spiritual sphere, things are suddenly very clear.

People are born enslaved to their lusts, desires and wickedness impulses. People are, by nature, children of wrath (Eph 2:3). People belong to the kingdom of darkness, and must be transferred to the kingdom of God’s dear Son (Col 1:13). When a sinner repents and believes the Gospel, he does so only because the life-giving Spirit, in union with Christ Jesus, has liberated him from the law or rule of sin and death in his life.

The Spirit is the One who performed the action here. He liberated you. You did nothing. It is an act which was accomplished at a specific point in time, and as a result, you entered into a new state. There is now no punishment for you. You have been liberated from the law of sin and death. The Spirit did this, dispensed by the Son, according to the good pleasure of the Father’s will. The Spirit and the Son did it all, because it was predestined by the Father. Salvation is liberation from the domain of darkness.

How have Christians been set free?

3

 For [God did what] the law could not ever do, because it was weakened by the flesh. God sent His own Son as like a sinful man and, regarding sin, He imposed judgment against the sin while He was in the flesh,

Because God acted while we were helpless. Because God had determined to act in eternity past, despite knowing every wicked and sinful thing you have done, are doing, or ever will do.

But God, being rich in mercy, because of his great love with which he loved us, even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! – and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus (Eph 2:4-7).

In short, “[God did what] the law could not ever do, because it was weakened by the flesh.” The law could never perfect anybody; it could only prove our own weakness. The law could never atone for sins; it could only forgive, as it were, on credit in light of the coming Messiah who would taste death for every man (Heb 2:9). As Paul wrote elsewhere,

 I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing! (Gal 2:21).

The law, while inherently holy and good, was weakened by our sinful flesh. Therefore, God acted. He sent His own Son in the state or condition of being like a sinful man. Christ was not a sinful man, but He was made in the form or likeness of one. He was conceived by a miracle of the Holy Spirit specifically so He would not be contaminated by the curse of sin.

As the chief angel Gabriel told Mary, “Therefore [that is, in light of Jesus’ miraculous conception] the child to be born will be holy; he will be called the Son of God,” (Lk 1:35). Jesus is holy precisely because He is not tainted by sin, yet the Scriptures still affirm “for we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin,” (Heb 4:15).

It should also go without saying that, if God sent Jesus in the form or likeness of sinful flesh, to be as like sinful flesh and identify with all the frailties and limitations of wicked men, that the Son was pre-existent. He did not spring into being at His birth in Bethlehem.

What did Jesus do? Simple. “[R]egarding sin, He imposed judgment against the sin while He was in the flesh.” While He was in the flesh; that is, while Jesus was incarnate on this earth as the God-Man, He imposed judgment against “the sin.” He defeated sin. He conquered sin. “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God,” (2 Cor 5:21).

What is “the sin”? Many English translations do not translate the article “the,” because many times it is not necessary to do so. In this case, however, it is important. In this case, “the sin” is basically a synonym for “the curse.” Jesus imposed judgment against “the curse” of sin and death, against the penalty of the fall, against the sentence which God imposed on all humanity in the Garden of Eden so long ago. That curse has been broken, rent in two, and shattered into thousands of pieces. Jesus imposed judgment against the very curse, against the very “sin” which has bound men, women, boys and girls from all over the globe into slavery to the law of sin and death since the events from Genesis 3.

Jesus did this. You did nothing, you do nothing and you cannot do anything. He performed the action of this verb, and He did it at a particular point in time in the past. He did it during the incarnation, through His perfect and holy obedience to the law and His voluntary and willing torture and death for His people’s sake. This is what theologians call the active and passive obedience of Christ. He actively obeyed the law and fulfilled God’s perfect standards of righteousness and holiness for His elect. He also passively allowed Himself to be arrested, tried, tortured and then executed for His children’s crimes, in their place, as their true substitute.

Jesus did this. He imposed judgment against “the sin” while He was in the flesh. Praise the Lord for the Son’s faithfulness! But, why did He do it? What was the purpose?

4

 so that the requirement of the law would be fulfilled among us who are not living according to the flesh, but according to the Spirit.

Jesus did this for a very specific reason; “so that the requirement would be fulfilled . . .” What requirement is Paul talking about? He’s talking about the requirement that Christ be perfect and holy in our place, as our substitute. Remember, if righteousness could come by the law, then Christ died for nothing. Paul also wrote:

 yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified (Gal 2:16).

So, Jesus, the Son of God, fulfilled the requirement of the law perfectly, and He did it for all the ones whom God has given to Him. If you are a Christian, then Jesus did this for you. If you are not a Christian, but you repent of your sins and believe the Good News He suffered and bled and died to bring to you, then He did it for you, too.

This requirement is not fulfilled among everybody. It is only “fulfilled among us who are not living according to the flesh, but according to the Spirit.” Paul is not saying that we fulfill the requirement by living our lives according to the Spirit, as if this was a statement about a Christian’s obligation.[1] He is stating a fact, not a condition. Here is what Paul is saying:

  1. if you have repented of your sins and believed the Gospel,
  2. then there is now no punishment in your future, because you are in union with Christ Jesus
  3. this is because the law of the life-giving Spirit, together with Christ Jesus, has liberated you from the law or rule of sin and death in your heart, soul and mind. How is this possible?
  4. It is possible because God did what the law could never do, because its usefulness was weakened by the flesh. Therefore, God sent His own Son in the very likeness of sinful man and, concerning sin, His Son imposed judgment against the curse of sin and death while He was in the flesh!
  5. Jesus did this so the requirement of the law would be fulfilled among those who live according to the Spirit – but what does it mean to be living according to the Spirit?
  6. It means to be controlled, governed by, ruled over by and influenced by God Almighty, who sent Jesus to live a perfect life, die a sacrificial death, and rise again to defeat and impose judgment on the curses of sin and death, and who then sent the Spirit to give you new life.

In short, Paul is saying Jesus fulfilled the requirement of the law for those who are controlled and governed by the Spirit, who are Christians. This is a statement about status; “those who are living according to the Spirit” = those who are saved. Jesus did this for the elect; for those whom God has given to Him.[2]

The verb is passive here, which in this instance means the action is done to the recipient. The recipient does nothing at all. The recipients of this grace are “us . . . who are living according to the Spirit.”

Notes

[1] For example, William Hendrickson wrote, “The purpose and result of Christ’s work of redemption was that His people, by means of the operation of the Holy Spirit in their hearts and lives, should strive, are striving, to fulfill the law’s righteous requirement. Out of gratitude for and in response to, the outpouring of God’s love, they now love God and their neighbor,” (Romans 1-8 [Grand Rapids, MI: Baker, 1980], 248).

See also Leon Morris, The Epistle to the Romans, in PNTC (Grand Rapids, MI: Eerdmans, 1988), 303-304. Douglas Moo, The Epistle to the Romans, in NICNT (Grand Rapids, MI: Zondervan, 1996), 404-405 also seems to take this view.

[2] John Calvin observed, “They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just,” (Commentary on the Epistle of Paul the Apostle to the Romans [Bellingham, WA: Logos Bible Software, 2010], 283).

Good Book

bookIf you’ve traveled in Baptist fundamentalist circles, then you’ve likely encountered various flavors of King James Only-ism. This is a movement which, to a greater or lesser extent, promotes the King James Bible as the only English translation of the Scriptures for Christians to use.

I do not agree with this movement. I cannot support any movement which elevates a translation above the original Greek and Hebrew text.

If you prefer the Textus Receptus for the New Testament, that is lovely. Good men, like Kent Brandenburg, have written helpful books promoting this printed Greek text, which underlies the KJV, NKJV and the newer Modern English Version. If you prefer the Byzantine Text, fine. If you prefer the eclectic text, such as the UBS-5 or the NA-28, even better!

I wanted to recommend a good book about the preservation of Scripture to folks who may want some resources on this issue. What makes this volume unique is that is was written by fundamentalists for people in fundamentalist churches. Here is a synopsis:

The solid facts of the process by which the Bible has come to its present form are explained in detail. The book includes textual criticism of the existing manuscripts and autographs, including the Textus Receptus, the Majority, Eclectic, and Minority texts, and the Masoretic Text. It also provides needed answers to the arguments of those who adhere to extreme or exclusive positions. This book is excellent for pastors, teachers, and laypersons alike. It will prove that all conservative versions are, without a doubt, translations of the plenary verbally inspired Word of God.

The book is entitled God’s Word in Our Hands: The Bible Preserved for Us, and it costs 99 entire cents on Kindle. It’s written in an easy-going, conversational style. You can understand it. Buy it. Read it. Understand it. Use multiple English Bible versions to compare during your devotional reading. Grow in the Lord. 

Goodbye.                                                                   

Freedom!

I have been plugging away at my own translation and exegesis of Romans 8:1-4 for about a week or so now. I’m not quite finished, but I thought I’d post the translation anyway. It is a marvelous passage for all those who have been declared righteous by faith, and therefore “have peace with God through our Lord Jesus Christ,” (Romans 5:1-2). If you do not know this peace, please read about the Good News and find out how to have it.

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