Romans 8:37-39
Romans 8:37-The Christian Overwhelmingly Conquers Every Category Of Undeserved Suffering Through Christ Who Loves Him
Now, we come to Romans 8:37 and in this passage, Paul teaches that the Christian is overwhelmingly victorious in the midst of every category of undeserved suffering in life through Christ who loved him. Romans 8:37, “But in all these things we overwhelmingly conquer through Him who loved us.’” “But ” is the adversative use of the conjunction alla ( a)llav) (al-lah), which introduces a conclusion that is in total contrast or is totally antithetical to what might be expected as a conclusion from Paul’s statements in Romans 8:35-36. In Romans 8:35, Paul assures his Christian readers in Rome that no category of suffering in life, whether its tribulation, distress, persecution, famine, nakedness, peril, or sword could ever separate them from Christ’s love for them. In this passage, he uses a rhetorical question that demands a negative response from his readers, namely no suffering can ever separate the Christian from Christ’s love for them. He lists seven categories of undeserved suffering and none of them can ever separate the Christian from Christ’s love for them. Romans 8:35, “What will separate any of us from Christ’s divine-love? Adversity or anguish or persecution or famine or nakedness or danger or sword?” In Romans 8:36, Paul cites Psalm 44:22 to remind his readers that they should not be surprised if they suffer martyrdom. Romans 8:36, “As it stands written for all of eternity, ‘For Your sake we are, as an eternal spiritual truth, put to death for the entire extent of this period, regarded as slaughtered sheep.’” Based upon these statements in these two verses, it could be concluded that the Christian is overcome by these seven categories of undeserved suffering listed in verse 35. In Romans 8:37, the conjunction alla presents a statement that is a strong contrast to what might be expected as a conclusion from the statements in verses 35-36. So Paul is saying that it could be concluded from the statements in verses 35-36 that the Christian is overcome and separated from Christ’s love by these seven categories of undeserved suffering. Alla says, “But on the contrary” the Christian overcomes this suffering through Christ who loved them. In verse 37, Paul teaches that it is the omnipotence available to the Christian through his union and identification with Christ that gives the Christian the capacity to endure these various categories of undeserved suffering and in fact prosper spiritually because of them.
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The Christian must always remember that even though Satan might seek to destroy them for various categories of suffering that are mentioned in verse 35, the Lord Jesus Christ permits this suffering to advance the believer spiritually, to test their faith, prosper them spiritually and conform them into His image. Therefore, the Lord uses Satan against himself by permitting Christians to undergo undeserved suffering at the request of Satan. Job was individual who underwent such suffering because the Lord permitted Satan to test him through suffering. We will translate the word, “ but on the contrary .” Romans 8:37, “But in all these things we overwhelmingly conquer through Him who loved us.’” “In all these things ” is composed of the preposition en ( e)n ), “ in ” and the dative neuter plural form of the immediate demonstrative pronoun houtos ( ou!!to$ ) (hoo- tos), “these things ” and the dative neuter plural form of the adjective pas ( pa~$ ), “all .” The immediate demonstrative pronoun houtos means, “ these things ” and refers to the seven categories of undeserved suffering that are listed in Romans 8:35. Romans 8:35, “Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” “Tribulation ” is the noun thlipsis ( qli~yi$ ) (thlip-sis), which means, “adversity” and is used in a general and figurative sense in relation to the intense outward pressure or extreme adversity caused by people or circumstances that the Christian will at times experience in life. “Distress ” is the noun stenochoria ( stenoxwriva ) (sten-okh-o-ree-ah), which means, “anguish” and is used in a general and figurative sense in relation to the intense mental pressure or extreme anguish caused by people or circumstances that the Christian will at times experience in life. “Persecution ” is the noun diogmos ( diwgmov$ ) (dee-ogue-mos), which is the suffering or pressure, mental, moral, or physical, which authorities, individuals, or crowds inflict on others, especially for opinions or beliefs, with a view to their subjection by recantation, silencing, or, as a last resort, execution. “Famine ” is the noun limos ( livmov$ ) (lee-mos), which refers to the widespread lack of food over a considerable period of time and resulting in hunger for many people. “Nakedness ” is the noun gumnotes ( gumnovth$ ) (goom-not-ace), which is used in a literal sense and means to be destitute of convenient or decent clothing because of having no means to purchase or make any.
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“Peril ” is the noun kindunos ( kivnduno$ ) (kin-doo-nos), which means, “danger” and refers to the dangerous and life threatening circumstances that a Christian might experience during the course of his life as a Christian. “Sword ” is the noun machaira ( mavxaira ) (makh-a-rah), which means, “sword” and is used in a figurative sense for capital punishment. In Romans 8:36, Paul uses a comparative clause that indicates a comparison with the last category of undeserved suffering listed in Romans 8:35, namely, the “sword ,” which refers to capital punishment. In this passage, he cites Psalm 44:22, which supports his assertion in Romans 8:35 that martyrdom is a category of undeserved suffering that some Christians will be exposed to. In Romans 8:37, the anarthrous adjective pas is modifying this immediate demonstrative pronoun houtos , “ these things ” and is used in a “distributive” sense and means, “each and every one.” The immediate demonstrative pronoun houtos , “ these things ” functions as a “dative locative of sphere” meaning it indicates the sphere in which the word to which it is related takes place or exist. In our present context, it is related to the verb hupernikao ( u(pernikavw ) (hoop-er-nik-ah-o), “ we overwhelmingly conquer .” Therefore, houtos , “ these things ” as a “dative locative of sphere” indicates the sphere in which the Christian overwhelmingly conquers through Christ. The word also functions as the object of the preposition en , which means, “in the midst of” since it functions as a marker of location within an area determined by other objects and distributed among such objects. In our present context, the various objects that the Christian finds himself among are the various categories of suffering listed in verse 35. Therefore, the preposition en denotes that through Christ who loves him, the Christian overwhelmingly conquers “in the midst” of these various categories of suffering listed in verse 35. We will translate the prepositional phrase en toutois pasin , “ in the midst of each and every one of these things .” Corrected translation thus far of Romans 8:37: “But on the contrary, in the midst of each and every one of these things…” Romans 8:37, “But in all these things we overwhelmingly conquer through Him who loved us.’” “We overwhelmingly conquer” is the first person plural present active indicative form of the verb hupernikao ( u(pernikavw ) (hoop-er-nik-ah-o), which is an emphatic compound word meaning “to be completely and overwhelmingly victorious.” It is composed of the preposition huper , which means, “above, beyond” and the verb nikao , “to overcome, conquer.” In classical Greek, hupernikao is very rare but goes back to the Hippocrates in the fifth century B.C. Liddell and Scott cite only four references for the word’s
2009 William E. Wenstrom, Jr. Bible Ministries 3 usage, namely Hippocrates, the New Testament usage and two post-New Testament writers (Page 1866). It suggests “prevail completely over” as the meaning in Hippocrates and in a passage in Galen, who like Hippocrates was a medical writer but unlike the latter, lived in the second century A.D. The word appears only once in the Greek New Testament, in Romans 8:37. It describes the Christian as “super-victorious,” who wins more than an ordinary victory and who is overpowering in achieving overwhelming victory. It describes a “lopsided victory” in which the enemy is completely routed. The word expresses confidence in Christ rather than arrogance. The Christian achieves a lopsided victory over the seven categories of undeserved suffering listed in Romans 8:35 because of Christ’s love, which conquered sin, spiritual and physical death and which love gives the Christian the capacity to endure and prosper spiritually in the midst of any category of suffering in life. Bauer contends that the verb hupernikao is a heightened form of nikao and suggests the translation “we are winning a most glorious victory.” (Greek-English Lexicon of the New Testament and Other Early Christian Literature page 841) The Analytical Greek Lexicon Revised defines the word, “to overpower in victory; to be abundantly victorious; prevail mightily” (page 416). In Romans 8:37, the verb hupernikao means, “to be overwhelmingly victorious” and is used with the Christian as the subject. The Christian is also victorious in the midst of the seven categories of undeserved suffering listed in Romans 8:35 because of the omnipotence available to him through his union with Christ and identification with Christ in His crucifixion, death, burial, resurrection and session. This union and identification with Christ gives the Christian the victory over sin, Satan and his cosmic system in a positional, experiential and ultimate sense and was accomplished through the baptism of the Spirit the moment the Christian exercised faith in Jesus Christ as their Savior. The word also reminds the Christian reader that he is involved in spiritual warfare with Satan and the kingdom of darkness as well as with his sin nature. The cosmos, composed of the stellar universe (second heaven), the earth and its atmosphere (first heaven) serve as the theater of military operations for the angelic conflict pitting the kingdom of God against the kingdom of Satan which are described in Scripture as light and darkness respectively. The voluntary substitutionary spiritual death of the humanity of Christ in hypostatic union at the cross 2000 years was a great strategic victory over Satan in the angelic conflict (John 12:31; 16:8-11; Col. 2:15; Heb. 2:14). John 12:31, “Now judgment is upon this world; now the ruler of this world will be cast out.”
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John 16:7-11, “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged.” Colossians 2:15, “When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” Hebrews 2:14-15, “Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.” 1 John 3:8, “The one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil.” Our Lord’s strategic victory has paved the way for other tactical victories by church age believers. The church age believer is involved in spiritual warfare with the kingdom of darkness (Eph. 6:12-16; Phil. 1:27-30). He is described as a “soldier ” in Scripture (1 Cor. 9:7; Phil. 2:25; 2 Tim. 3-4). The church age is the intensive stage of the angelic conflict. God has provided the believer the means to fight in this intensive stage of the angelic conflict. Satan and the kingdom of darkness would easily destroy the believer if the believer were left to his own devices using his own human power. God has provided the believer the power to overcome his spiritual adversary, Satan and the kingdom of darkness through obedience to the Father’s will, which is revealed by the Holy Spirit through the communication of the Word of God (1 John 4:4). The kingdom of darkness will employ fear and intimidation tactics to get the believer to go AWOL (Absent without Official Leave) from the plan of God (Phil. 1:28; Heb. 2:15; 1 Pet. 5:1-9). Fear is a contradiction to the believer’s spiritual life, which is a lifestyle of power, love and discipline (2 Tim. 1:7). Occupation with Christ is the greatest weapon that a church age believer can employ when entering into offensive action (Col. 3:1-4; Heb. 12:2-3). The believer who is occupied with Christ is appropriating by faith his union with Christ, which is revealed by the Holy Spirit in the pages of Scripture. The intimidation tactics launched by the kingdom of darkness through unregenerate humanity and reversionistic believers are rendered inoperative when the believer goes on the offensive by utilizing the Word of God and appropriating by faith his union with Christ for defensive purposes. In the same way that light
2009 William E. Wenstrom, Jr. Bible Ministries 5 overcomes darkness in the natural realm, the divine omnipotence of the Spirit and the Word overcomes Satan and his invisible army. All precedence for glorifying God the Father during the church age is derived from the dispensation of the hypostatic union since the church age is the extension of the dispensation of the hypostatic union. The believer who is obedient to the Father’s will as the humanity of Christ in hypostatic union was will achieve tactical victory over Satan and the kingdom of darkness in the angelic conflict. The believer who appropriates by faith his union with Christ will experience victory in spiritual combat. The believer is to fight “from” victory and not “for” victory since Christ has already gained the victory. The soldier of Christ Jesus who achieves the objective of executing the plan of God appears as a luminary or a light in the cosmic system of Satan exposing his deceitful schemes and defeating him in his own territory (Phil. 2:15). The base of operations and activities of the kingdom of darkness are located in the earth’s atmosphere. The fact that they reside in the earth’s atmosphere is implied by the Hebrew text of Genesis 1:6-8 where the second day of restoration is not identified by the Lord as tov , “perfect, good.” A comparison of Scripture with this passage indicates that the reason why the Lord did not call it tov was because the kingdom of darkness, the fallen angels reside in the earth’s atmosphere. Genesis 1:1-8, “In eternity past, God created out of nothing the heavens and the earth. However the earth became an empty desolation, and darkness was upon the surface of the raging ocean depths. Now, the Spirit of God was hovering over the surface of the waters And then, God commanded, ‘let there be light,’ and so, there was light.’ And then, God observed that in essence the light was perfect, God then caused a division between the light and the darkness . And then, concerning the light, God designated the name day but concerning the darkness, He designated the name night and so it was evening and so it was morning, the first day. Next, God commanded, ‘let there be an atmosphere in the middle of the waters, and let it be a cause of division between waters from waters.’ Consequently, God having restored the atmosphere and thus having caused a division between the waters, which were below the atmosphere and the waters, which were above the atmosphere, thus it came to pass as previously described . And then, concerning the atmosphere, God designated the name ‘heavens,’ and so it was evening and so it was morning, the second day.” In Genesis 1:3-5, Moses under the inspiration of God the Holy Spirit records for us the first day of restoration where the Spirit under the direction of the pre- incarnate Christ restored light to planet earth. Upon the restoration of light, the Lord pronounced it tov , “good.” But He does not say this after the second day of
2009 William E. Wenstrom, Jr. Bible Ministries 6 restoration, which is recorded in Genesis 1:6-8. The reason for this omission is that Satan and the fallen angels inhabit the earth’s atmosphere. Ephesians 2:1-2, “And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.” The base of operations of the fallen angels and their activities take place in the earth’s atmosphere. In the 21 st century there is a lot of misinformation regarding the nature of angels and their activities. This is to be expected since we do live in the devil’s world. He has been from the beginning and continues to deceive the entire world regarding his existence, and the nature of himself and his objectives for becoming like the Most High. The only place where we can find the truth about the angels and concerning Satan himself is the infallible Word of God. The Bible teaches that angels are temporarily superior to mankind (Heb. 2). In terms of power and ability, the present angelic superiority to mankind is obvious in every passage of scripture in which they are described. This current angelic superiority significantly also extends to the area of longevity. While mankind is enjoying a sequential residence on earth (generation following generation), angelic kind has been experiencing a continuum of existence in heaven, even before the creation of Man. This longevity, combined with the fact that angels (though creatures like Man) are not subject to the same degree to the restraints and necessities of time and space that encumber mankind, undoubtedly contributes to their superior knowledge and wisdom as well. By its very essence, therefore, the angelic nature is superior to our present earthly human nature in terms of appearance, intellect, power, mobility and authority (2 Pet.2:11). Angels will ultimately be inferior to mankind. Angels will not always be superior to mankind. Just as our Lord’s humanity is, in resurrection, superior to angels in every way (Heb.1:4-2:18), so also we are destined to share that superiority with Him in our resurrection (1 Cor.6:3; Heb.2:5). Angels are acutely aware of and involved in human affairs. The involvement of angelic beings in human affairs is part and parcel of their role in promoting (or, in the case of the fallen angels, opposing) God's plan for human history. On a more personal level, however, angels are also apparently extremely interested in observing human behavior in general and in the playing out of God's plan in particular (1Tim.3:16; 5:21; 1Pet.1:10-12). The observation of human behavior is particularly true in the case of the Son of Man, our Lord Jesus Christ. 1 Timothy 3:16, “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”
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They were present at His birth (Lk.2:13-14), temptation (Matt.4:11), resurrection (Lk.24:4), ascension (Acts 1:10-11), and return (2 Thes.1:7), evidence which underscores angelic interest in the most crucial phase of God's plan, namely the life and work of the Messiah. By observation, angels are learning (to their joy in the case of the elect angels, to their sorrow in the case of the fallen angels) about the wisdom, the power, the grace and the mercy of God (cf. Lk.15:10; 1Cor.4:9; 11:10). Angels should neither be worshiped nor disrespected. In any discussion of angels, it is important to keep in mind both their present superiority and their eventual subordination to us. Angels are not to be disrespected (Lk.10:20; 1 Pet.2:10-12; Jude 8-10; cf. Rom.13:7), but neither angels are to be worshiped (Rev.19:10; 22:9; cf. 2 Kng.17:16; Jer.19:13; Col.2:18). This is especially important in regard to fallen angels. God counterbalances their evil efforts with the work and ministrations of His holy, elect angels. Therefore, although we are to have a healthy respect for the Adversary and his potential to oppose us (2 Cor.2:11; Eph.6:11; 1 Pet.5:8), we are not to be unduly terrified by him and his minions. While we are to have an awareness and appreciation for the positive function of the elect angels on our behalf, we are not to be inordinately fixated upon them (especially since both their persons and their work are invisible to us). In neither case should we “ go beyond what is written ” in the Bible about angels, whether through excessive fear of Satanic influence or an exorbitant fascination with the ministrations of the holy angels. The service performed by the elect-angels can be summarized as follows: (1) Worship of God (Isa. 6:3; Rev. 4:8). (2) Messengers of God (Dan. 9:22; Lk. 1:11, 26; 2:9; Rev. 1:1). (3) Soldiers in spiritual combat (Dan. 10:13f; Rev. 12:7). Angels: (1) Protect (2) Provide (3) Proclaim the Word of God (4) Execute God’s Judgments. As God’s servants who are dispatched from the throne room of heaven to execute God’s purposes, we may observe that the ministry of the elect-angels falls into several categories. In Relation to God the elect-angels perform the following services: (1) Attendants around the throne of God, and are waiting to serve Him and do His bidding (Ps. 103:20; Isa. 6:1f; Job 1:6; 2:1; Rev. 5:11; 8:1f). (2) Worshippers in praise of Him (Isa. 6:3; Ps. 148:1-2; Heb. 1:6; Rev. 5:12). (3) Observers who rejoice over what the Lord does (Job 38:6-7; Luke 2:12-13; 15:10), Soldiers in battle with Satan (Rev. 12:7). (4) Instruments used by the God to execute judgments (Rev. 7:1; 8:2). In Relation to the Nations, the elect-angels and non-elect angels perform the following services: (1) Michael, the archangel, is the guardian of the nation of
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Israel (Dan. 10:13, 21; 12:1; Jude 9). (2) The non-elect angels rule over the Gentile nations (Dan. 4:17; Eph. 6:11-16) and seek to influence their human leaders (Dan. 10:21; 11:1). (3) In the Tribulation the elect-angels will be the agents God uses to pour out His judgments (see Rev. 8-9 and 16). In Relation to Christ, the elect-angels perform the following services: (1) They prophesied of the birth of Christ (Matt. 1:20; Luke 1:26-28). (2) They announced his birth (Luke 2:8-15). (3) An angel warned Joseph to take Mary and the baby Jesus and flee into Egypt (Matt. 2:13-15), and an angel directed the family to return to Israel after Herod died (vv. 19-21). In relation to His suffering, the elect-angels performed the following services: (1) They ministered to the Lord after His temptation (Matt. 4:11). (2) They administered to the Lord in the Garden of Gethsemane (Luke 22:43), and Jesus said He could have called a legion of angels who stood ready to come to His defense if He so desired (Matt. 26:53). In relation to His resurrection, the elect-angels performed the following services: (1) An angel rolled away the stone from the tomb (28:1-2). (2) Angels announced His resurrection to the women on the Resurrection morning (vv. 5-6; Luke 24:5-7). (3) Angels were present at His ascension and gave instruction to the disciples (Acts 1:10-11). In relation to His coming again, the elect-angels perform the following services: (1) The voice of the archangel will be heard at the rapture of the church (1 Thess. 4:16). (2) They will accompany Him in His glorious return to earth (Matt. 25:31; 2 Thess. 1:7). (3) They will separate the wheat from the tares at Christ’s second coming (Matt. 13:39-40). In Relation to the unbeliever, the elect-angels will perform the following: (1) Angels not only announce but will inflict judgment (Gen. 19:13; Rev. 14:6-7; Acts 12:23; Rev. 16:1). (2) They will separate the righteous from the unrighteous at the 2nd Advent (Matt. 13:39-40). In Relation to the Church: Hebrews 1:14 describes ministry of the elect-angels “servant-spirits who are divinely commissioned and repeatedly dispatched for service on behalf of those who are destined to inherit salvation.” In this, however, Scripture points to a number of specific ministries: (1) The elect-angels bring answers to prayer (Acts 12:5-10). (2) They help in bringing people to the Savior (Acts 8:26; 10:3). (3) They may encourage in times of danger (Acts 27:23-24). (4) They care for God’s people at the time of death (Luke 16:22). In Relation to the introduction of a new dispensation, angels are actively involved when God institutes a new epoch in history: (1) They Joined in Praise When the Earth Was Created (Job 38:6-7) (2) They Were Involved in the Giving of the Mosaic Law (Gal. 3:19; Heb. 2:2) (3) They Were Active at the First Advent of Christ (Matt. 1:20; 4:11) (4) They Were Active During the Early Years of the
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Church (Acts 8:26; 10:3, 7; 12:11) (5) They Will Be Involved in Events Surrounding the Second Advent of Christ (Matt. 25:31; 1 Thes. 4:1). The believer is living in enemy territory, which is the cosmic system of Satan. Satan runs this world and deceives it. 1 John 5:19, “We know that we are of God, and that the whole world lies in the power of the evil one.” Revelation 12:9, “And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him.” In his temptation of Christ, Satan declared, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish” (Luke 4:5). Of course, God is sovereign and omnipotent, but in accord with God’s eternal purposes, the Bible does teach us that this present world is Satan’s domain and under his authority. Thus, the Lord frequently spoke of Satan as the ruler of this world (kosmos) (John 12:31; 14:30; 16:11), and Paul likewise asserts the same truth (2 Cor. 4:4; Eph. 2:2; 6:12; 1 John 5:19). The nature of Satan’s aims in the world are quickly evident in his first appearance in the Garden of Eden when he tempted the Woman to act independently of God that she might become like God knowing good and evil. He appeals to what is pleasant to the senses and desirable to gain wisdom, but always, the goal is a life that seeks to get by “without” God. Genesis 3:1-7, “Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, ‘Indeed, has God said, ‘You shall not eat from any tree of the garden'?’ The woman said to the serpent, ‘From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.’ The serpent said to the woman, ‘You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.’ When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings.” Satan’s aim is to create a world system that rivals God’s kingdom but which leaves Him out. His aim is to promote a counterfeit world order. Basically, the cosmos is evil because it is independent of God. It may contain good aspects as well as overtly evil aspects, but its inherent evil lies in its being independent of God and a rival to Him.
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This sharp rivalry surfaces in such verses as James 1:27 where the believer is told to keep himself unstained from the world; in 4:4 where friendship with the world is said to be hostility toward God; and in 1 John 2:16 where John declares that all that is in the world is not from the Father. 1 John 2:15, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him.” “World ” is the noun kosmos and is the primary word in the Greek New Testament for the world. Kosmos means “order, ornament, adornment, an orderly arrangement. Our word “cosmetics” comes from this word. In the New Testament it has three main uses: (1) The orderly arrangement of the heavens or the earth and all things in their complex order and composition as created by God, created in perfect order and subject to the laws God established to govern its operation.(Matt. 13:35; John 21:25; Acts 17:24). (2) The cosmos (Greek, kosmos ) may also refer to the world in its arrangement of the inhabitants of the earth in tribes and nations or peoples (Acts 17:26; John 3:16; 1 Cor. 4:9; 1 John 2:2; 2 Pet. 2:5). (3) But most importantly, kosmos is used of a vast system and arrangement of human affairs, earthly goods, godless governments, conflicts, riches, pleasures, culture, education, world religions, the cults and the occult dominated and negatively affected by Satan who is god of this satanic cosmos. This system is promoted by Satan, conformed to his ideals, aims, methods, and character, and stands perpetually in opposition to God the cause of Christ. This world system is used to seduce men away from God and the person of Christ. It is anti-God, anti-Christ, and anti-Bible, and very anti-humanity though it often appears as humanitarian as part of Satan’s masquerade as an angel of light. The devil's world will never be healed; the devil's system will never be successful in bringing in perfect environment apart from God. Indeed, Satan's kosmos is not at all designed to do so it is to the contrary constructed to appear to have the betterment of humanity as a prime objective, in order to further the devil's plans of enslaving and misleading as many people as possible. While masquerading as a kingdom of light, Satan's world is entirely a kingdom of darkness, and so the scriptures describe it, making abundantly clear the distinction between God's world to come and the present cosmos of evil. Satan has incorporated into his system of world rulership as many material distractions as possible. Affluence, the increase and spread of wealth, communication and technology are factors, which, from one point of view, are very beneficial to the devil's control of mankind. Fear is a major element in Satan's manipulation of humanity, and to the extent that men enjoy and rely on such things for their happiness and security, to that
2009 William E. Wenstrom, Jr. Bible Ministries 11 degree the fear of losing them produces a sort of bondage which the devil is quick to exploit (cf. Heb.2:14-15 for the principle). Hebrews 2:14-15, “Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.” In order to prevent our enslavement to the delights of this world (as well as to its necessities), an area Satan knows only too well how to manipulate against us, we need to have a full and sober appreciation of what the world really is. We need to be very aware of the world's essential vanity and of the pointlessness of its distractions and diversions. We need to be able to keep the pressures and exigencies of life (as well as its pleasures and delights) in proper perspective. God is important. Knowing Him and serving Him is why we are here. Everything else is mere context. We are neither asked nor commanded to get through life without taking any joy or pleasure in worldly things and we certainly will not pass through the human experience without worldly pressure and problems (especially as Christians). But it is all these largely extraneous matters, which we must compartmentalize, and not God . We dare not put God “in a box,” giving priority to everything the world sees as important (but which from the Christian point of view is ultimately inconsequential), and neglecting the One who made us, who bought us, and whom we claim is our Master. Whenever we allow the “things” of life to grow high, and fail to tend our faith, we endanger our spiritual growth. Ironically, believers have a tendency to do better spiritually in times of severe testing than in times of prosperity (cf. Deut.8:10-20). Prosperity can be very dangerous and destructive to a believer’s spiritual growth. In these last days it is especially important for Christians to avoid a pair of assumptions, which are equally dangerous: (1) Affluence is a sign that God is blessing us, and therefore, if we are wealthy, that we must be doing just fine in our spiritual lives. (2) Result of spiritual growth and a prosperous relationship with God is material wealth (i.e., the “prosperity gospel”). In fact, the opposite effect is certainly not without precedent, that is, the spiritually mature encountering greater testing on this score (e.g., consider Job's trials, or Elijah's privation). Morbid over-emphasis on material prosperity has always been an occupational hazard of the human race in general, and, the closer we come to the end of history, the more we can expect this issue to grow as a threat to Christian spiritual growth. During this last era of the Church, the Laodicean era, there is destined to be an ever increasing tendency toward equating wealth and affluence with spiritual success (Rev.3:14-22).
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Revelation 3:14-22, “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. Because you say, ‘I am rich, and have become wealthy, and have need of nothing,’ and you do not know that you are wretched and miserable and poor and blind and naked, I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. Those whom I love, I reprove and discipline; therefore be zealous and repent. Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. He who has an ear, let him hear what the Spirit says to the churches.’” Untroubled lives of ease in the midst of abundance are neither the norm nor the objective of the Christian life. The closer we walk with God, the more we can expect that walk to be opposed by Satan and his angels: 2 Timothy 3:12, “Indeed, all who desire to live godly in Christ Jesus will be persecuted.” Another word that sometimes refers to this world system is the Greek aion , “age, period of time.” This word seems to serve as a synonym in certain contexts. It is used in some contexts of the age in which we live as marked by certain spiritual and moral characteristics as affected by Satan whom Paul identifies as “the god of this age.” A very interesting use occurs in Ephesians 2:2 where Paul combines both aion and kosmos , “the course (age) of the world (cosmos). Ephesians 2:1-3, “And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.” This age is often contrasted in Scripture with the age to come because of the very different characteristics and conditions of the two ages (Eph. 1:21; Matt. 12:32; 13:22; 1 Tim. 6:17; Tit. 2:12-13; Heb. 6:5). Trench defines aion : “All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, But which constitutes a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale, all this is included
2009 William E. Wenstrom, Jr. Bible Ministries 13 in the aion , which is, as Bengel has expressed it, ‘the subtle informing spirit of the kosmos , or world of men who are living alienated and apart from God.’” The world, then, instead of remaining a beautiful expression of God’s will and creative power as seen under the conditions of its creation, has becomes the seat of an angelic conflict and the very rival and antithesis of the plan of God. 1 John 2:15-17, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.” To achieve his aim, Satan must try to make the values of his godless system seem attractive. Thus he works to make people give top priority to self as number one and to the here and now as most important. When John wrote that all that is in the world is not of the Father he explained what he meant by “all” by three epexegetical statements that follow in 1 John 2:16. All of them emphasize self as number one. Satisfy the lusts of the flesh, Satan counsels. Try to get what the inordinate desires of the eyes make you covet and build a self-sufficient, arrogant attitude that arises from boasting about the possessions one has in life. This selfishness is, of course, the prevailing philosophy of the world, and it comes from Satan who promoted himself from the beginning. Satan also seeks to focus people’s attention on the present rather than on eternity. That is why John reminds us in verse 17 that the world passes away but the one that does the will of God abides forever. Thus Satan seeks to achieve his purposes by trying to change our priorities (self first) and our perspective (here and now more important). In reality the truth is that God is first and eternity most important. The Scripture sets forth a number of importance truths regarding the believer’s relation to this satanic cosmos in which we live. Though we are in the cosmic system of Satan, we are not of it (John 17:14-16). John 17:14-17, “I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. I do not ask You to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; Your word is truth.” We are of a different kingdom and, as sojourners and aliens. We are to be living our lives in light of eternity. Though in the world, we are to be both unstained by the world and separated from it and its way of life while also penetrating the world as ambassadors of Christ, as those holding forth the Word of life (cf. Jam. 1:27; 2 Cor. 6:14-7:1; with Phil. 2:12-18; Matt. 5:14-16; 2 Cor. 5:20-21).
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Philippians 2:14-16, “Continue performing all activities without murmurs resulting from doubts so that you might demonstrate yourselves to be uncensurable and uncontaminated, students of God (the Holy Spirit), virtuous in the midst of a corrupt and depraved generation. Among whom you yourselves continue appearing as luminaries in the cosmos by all of you continuing to exhibit the Word of life as a boast for me on the day of Christ.” Our trust, therefore, is not to be in the uncertain riches of this age nor in the things in which men glory (1 Tim. 6:17-19; John 5:41; 1 Thess. 2:6). We are not be friends with this world which amounts to hostility to God and His aims (Jam. 4:4); nor are we to love the world, for loving the world and its things chokes out our ability to love God (1 John 2:15-17; Matt. 6:19-24; Mark 4:18-19). Rather, we are to find our purpose, peace, significance, and joy, not as the world seeks these things, but through the Savior’s life and the eternal purpose He gives us (John 14:25-27; Phil. 2:1-5). We can enjoy the things God gives us in the world for He has given us all things freely to enjoy, but our security, significance, or basic satisfaction and contentment in life are to come from knowing, loving, trusting, and serving the Lord (1 Tim. 6:17; Phil. 4:11-13; Eccl. 2:24-26). 1 Timothy 6:17, “Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy.” Ecclesiastes 12:13-14, “The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything, which is hidden, whether it is good or evil.” So while we can use the things in the world, we must not abuse them as one who belongs to Satan’s cosmic system who seeks from the world what only the Lord can give (1 Cor. 7:29-35). As believers we can expect animosity from the world bridled with an attempt by the world to conform us to its ideal, ambitions or aims, and way of life (John 15:18-19; 17:14; 1 John 3:13; Rom. 12:1-2); it is God’s truth as found in the Bible that protects from the world (John 17:17); 1 John 3:13, “Do not be surprised, brethren, if the world hates you.” John 15:18-20, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.”
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So therefore, the believer is in enemy territory and is under siege from the kingdom of darkness. This world system of Satan is against the Lord Jesus Christ and His church, which is His body and future. 1 John 2:15-17, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.” 1 John 2:18-29, “Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. But you have an anointing from the Holy One, and you all know. I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. As for you, let that abide in you, which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. This is the promise, which He Himself made to us: eternal life. These things I have written to you concerning those who are trying to deceive you. As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.” We are not to love the world because our citizenship is heaven. Philippians 3:20-21, “For our citizenship exists from eternity past in the realm of the heavens, out from which also we ourselves at the present time are eagerly anticipating as Savior, the Lord Jesus Christ who will cause our humiliating body to be outwardly transformed to be identical in essence with His glorious body because of the power that will enable Him to marshal all things created to Himself.” The citizens of the cosmic system of Satan hate the citizens of heaven. Satan and his cosmic system persecuted the Lord Jesus and have and will continue to persecute the church as well.
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John 15:18-25, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. Remember the word that I said to you, ‘A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. But all these things they will do to you for My name's sake, because they do not know the One who sent Me. If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. He who hates Me hates My Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. But they have done this to fulfill the word that is written in their Law, ‘THEY HATED ME WITHOUT A CAUSE.’” There are many passages in the New Testament, which address the believer’s attitude and conduct to this present cosmic system of Satan. Galatians 6:14, “But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world .” Philippians 1:27-30, “Single-mindedly, continue conducting yourselves (as citizens of heaven) in a manner worthy of the gospel concerning the Christ. So that whether having come and having seen all of you or being absent I might continue hearing the things concerning all of you, that all of you are persevering by means of one Spirit, one soul. By all of you fighting together for the Christian faith, namely, the gospel and by not letting yourselves be intimidated in anything by the adversaries, which to their disadvantage is evidence of destruction but on the other hand, (evidence) of your (soul) prosperity. Indeed this (prosperity) originates from God (the Father) because for the benefit of all of you, it has been graciously granted (the privilege) because of Christ, not only to believe in Him, but also, to suffer (hardship) because of Him. Since all of you are experiencing the same conflict, which all of you have seen with me and now all of you are hearing through me.” Philippians 2:14-17, “Continue performing all activities without murmurs resulting from doubts so that you might demonstrate yourselves to be uncensurable and uncontaminated, students of God (the Holy Spirit), virtuous in the midst of a corrupt and depraved generation. Among whom you yourselves continue appearing as luminaries in the cosmos by all of you continuing to exhibit the Word of life as a boast for me on the day of Christ because I have not run in vain, nor have I worked diligently in vain. In fact, although I am offering myself as a libation poured out upon the sacrificial service which is (the expression of) your faithfulness: I rejoice and I
2009 William E. Wenstrom, Jr. Bible Ministries 17 congratulate all of you. On the other hand, in the same manner, I request that all of you also begin rejoicing and congratulating me and continue doing so.” Romans 12:1-2, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” James 1:27, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.” The fact that we are not to love this world does not mean we are to withdraw from society and live in a monastery but rather God has separated us from the world in order that we might manifest His Son to a lost and dying world through our words and actions. God’s purpose of conforming us to the image of Christ is not accomplished by withdrawing to a monastery. We are not to conform our thinking to the world’s thinking but rather our thinking is to be conformed to Christ’s thinking. 2 Corinthians 10:3-6, “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete.” As He conforms us into the image of His Son, God permits us to use that which the world has devised, but we are to use it in service for the Lord Jesus Christ. Believers can and should use the world’s means of communication, such as radio, television, movies and the Internet in order to propagate the Gospel of Jesus Christ. We are in the world as servants of Christ. We are here to manifest His glory and to reveal the knowledge of God. We don’t do this by conforming to the world, and not by loving the things that are in the world, but by being conformed to Jesus Christ and by loving Him with singleness of purpose, by being dedicated and devoted to Him. We are not to “sell out” to the world and play by its rules but rather we are to walk in conformity with Christ. Sooner or later, every Christian discovers that the Christian life is a battleground and not a playground that he is up against an enemy that is much more powerful and smarter than he is. So the church age believer is involved in spiritual warfare with the kingdom of darkness (Eph. 6:12-16). He is described as a “ soldier ” in Scripture (1 Cor. 9:7; Phil. 2:25; 2 Tim. 3-4).
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The church age is the intensive stage of the Angelic Conflict. The believer can glorify God in this angelic conflict by becoming an invisible hero with an invisible impact on human and angelic history. The believer is being conformed to the image of Christ by conforming his thoughts, words and actions to Christ by means of the Spirit will have an invisible impact in 5 categories: (1) Personal: Your own periphery. (2) National: The Pivot. (3) International: Blessing by association through a mature missionary. (4) Angelic: Witness for the Prosecution in the Rebuttal Phase of Satan’s Appeal Trial. (5) Heritage: Children of a mature believer are blessed after the believer dies. Invisible Heroes are described as the “ salt of the earth ” (Matt. 5:13). They are the “ lights of the world ” (Matt. 5:14). Invisible Heroes are like a “ city on a hill ” (Matt. 5:14). In relation to the church, the non-elect angels are warring against the church (Eph. 6:10-19). As we noted, Satan runs this world and deceives it. God has provided the believer the means to fight in this intensive stage of the angelic conflict. Satan and the kingdom of darkness would easily destroy the believer if he were left to his own devices using his own human power. The Lord has given the believer spiritual armor (Eph. 6:11, 14-17), and spiritual weapons to fight this spiritual warfare (2 Cor. 10:3-5). The same power that the humanity of Christ used to achieve the strategic victory in the angelic conflict has now been made available to the believer in the Church Age: (1) Word (2) Spirit. The battleground for this spiritual warfare is in the believer’s soul (Rom. 7:23; 2 Cor. 10:3-5; Gal. 5:17). God has provided the believer the power to overcome his spiritual adversary, Satan and the kingdom of darkness (1 John 4:4). Never before in history has so much power been made available to believers. This is because we live in the intensified stage of the angelic conflict and the church age believer is the enemy of the kingdom of darkness (John 15:18-19). There is no excuse for any believer to become a permanent casualty in this war. The believer who goes AWOL (Absent without official leave) and succumbs to fear, worry and does not take advantage of knowing that God will support him through logistical grace in times of adversity will become a spiritual casualty in this spiritual warfare. This is why we receive the following prohibitions and commands in the Scripture: Philippians 4:6-7, “At this very moment, all of you stop continuing to be anxious about absolutely anything, but rather, concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father. And as a result the peace produced by God the Holy Spirit, which is always superior to any and every human conception, will as a dogmatic statement of fact cause
2009 William E. Wenstrom, Jr. Bible Ministries 19 your hearts to be protected and as a result your thoughts by means of the doctrine of Christ Jesus.” 1 Peter 5:6, “Make it your top priority and permit yourselves to be humbled under the mighty hand of God the Father in order that He may promote you at the proper time by casting all your anxiety upon Him because as for Him He cares about you.” The apostle Paul employs a military analogy in Ephesians 6 in order to describe the believer’s defense and offense when engaging this invisible enemy. That Paul would use such an illustration is reasonable since Paul was chained to a Roman soldier when he wrote Ephesians 6. Ephesians 6:19-20, “and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.” Military illustrations were favorites of Paul (2 Cor. 10:4; 1 Tim. 6:12; 2 Tim. 2:3; 4:7). The believer has three great enemies according to the Scriptures: (1) Satan, our chief adversary, the devil: (1 Pet. 5:8-9; Eph. 6:12; John 16:11; Col. 2:15; but note 1 John 2:13-14). (2) The world, a system and arrangement of the affairs of men and government under the control of the evil one and opposed to God and His purposes for man: (John 16:33; 1 John 5:4; Eph. 2:2). (3) Indwelling Adamic sin nature or the flesh and all its corrupting power and life-dominating patterns: (Rom. 7:15; 8:4-8, 13; Gal. 5:16-26). The intelligence apparatus of a nation plays a vital part in modern warfare. Unless, we know who our enemy is, where he is, and what he can do, we will have a difficult time defeating him. The leader of the church’s great invisible enemy is of course Satan whose name means, “adversary” because he is the enemy of God. He is also called the “ tempter ” (Mt. 4:3), the murderer (Jn. 8:44). He is compared to “ lion ” in 1 Peter 5:8, a serpent (Gen. 3:1; Rev. 12:9), an angel of light (2 Cor. 11:13-15), the “god of this age ” (2 Cor. 4:4). The Christian is not to be ignorant of his schemes and devices (2 Cor. 2:11). In Ephesians 6:10-17, the apostle Paul teaches the Ephesian believers how to deal with their invisible enemy. In Ephesians 6:10-17, the apostle Paul commands the Ephesian believers to put on the full armor of God and he describes it for them. Ephesians 6:14-17 lists 5 items that compose “ the full armor of God ”: (1) Ephesians 6:14a: “ Belt of truth .” (2) Ephesians 6:14b: “ Breastplate, which is (Christ’s) righteousness .” (3) Ephesians 6:15: “ Combat boots, namely, the Gospel .” (4) Ephesians 6:16: “ Shield, which is your faith .” (5) Ephesians 6:17a: “Your helmet, which is your salvation .”
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Ephesians 6:10, “Finally, be strong in the Lord and in the strength of His might.” (NASU) “Be strong ” is the verb endunamoo , which means, “to be empowered” and refers to the dynamic spiritual power that is available to every believer who is obedient to the Word of God, which is alive and powerful. “In the Lord ” contains a figure of speech called the metonymy of the cause where the cause is put for the effect meaning that we have the Person of the Lord put here for His doctrine or word. The prepositional phrase “ in the Lord ” should be translated “by means of the (Word of) Lord” since the context is not emphasizing the “sphere” in which the believer is to be empowered but rather the “means by which” the Ephesian believers were to empower themselves against the enemy. The application of the Word of the Lord is “the means” by which the believer is to empower himself in order to achieve victory in spiritual combat with his invisible enemy. Hebrews 4:12, “The Word of God is alive and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a critic of thoughts and intents of the heart.” God’s power to overcome Satan and his angels is available to all of us as believers in the form of the Word of God. The specific doctrine in the Word of God that we as Christian soldiers need to take possession of by faith is our union and identification with Christ in His crucifixion, death, burial, resurrection and session. “Strength ” is the noun kratos , which means, “manifested power” and refers to the inherent omnipotence of God that has been “manifested” through the resurrection and session of the unique theanthropic Person of the cosmos, the Lord Jesus Christ who achieved at the Cross of Calvary the decisive victory in the angelic conflict. “Might ” is the noun ischus refers to “the possession of power to overcome” and is used in the context of a military analogy and denotes “the possession of Christ’s power to overcome” in spiritual combat Satan and the kingdom of darkness. In Ephesians 6:10 the noun ischus refers to the 100% availability of divine omnipotence that has been made available to every church age believer because of their union with the Lord Jesus Christ that provides them “the power to overcome” their invisible enemy, namely Satan and the kingdom of darkness. Ephesians 6:11, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.” Putting on the full armor of God refers to appropriating by faith your union with Christ, which is equivalent to putting on the nature of Christ. This is accomplished
2009 William E. Wenstrom, Jr. Bible Ministries 21 when we appropriate (meaning take possession of) by faith meaning we agree with what the Word of God says about us, namely, that we have been crucified, died, buried, raised and seated with Christ at the Father’s right hand, far above all angelic power and authority. We are to appropriate for ourselves by faith in the Word of God, the victory that is ours through our identification and union with Christ in His death, burial, resurrection and session. We fight “from” victory and not “for” victory! Ephesians 6:11, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.” “Schemes ” is the noun methodeia refers Satan’s “strategies, schemes and tactics” that he employs to make war against believers and destroy them. The principle stratagem of the devil is lies and deception (Gen. 3). Satan deceives and is the father of lies (Jn. 8:44). Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) “Rulers ” is the noun arche and refers to the highest rank of angels in the Satanic order of battle and hold positions of authority (“thrones”) in the Satanic kingdom and are subordinate to only Satan himself. The Lord Jesus Christ created these “rulers” (Col. 1:16) and He has defeated them through His death (Col. 2:15). “Powers ” is the Greek noun exousia , which refers to the rank of fallen angels who have been given by Satan “dominions” and are subordinate only to the arche, “rulers” and Satan himself. “World-forces ” is the noun kosmokrator , “world-ruler” and expresses the power or authority, which the fallen angels exercise over the cosmic system. These angels are subordinate directly to the exousia, “authorities” and carry out their orders and are more than likely they are behind the miracles and other satanic demonstrations of power (cf. Rev. 13:13). “Spiritual forces ” refers to the rank and file angels in Satan’s military. These rank and file angels are also known in Scripture by a variety of names such as: (1) “Demons” (Lev. 17:7; Mt. 9:34). (2) “Evil spirits” (Lk. 7:21; Acts 19:13). (3) “Unclean spirits” (Mt. 10:1; Mk. 1:27). (4) “Devils” (Jn. 6:70). “In the heavenly places ” designates the “location” of the base of operations and activities of these rank and file angels. Ephesians 6:13, “Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.” The evil day is not a particular point in history or judgment in history, nor is it referring to the Tribulation period. But rather from the divine perspective it is an extended period of time in human history, which began with the Fall of Adam in
2009 William E. Wenstrom, Jr. Bible Ministries 22 the Garden of Eden and extends to the 2nd Advent of Christ when Satan will be imprisoned for a thousand years. Ephesians 5:15-16, “Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.” Ephesians 6:14, “Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS.” (NASU) “Having girded ” is the verb perizonnumi , which means, “to fasten a belt around yourself and buckle it.” “Truth ” is the noun aletheia , which is used in the objective sense for the Scriptures. Obeying the Word of truth is analogous to the Roman soldier fastening his belt around himself and which belt held the Roman’s soldiers armor together. “Having put on t he breastplate of righteousness ” refers to appropriating by faith the imputed, positional righteousness you received at the moment of salvation. The Lord Jesus Christ is the believer’s righteousness (1 Cor. 1:30). Ephesians 6:15, “and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE.” (NASU) “Having shod ” is the verb hupodesamenoi , which is used in the middle voice and in the figurative sense meaning, “to strap on your combat boots.” “Preparation ” is the noun hetoimasia , which refers to the fact that the Gospel of peace provides a “firm foundation” for the soul of the Christian soldier. The noun eirene , “ peace ” is a genitive of product meaning peace for the believer is “produced” by the acceptance of the Gospel message to believe on the Lord Jesus Christ for eternal salvation. In Ephesians 6:15, the foundation in the soul that the Gospel of peace provides the Christian soldier is analogous to the combat boots worn by the Roman military in combat. Ephesians 6:16, “in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one.” (NASU) “The shield of faith ” refers to a heavy shield approximately 30 inches wide and 48 inches high, large enough for a soldier to crouch behind it. It is this large, protective door-shield that the apostle Paul had in mind when he told the Ephesian believers to take up for themselves the shield of faith, which would enable them to extinguish the fiery missiles of the kingdom of darkness. When the apostle Paul used this door-shield as a figure of the shield provided by God for the soldier of Christ Jesus, he was emphasizing the fact that the believer has full and complete protection from the enemy. “Faith ” is the noun pistis , which is used in the active sense meaning “to trust, to have total and absolute confidence in God.”
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The shield of faith therefore, is “not” the objective body of truth, the content of the Christian faith meaning Christian doctrine, although that is the object of the believer’s faith after salvation, but rather it refers to the Christian soldier’s faith or total and absolute confidence in God’s faithfulness to His promises. Ephesians 6:17, “And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.” (NASU) When Paul speaks of salvation here in Ephesians 6:17, he is speaking of salvation in the sense of a three-fold deliverance from the believer’s three great enemies, namely, sin nature, cosmic system of Satan and Satan himself (cf. Eph. 2:1-3). Salvation, like sanctification is accomplished in three stages: (1) Positional: The moment you believed in Christ you were delivered “positionally” (meaning God’s work and viewpoint of you as a believer) from real spiritual death and eternal condemnation, the devil, his cosmic system and the sin nature through the death, resurrection and session of the Lord Jesus Christ. (2) Experiential: After salvation, you are delivered from the devil, his cosmic system and the sin nature “experientially” by appropriating by faith your union and identification with Christ in His death, burial, resurrection and session. (3) Ultimate: At the resurrection you will be delivered “ultimately” and permanently from the devil, his cosmic system and the sin nature when you receive your resurrection body at the rapture of the church, which is imminent. If you notice, the armor is for the protection of the front of the individual and not the back and the reason for that is that God makes no provision for the believer in case of retreat! As J. Vernon McGee used to say, “A retreating Christian is certainly open season for the enemy; the enemy can get through to him.” In Ephesians 6:17, the apostle Paul issues the command to take up the sword of the Spirit, which is the Word of God. The apostle Paul issued this command because of the eternal spiritual principle that applies even in the temporal realm: Victory or defeat is gained by the application of power and the withdrawal of the inferior force. When we apply the Word of God, which is alive and powerful, then Satan and his armies will withdraw because though powerful, their power is inferior to God’s Word. Ephesians 6:17, “And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.” (NASU) “Take ” is the second person plural aorist (deponent) middle imperative form of the verb dechomai , which is dexasthe . In Ephesians 6:17, the verb dechomai means, “to take hold of” something that is intangible and in context, that is “ the helmet of salvation ” and “ the sword of the Spirit .”
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The aorist imperative form of the verb dechomai in Ephesians 6:17 is a constative aorist imperative meaning that this is a solemn or categorical command, thus Paul is saying to the Ephesian believers, “I solemnly charge all of you” to take hold of the helmet of the salvation and the sword of the Spirit, which is the Word of God. “The sword ” is the noun machaira , which refers to a “small sword” such as a dagger and is used in a figurative sense for the Word of God. The machaira was a short double-edged sword, which was developed by the Romans and enabled the Romans to dominate the world for over a thousand years. Before the machaira , swords in the ancient world were large and cumbersome. The machaira gave the Romans a distinct and decisive advantage in battle. They could make several short quick thrusts in hand-to-hand combat before the enemy could ever wield a stroke. The analogy that Paul is making here is this: Just as the enemies of Rome could not stand up to the Roman soldier’s short double-edged sword, so the kingdom of darkness can not stand up to the Christian soldier’s double-edged sword, the Word of God. The machaira of the Roman soldier was the common sword carried by infantrymen and was the principal weapon in hand-to-hand combat and was carried in a sheath or scabbard attached to their belts and was always at hand and ready for use. The apostle Paul employs the noun machaira (Latin gladius ) or short two-edged cut-and-thrust sword wielded by the heavily armed legionnaire rather than the rhomphaia or large Thracian broadsword since he is speaking in the context of spiritual combat, which is comparable to hand-to-hand combat in the temporal realm that the machaira was used for. The machaira revolutionized warfare in the ancient world just as the automatic rifle has. The largest and most impressive of the swords used in antiquity was the rhomphaia , the Thracian broadsword. Invented by the Thracians, the romphaia was a broadsword of considerable length-- never shorter than four feet and often up to six feet in length. This broadsword had one sharp cutting edge and was held by a double handle. It took a giant to use this thing, hence, it became the preferred weapon of the Thracians, the Gauls and the Germanic barbarians; all of whom were staunch enemies of Rome. One man would haul this out onto the battlefield and hand it over to the barbarian soldier, who would then just stand there with this huge sword and attempt to mow men down as they came at him. Because the romphaia’s rather unwieldy length and weight caught the barbarian temporarily off-balance after a stroke, precious moments were lost before he could regain his balance and combat
2009 William E. Wenstrom, Jr. Bible Ministries 25 effectiveness. It was in these moments that the soldier was vulnerable to the danger of the swift Roman machaira. As these two enemies faced off, the Romans would advance, the barbarians would begin to surge forward with these enormous weapons, and the Roman soldiers would just back up and let the broadsword go by. Then they stepped in with their machaira’s , and they carved these barbarians to pieces. With the advance of the Roman Empire and its awesome military might, the ancients began to wonder, “How will the world ever survive the machaira ?” Since Roman men averaged 5’8” and weighed usually less than 170 pounds, a six-foot sword simply would not do. So, they invented the machaira , which turned out to be the most ingenious implement of warfare in its day. The blade of this perfectly balanced weapon was usually only eighteen to twenty inches long; however, each one was matched to the man who wielded it. Its length was the distance from the soldier’s fingertips to his elbow, for this was considered to be the most natural extension. The machaira had two cutting edges instead of one, both tapered off to a sharp point. It was very flexible and its outstanding advantage was that the Roman soldier was never off-balance while engaging the enemy. It is significant that the Holy Spirit has chosen the Roman machaira as the metaphorical counterpart to the soldier of Christ Jesus’ most dangerous and effective weapon, namely, “the machaira of the Spirit.” The Roman soldier’s machaira could pierce the human body of his enemy but the Christian soldier’s machaira pierces the human soul. Hebrews 4:12, “For the word of God is alive and powerful, sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and is a critic of thoughts and intents of the heart.” The Lord Jesus Christ employed His machaira when facing Satan in hand-to- hand combat. Three times the Lord employed Scripture to defeat Satan. The human nature of Jesus Christ in hypostatic union in His confrontation with the devil in Luke 4:1-3 illustrates the principle that victory or defeat is gained by the application of power and the withdrawal of the inferior force. Luke 4:1-13, “Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness for forty days, being tempted by the devil. And He ate nothing during those days, and when they had ended, He became hungry. And the devil said to Him, ‘If You are the Son of God, tell this stone to become bread.’ And Jesus answered him, ‘It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE.’ And he led Him up and showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, ‘I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Therefore if You worship before me,
2009 William E. Wenstrom, Jr. Bible Ministries 26 it shall all be Yours.’ Jesus answered him, ‘It is written, ‘YOU SHALL WORSHIP THE LORD YOUR GOD AND SERVE HIM ONLY.’ And he led Him to Jerusalem and had Him stand on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here for it is written, ‘HE WILL COMMAND HIS ANGELS CONCERNING YOU TO GUARD YOU’ and, ‘ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.’ And Jesus answered and said to him, ‘It is said, ‘YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.’ When the devil had finished every temptation, he left Him until an opportune time.” Ephesians 6:17, “And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.” (NASU) “The Spirit ” is the noun pneuma refers of course to God the Holy Spirit who is the divine author of Scripture. The noun pneuma in Ephesians 6:17 is a genitive of “source” meaning that the machaira , “sword” of the soldier of Christ Jesus, which is the Word of God “originates from” the Holy Spirit since He is the divine author of Scripture. The doctrine of inspiration contends that, God the Holy Spirit so supernaturally directed the human authors of Scripture, that without destroying their individuality, their literary style, their personal interests, their vocabulary, and God’s complete and connected thought towards man was recorded with perfect accuracy in the original languages of Scripture. The original languages of Scripture contain the very words of God, and therefore, bear the “authority” of divine authorship. 2 Peter 1:20-21, “But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.” 2 Timothy 3:16-17, “All Scripture is God-breathed and is profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.” “The Word ” is the noun rhema , which refers to a specific passage of Scripture, which applies to a particular situation. The believer is to let the Word of Christ richly dwell in his soul, which permits the Holy Spirit to bring to remembrance a specific passage or concept of Scripture, which will apply to the believer’s problem or specific set of circumstances. Colossians 3:16, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” This is further substantiated by the fact that as the Lord Jesus employed Scripture to repulse the temptations presented to Him by Satan in Luke 4 so the
2009 William E. Wenstrom, Jr. Bible Ministries 27 soldier of Christ Jesus, the Christian must utilize the Words that are inspired by the Spirit to repulse the temptations presented to Him by Satan. Also, it is significant that in Matthew’s account of our Lord’s encounter with Satan in Matthew 4, the Lord Jesus quotes Deuteronomy 8:3 and refers to “ every word ( rhema ) that comes from the mouth of God ” (Mt. 4:40). In Ephesians 6:18, the apostle Paul emphasizes the importance of intercessory prayer. Ephesians 6:18, “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints.” Prayer is an invisible weapon that God the Father has provided for the soldier of Christ Jesus, which when utilized in accordance with the will of God as revealed by the Spirit in the Word of God, enables the believer to experience spiritual victory over the kingdom of darkness in spiritual combat (Eph. 6:18). “With all prayer and petition ” answers the question, “How the Ephesian believers are to pray?” “Prayer ” refers to reverential prayer in the presence of the Father meaning we are to worship the Father in prayer, which is adoring contemplation of God as He has been revealed by the Holy Spirit in the Person of Christ and in the Scriptures. Worshipping God is the act of paying honor and reverence to God and flows from love and where there is little love, there is little worship. Worship is the loving ascription of praise to God for what He is, both in Himself and in His ways and is the bowing of the soul and spirit in deep humility and reverence before Him. “Petition ” refers to making a petition or prayer for a specific need, whether spiritual or material and which is in accordance with the will of the Father. “At all times ” means that the Ephesian believers were to make it their habit to pray “at each and every opportunity.” “In the Spirit ” denotes that the Ephesian believers were to pray while in fellowship with the Holy Spirit, which is accomplished by being obedient to the voice of the Spirit, which is heard through the communication of the Word of God. “With this in view ” indicates the “goal” or “purpose” or “why” the Ephesian believers were to pray. “Be on the alert ” is the verb agrupneo , which means “to keep alert” and thus denotes the concept of watchfulness in prayer for oneself and your fellow Christian soldier. Colossians 4:2, “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving.” “With all perseverance and petition ” indicates that the manner in which the Ephesian believers were to stay alert in prayer was that they were to persevere in making their specific detailed requests to the Father.
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Matthew 7:7, “Ask repeatedly, and it will be given to you; seek repeatedly, and you will find; knock repeatedly, and it will be opened to you.” “For all the saints ” indicates the Ephesian believers were to make it a habit to stay alert in prayer with regards to all believers since all believers are fellow soldiers and who fight for the same Sovereign, the Lord Jesus, and have the same common enemy, namely, Satan. Ephesians 6:19, “and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel.” “The mystery of the gospel ” refers to doctrines never before revealed to Old Testament saints but were revealed to the apostles and New Testament prophets through the Holy Spirit. These doctrines involve the following: The Person of Christ is called the “mystery of godliness ” (1 Tim. 3:16). The indwelling of Christ in church age believers is a mystery not known to Old Testament saints (Col. 1:27). It was a mystery that the Gentiles would be “ fellow heirs with Christ ” (Eph. 3:4-6). The eternal union between church age believers and the Lord Jesus Christ is also described by Paul as a “ mystery ” (Eph. 5:22-33). The resurrection of the church is a mystery (1 Cor. 15:51-53). Paul taught the Roman believers that it was a mystery that there would be a partial hardening of Israel and that the Gentiles would become members of the body of Christ (Rom. 11:25). In Romans 8:37, the verb hupernikao means that the Christian is “overwhelmingly victorious” in the midst of the seven different categories of undeserved suffering listed in Romans 8:35. It also implies that this suffering is used by the Holy Spirit to conform the Christian into the image of Christ in an experiential sense, i.e. “the good” noted in Romans 8:28. The victory is not the Christian’s but Christ’s since it was His spiritual and physical deaths, His resurrection and session that accomplished the victory over sin, Satan and his cosmic system. The Holy Spirit appropriated this victory for the Christian when the Christian exercised faith in Jesus Christ as Savior. The Christian experiences this victory in time by appropriating by faith the teaching of the Spirit in the Word of God and in particular the Spirit’s teaching concerning the Christian’s new position in Christ. Leon Morris commenting on this word’s usage in Romans 8:37, writes, “We are more than conquerors is an inspired piece of translation which KJV took over from the Genevan version and which a number of modern translations retain. It emphasizes the totality of the victory that God gives his beloved.” (The Epistle to the Romans; page 340; W. B. Eerdmans; Inter-Varsity Press)
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The worst circumstance that life can present a Christian is physical death because of being identified with Jesus Christ. However, physical death has been defeated by Christ’s death and resurrection. Physical death through martyrdom not only brings the Christian immediately into the presence of Christ (2 Corinthians 5:8; Philippians 1:12-21) but it also produces rewards for the Christian, which he will receive at the Bema Seat Evaluation of the church (Romans 14:10; 1 Corinthians 4:11-15; 2 Corinthians 4:17-18; 5:10). 2 Corinthians 4:17-18, “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” The Christian is overwhelmingly victorious in the midst of the seven different categories of undeserved suffering listed in Romans 8:35 because this suffering serves to strengthen the Christian’s faith. The Lord will test the believer’s faith after salvation in order to produce endurance in them. James 1:2-4, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance and let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.” The Lord rewards the believer after his faith has been tested. James 1:12, “Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.” For those Christians who exercised faith in the Word of God, experiencing undeserved suffering prospers them spiritually and helps them to grow spiritually and gives them confidence in their relationship with God when they pass through these various categories of suffering. Advancement, promotion, spiritual growth and prosperity in the spiritual life can only be achieved through undeserved suffering, which is experiencing identification with Christ in His death (1 Pet. 4:12-13). If the believer meets adversity with divine provisions of prayer and the Word of God, then he will prosper spiritually. 1 Peter 4:12-19, “Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. Make sure that
2009 William E. Wenstrom, Jr. Bible Ministries 30 none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name. For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? AND IF IT IS WITH DIFFICULTY THAT THE RIGHTEOUS IS SAVED, WHAT WILL BECOME OF THE GODLESS MAN AND THE SINNER? Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.” God is most concerned with our “spiritual” prosperity rather than our “temporal” prosperity since our spiritual growth into greater Christ-likeness is His objective for our lives from eternity past according to Romans 8:29. Romans 8:29, “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.” Ephesians 4:15, “but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ.” This “spiritual” prosperity is experienced through fellowship with God. Paul’s undeserved suffering would result in a more intimate fellowship with the Lord Jesus Christ and form more of the character of Christ in him, which would result in rewards for him at the Bema Seat Evaluation of the church. Therefore, spiritual prosperity involves a more intimate fellowship with the Lord Jesus Christ, and greater Christ-likeness and rewards. The church age believer’s spiritual wealth and prosperity resides in His union and identification with Christ in His death, burial, resurrection and session. Ephesians 3:8, “To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ.” Infinite spiritual wealth resides in the believer’s union and identification with Christ. Ephesians 1:3-14, “Worthy of praise and glorification is the God and Father of our Lord Jesus Christ, the One who has blessed with every spiritual blessing in the heavenlies in the Person of Christ. When He elected us to privilege in Him before the foundation of the world for the purpose of being holy and blameless before Him. By means of divine love He has predestined us for the purpose of adoption for Himself according to grace purpose of His will. For the praise of the glory of His grace by means of which (grace) He has graced us out in the Person of the Beloved. In whom (the Beloved) we have the redemption through His blood (Christ’s substitutionary spiritual death), the forgiveness of sins according to the riches of His grace. From which (riches of His grace) He has directed infinite wealth toward all of us by means of all
2009 William E. Wenstrom, Jr. Bible Ministries 31 wisdom and perfect judgment. When He made known to all of us the mystery of His will according to His grace purpose, which He (the Father) purposed in Him (Christ). With respect to the dispensation of the fulness of the times to unite all things in the Person of Christ those in heaven and those on earth by means of Him (Christ). In whom also we have obtained an inheritance when we were predestined according to the purpose of the One who works all things according to the counsel of His will. For the purpose of us being for the praise of His glory, those of us who have confidently placed their trust in the Person of Christ. In whom (the Person of Christ) you have confidently placed your trust after hearing the word of truth, namely, the gospel of your salvation, in the Person of whom (Christ), in fact, when you had trusted, you were sealed with the Holy Spirit who is the Promise who (the Holy Spirit) is the guarantee of our inheritance until the deliverance of the purchase possession (church) for the praise of His glory. Paul prayed that the Ephesian believers would receive enlightenment and insight into the riches of the glory of God’s inheritance in the saints, which is the result of their union and identification with Christ in His death, resurrection and session. Ephesians 1:18-23, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might, which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all.” Paul taught the Ephesian believers that the surpassing riches of God’s grace are manifested to the believer through his union and identification with Christ in His death, resurrection and session. Ephesians 2:1-10, “And you were dead in your trespasses and sins in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved) and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus
2009 William E. Wenstrom, Jr. Bible Ministries 32 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.” Paul taught the Colossian believers that the indwelling Christ is a mystery doctrine for the church age and is the riches of God’s glory. Colossians 1:24-29, “Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions. Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving according to His power, which mightily works within me.” In Romans 15:13, the apostle Paul taught the Roman believers that trusting God’s Word will prosper them and give them confidence. Romans 15:13, ‘Now may the God who produces confidence fill all of you with all joy and peace by means of trusting (God’s Word), so that you will prosper by means of this confidence by means of the power of the Holy Spirit.” John wrote to Gaius who was experiencing this soul prosperity. 3 John 1-2, “The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers.” The believer who perseveres while under trial will be prospered with the “crown of life ” at the Bema Seat. James 1:12, “Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.” The fact that the believer would be prospered spiritually in the sense of experiencing a more intimate fellowship with the Lord and greater Christ-like character as well as rewards was the reason why the apostles commanded their readers to rejoice in the midst of adversity.
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Peter taught his readers that the outcome or the result of trusting in the Lord in adversity would be the prosperity of their souls. 1 Peter 1:3-9, “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you who are protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation (soteria, “spiritual prosperity”) of your souls.” Notice that in 1 Peter 1:7, the reader’s faith in the Lord through adversity will result in the Lord praising, glorifying and honoring the believer at the Bema Seat. Peter states in 1 Peter 1:8 that his readers greatly rejoice with joy inexpressible and full of glory because of this fact that they will receive praise, glory and honor from the Lord for their faith in Him in adversity. Then, in 1 Peter 1:9, we see that they obtained as the outcome of their faith, the soteria of their souls, i.e., the prosperity of their souls. So we also see that spiritual prosperity involves receiving praise, glory and honor from the Lord Jesus Christ at the Bema Seat. The Lord will prosper them if they trust Him in adversity. Proverbs 28:25, “An arrogant man stirs up strife, but he who trusts in the LORD will prosper.” This is exactly what Paul is stating of himself in Philippians 1:19, that the Lord will prosper him because he trusted in Him throughout his adversities both in Rome and Jerusalem. This prosperity would involve a deeper, more intimate fellowship with the Lord Jesus Christ, greater Christ-like character in Paul and glory, honor, praise and rewards at the Bema Seat Evaluation of the church. God designed the adversity that Paul had experienced in Jerusalem and in Rome for his spiritual growth, which would result in rewards at the Bema Seat Evaluation of the church. Adversity for the believer in fellowship with God is designed to advance his spiritual growth. 1 Peter 5:9-10, “But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. After you have suffered for a little while, the God of all grace, who
2009 William E. Wenstrom, Jr. Bible Ministries 34 called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.” Therefore, in Romans 8:37, the verb hupernikao means, “to overwhelmingly victorious” and is used with the Christian as the subject. The Christian is victorious in the midst of the seven categories of undeserved suffering listed in Romans 8:35 because of the omnipotence available to him through his union with Christ and identification with Christ in His crucifixion, death, burial, resurrection and session. This union and identification with Christ gives the Christian the victory over sin, Satan and his cosmic system in a positional, experiential and ultimate sense and was accomplished through the baptism of the Spirit the moment the Christian exercised faith in Jesus Christ as their Savior. In Romans 8:37, the first person plural form of the verb is an “inclusive we” referring to Paul and his readers, who like himself, are sinners who have been declared justified by God through faith in Jesus Christ. They have also been regenerated by the Spirit and placed in union with Christ by Him and identified with Him in His crucifixion, death, burial, resurrection, and session. The present tense is a “gnomic present,” which is used for a general timeless fact or spiritual axiom, or an eternal spiritual truth. It does not say that something “is” happening but rather that something “does” happen. This indicates that Christian “does” overwhelmingly conquer the seven categories of undeserved suffering listed in Romans 8:35 through their union and identification with Christ who demonstrated His divine-love for the Christian by suffering a spiritual and physical death for them at the cross. The “gnomic present” denotes that the Christians is “characterized” as being “super-victorious” or one who is “overwhelmingly victorious” through Christ. The active voice means that the subject performs the action of the verb. The subject in our present context are the Christians in Rome and Paul. Therefore, the active voice form of the verb denotes that Paul and his fellow Christians in Rome perform the action of being overwhelmingly victorious in the midst of the seven categories of undeserved suffering listed in Romans 8:35 through Christ. The indicative mood of the verb is “declarative” presenting this assertion as an unqualified statement of fact. Therefore, we will translate the verb hupernikao , “ we are, as an eternal spiritual truth, overwhelmingly victorious .” Corrected translation thus far of Romans 8:37: “But on the contrary, in the midst of each and every one of these things, we are, as an eternal spiritual truth, overwhelmingly victorious…” Romans 8:37, “But in all these things we overwhelmingly conquer through Him who loved us.’”
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“Through Him who loved us ” is composed of the preposition dia ( diaV) (dee- ah), “ through ” and the articular genitive masculine singular aorist active participle form of the verb agapao ( a)gapavw ) (ag-ap-ah-o), “ Him who loved ” and the accusative first person plural form of the personal pronoun hemeis ( h(mei~$ ) (hay- mice), “ us .” In Romans 8:37, the verb agapao is used with Christ as the subject and the Christian as the object referring to the greatest act of God’s love, which was demonstrated on the cross of Calvary by the Lord Jesus Christ. The greatest demonstration of God’s love was at the Cross. John 3:16-17, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him.” Romans 5:6-8, “For while, we were, as an eternal spiritual truth, still helpless, still, at that particular appointed moment in history, Christ died as a substitute for the benefit of the ungodly. For, it is unlikely, anyone will die as a substitute for the benefit of a righteous person. In fact, possibly, someone might also have the courage to voluntarily die as a substitute for the benefit of the good person. But, God (the Father), as an eternal spiritual truth and fact of history, proves His own divine-love for the benefit of all of us by the fact that while we were, as an eternal spiritual truth, still sinners, Christ died as a substitute for the benefit of all of us.” 1 John 4:9-10, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.” The greatest demonstration of divine-love was accomplished by the God-Man, the Lord Jesus when He voluntary suffered a substitutionary spiritual and physical death on the cross. The divine-love of God the Son expressed itself through His willingness to volunteer His services to execute the incarnation plan of God the Father. The divine-love of the humanity of Christ in hypostatic union expressed itself through His voluntary spiritual death on the cross as a substitute for all mankind. The definite article preceding the participle form of the verb agapao functions as a substantiver meaning that it converts the participle into a substantive. Therefore, it indicates that the participle has a substantival function, which is reflected by translating the article with a relative pronoun phrase and since the verb is plural in number as well, we can translate the article “ the one who .”
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The context indicates that this act of love for the Christian is not a reference to the Father’s love for the Christian but rather it is a reference to the Lord Jesus Christ’s substitutionary spiritual and physical deaths on the cross. First of all, in the immediate context, in Romans 8:35, Paul asks the rhetorical question, “ What will separate any of us from Christ’s divine-love? Adversity or anguish or persecution or famine or nakedness or danger or sword?” Also, in Romans 8:39, Paul teaches that nothing can separate the Christian from God the Father’s love, which is in the person of Jesus Christ, our Lord. Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” Furthermore, in Romans 8:35-36, Paul presents seven categories of undeserved suffering that Christians in the church age are exposed to, with the last being capital punishment, i.e. martyrdom. This martyrdom that was being experienced by Christians in the first century was for their identification with Jesus Christ and not the Father. The aorist tense of the verb of agapao is a “constative” aorist describing in summary fashion the moment the impeccable humanity of Christ in hypostatic union suffered spiritual and physical death on the cross of Calvary as a substitute for the Christian as well as the entire human race. The active voice indicates that the Lord Jesus Christ as the subject performed the action of suffering spiritual and physical death on the cross of Calvary as a substitute for the Christian as well as the entire human race. The articular substantive participle form of the verb agapao also functions as a “genitive of means” and thus, the preposition dia functions as a marker of means. A “genitive of means” is where a genitive substantive indicates the means or instrumentality by which the verbal action implicit in the head noun or adjective or explicit in the verb is accomplished and answers the question, “How?” As a “genitive of means” the substantive participle agapao is the means by which the verbal action explicit in the verb hupernikao , “ we are, as an eternal spiritual truth, overwhelmingly victorious .” This indicates that the omnipotence available to the Christian through their union and identification with Christ is “the mean by which” they are overwhelming victorious. Although, a genitive of means is not conceived as personal but “impersonal” the Person of Christ is not being emphasized here. Rather, His power available through the Christian’s union and identification with Him is presented as the instrument that enables the Christian to be overwhelmingly victorious in the midst of the seven categories of undeserved suffering listed in Romans 8:35. This means that it is through the omnipotence available to the Christian through his union and
2009 William E. Wenstrom, Jr. Bible Ministries 37 identification with Christ in His crucifixion, death, burial, resurrection and session, the Christian is overwhelmingly victorious in the midst of the seven categories of undeserved suffering listed in Romans 8:35. Therefore, we can see that the figure of “metonymy” is being used here by Paul meaning that the Person of the Spirit is put for His power. This means that through the omnipotence available to the Christian through his union and identification with Christ in His crucifixion, death, burial, resurrection and session, the Christian has the capacity to be overwhelmingly victorious in the midst of any form of undeserved suffering. This union and identification with Christ came about through the baptism of the Spirit. The “baptism of the Spirit” takes place exclusively during the dispensation of the church age and is accomplished at the moment of salvation when the omnipotence of the Spirit places the believer in a eternal union with Christ, thus identifying the believer positionally with Christ in His death, resurrection and session. Romans 6:3-5, “Or, are some of you in a state of ignorance concerning the fact that all of us who have been identified with Christ, who is Jesus, have been identified with His spiritual death? Therefore, we have been buried with Him through baptism with respect to His physical death in order that just as Christ was raised from the dead ones through the glory of the Father, in the same way, we, ourselves will also walk in the realm of an extraordinary life. Therefore, if and let us assume that it is true for the sake of argument that we are entered into union with Him, conformed to His physical death. Of course, we believe this is true. Then, certainly, we will also be united with Him, conformed to His resurrection.” 1 Corinthians 12:13, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” Galatians 3:26-28, “For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” “Baptized ” in Romans 6:3-4, Galatians 3:27 and 1 Corinthians 12:13 is the verb baptizo ( baptivzw ), “to cause the believer to be identified with the Lord Jesus Christ.” Webster’s Ninth New Collegiate Dictionary defines the verb identify, “to cause to be or become identical, to conceive as united (as in spirit, outlook, or principle).” Webster’s New Universal Unabridged Dictionary defines the noun identification, “a process by which a person ascribes to himself the qualities or characteristics of another person.”
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At the moment of salvation, the omnipotence of God the Holy Spirit causes the believer to become identical and united with the Lord Jesus Christ and also ascribes to the believer the qualities and characteristics of the Lord Jesus Christ. The Baptism of the Spirit results in positional sanctification and the potential to experience sanctification in time and the promise of ultimate sanctification at the resurrection of the church. By positionally, I mean that God views the believer as crucified, died, buried, raised and seated with Christ since at the moment of salvation, the Holy Spirit placed the believer in union with Christ, identifying him with Christ’s crucifixion (Romans 6:6; Galatians 2:20), His death (Romans 6:2, 7- 8; Colossians 2:20; 3:3), His burial (Romans 6:4; Colossians 2:12). Also, the Spirit identifies the justified sinner in Christ’s resurrection (Romans 6:5; Ephesians 2:6; Philippians 3:10-11; Colossians 2:12; 3:1) and His session (Ephesians 2:6; Colossians 3:1). The believer can experience this victory and deliverance by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). “Positional sanctification” is the believer’s “entrance” into the plan of God for the church age resulting in eternal security as well as two categories of positional truth (1 Cor. 1:2, 30; 1 Pet. 1:2; 1 Thess. 5:23; Eph. 5:26-27; Heb. 2:11; 10:10; Acts 20:32; 26:18; Rom. 6:3, 8; 2 Thess. 2:13). “Retroactive” positional truth is the church age believer’s identification with Christ in His death and burial (Romans 6:3-11; Colossians 2:12). “Current” positional truth is the church age believer’s identification with Christ in His resurrection, ascension and session (See Ephesians 2:4-6; Colossians 3:1-4). “Positional sanctification”: (1) What God has done for the church age believer. (2) His viewpoint of the church age believer. (3) Sets up the potential to experience sanctification in time. (4) Provides the believer with the guarantee of receiving a resurrection body. “Experiential sanctification” is the function of the church age believer’s spiritual life in time through obedience to the Father’s will, which is revealed by the Spirit through the communication of the Word of God (John 17:17; Rom. 6:19, 22; 2 Tim. 2:21; 1 Pet. 3:15; 1 Thess. 4:3-4, 7; 1 Tim. 2:15). It is the post-salvation experience of the believer who is in fellowship with God by confessing any known sin to the Father when necessary followed by obedience to the Father’s will, which is revealed by the Spirit through the Word of God. “Experiential sanctification” is only a potential since it is contingent upon the church age believer responding to what God has done for him at the moment of salvation, therefore, only believers who are obedient to the Word of God will experience sanctification in time.
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“Ultimate sanctification” is the perfection of the church age believer’s spiritual life at the Rapture, i.e. resurrection of the church, which is the completion of the plan of God for the church age believer (1 Cor. 15:53-54; Gal. 6:8; 1 Pet. 5:10; John 6:40). It is the guarantee of a resurrection body and will be experienced by every believer regardless of their response in time to what God has done for them at salvation. The church age believer is the beneficiary of three categories of divine omnipotence in positional sanctification: (1) The omnipotence of God the Father in eternity past as related to the divine decree, eternal inheritance, election and predestination (Rom. 9:22; Eph. 1:3-14; 2 Pet. 1:3). (2) The omnipotence of God the Son created the cosmos through His Word in order that the Father’s eternal purpose through the divine decree, the eternal inheritance, election and predestination might be carried out in time (Heb. 1:3; 4:12) and also the omnipotence of God the Son in the form of the Word of God, i.e. the Gospel provided the means of salvation (Rm. 1:16). (3) The omnipotence of God the Holy Spirit places the believer in union with Christ at the moment of salvation, thus providing in time the principle of achieving that which the Father had purposed in eternity past (1 Cor. 12:13; Gal. 3:26-28). The church age believer is the beneficiary of three categories of divine omnipotence in experiential sanctification: (1) The omnipotence of God the Father as related to the principles of election and predestination (Eph. 1:3-14). (2) The omnipotence of God the Son as related to the perpetuation and preservation of human history (Col. 1:17; Heb. 1:3) and the Word of God for the execution of the plan of God for the church age (1 Co. 1:18; 2 Co. 6:7; Heb. 4:12; 2 Pet. 3:5). (3) The omnipotence of God the Holy Spirit as related to the filling of the Spirit for the execution of the plan of God for the church age (Rm. 6:4-11; 15:13; 2 Co. 6:7; 12:9; Eph. 1:19; 3:20; Col. 1:11; 2 Pet. 1:3). The church age believer is the beneficiary of three categories of divine omnipotence in ultimate sanctification: (1) Omnipotence of God the Father in relation to the believer’s human spirit being placed back in the resurrection body (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). (2) Omnipotence of God the Holy Spirit in relation to the believer’s soul being placed back in the resurrection body (Rom. 8:11; 1 Pet. 3:18). (3) Omnipotence of God the Son in relation to the believer’s resurrection body being created (John 5:21; 6:39-40, 54; 10:17-18; 11:25). Church age believers have been given divine power and made partakers in the divine nature (2 Pet. 1:3-4). 2 Peter 1:2-3, “Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us
2009 William E. Wenstrom, Jr. Bible Ministries 40 everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence.” It is the power of God that works within believers who apply the Word of God (Eph. 3:20). Church age believers have been given divine omnipotence to execute the plan of God (Col. 1:11). Colossians 1:9-12, “For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.” They have been created a new spiritual species, i.e. Christ-nature at the moment of salvation so that you can use God’s divine omnipotence (2 Cor. 5:17). The Christ-nature enables the believer to have a lifestyle of power which is patterned after that which the humanity of Christ demonstrated during His First Advent (2 Ti. 1:7). The same power that enabled the humanity of Christ to execute the Father’s plan for the incarnation and that raised Him from the dead is available to every church age believer as a result of the Baptism of the Spirit. Paul prayed that the Ephesian believers would be enlightened as to the power that has been made available to all of them because of their union with Christ. In Ephesians 1:19, Paul prayed that the Holy Spirit would enlighten the Ephesian believers regarding the exercise of the omnipotence through the resurrection, ascension and session of Christ that has been made available to them through their union with Christ. This would give them the capacity to overcome the devil, his cosmic system and the sin nature. Ephesians 1:18, “I make it a habit to pray that the eyes of our heart would receive enlightenment for the purpose of knowing for certain what is the confidence of His calling and what are the glorious riches, which is His inheritance distributed among the saints.” In Ephesians 1:18, Paul is praying that the Holy Spirit would enlighten the Ephesian believers so that they will know without a doubt what is the confident assurance of their election to privilege and their eternal inheritance that they possess because of their eternal union with Christ. Every church age believer has the opportunity to receive his eternal inheritance if he fulfills the condition of being faithful in executing the Father’s will for his life and which can be forfeited due to unfaithfulness.
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Although the believer’s salvation cannot be merited but is received when a person expresses faith alone in Christ alone, the believer’s inheritance on the other hand is meritorious meaning he has to fulfill the condition of being faithfully obedient to the will of God till physical death or the rapture (i.e. resurrection of the Church). Ephesians 1:19, “And what is the surpassing greatness of His divine omnipotence directed towards all of us who are believers. This is in accordance with the operative power, namely, the possession of power to overcome (the sin nature, the devil and his cosmic system) originating from His manifested power (through the resurrection and session of Christ).” “Power” is the noun dunamis , which refers the inherent power of God and thus it refers to God’s attribute called omnipotence. “Working” is the noun energeia , which means, “operative power” and is a reference to the exercise of God’s omnipotence through the resurrection, ascension and session of Christ. “Strength ” is the noun ischus , which means, “possession of power to overcome” and refers to the one hundred percent availability of divine omnipotence that has been made available to every church age believer because of their union with the Christ that provides them “the power to overcome” Satan and the kingdom of darkness and the old Adamic sin nature. “Might ” is the noun kratos , which means, “manifested power” and refers to the omnipotence of God that has been “manifested” in history through the resurrection, ascension and session of the Lord Jesus Christ. Ephesians 1:20, “Which He (the Father) exercised through the Person of Christ by raising Him (Christ) out from among the dead and by seating Him (Christ) at His right hand in the heavenlies.” “In Christ” indicates that the Ephesian believer’s confidence, election, eternal inheritance and power to experience victory over the devil and the flesh are all found in their eternal union and fellowship with the Lord Jesus Christ. Ephesians 1:21-23, “Far above each and every ruler and authority and command and dominion and each and every rank that has been bestowed, not only during this period of history, absolutely not, but also during the coming one. Furthermore, He (the Father) subjected each and every thing under His (Christ’s) feet and appointed Him as head over each and every thing for the benefit of the church, which (church) by its very character and nature is His body, the perfect complement and complete expression (of Christ) who (Christ) at the present time is fulfilling everything for Himself in every respect.” Ephesians 1:20-22 teaches that the Father has demonstrated His omnipotence in history by promoting the perfect human nature of Christ in hypostatic union to the
2009 William E. Wenstrom, Jr. Bible Ministries 42 highest ranking position in the church and His kingdom as a result of His obedience to His will in going to the Cross to die for the sins of the entire world. The Christian receives the power to be overwhelmingly victorious in the midst of the seven categories of suffering listed in Romans 8:35 by appropriating the omnipotence available to them through their union and identification with Christ. He does this by exercising faith in the teaching of the Spirit in the Word of God that they have been crucified, died, buried, raised and seated with Christ. In Romans 8:37, Paul uses agapao in the genitive case with the preposition dia rather than in the dative case with the preposition en because the genitive case is closer to a causal idea than the dative case. He does this because he wants to emphasize that the omnipotence available to the Christian through his union and identification with Christ is not only the means by which the Christian is overwhelmingly victorious in the midst of undeserved suffering but that it also “causes” them to be overwhelmingly victorious as well. Therefore, we will translate articular participle form of the verb agapao , “through the one who divinely loved .” Corrected translation thus far of Romans 8:37: “But on the contrary, in the midst of each and every one of these things, we are, as an eternal spiritual truth, overwhelmingly victorious through the one who divinely loved…” Romans 8:37, “But in all these things we overwhelmingly conquer through Him who loved us.’” “Us ” is the accusative first person plural form of the personal pronoun hemeis (h(mei~$ ), which refers to Paul and his fellow Christian readers in a corporate sense. The word refers to Paul and his fellow Christian readers, who like himself, are sinners who have been declared justified by God through faith in Jesus Christ. The word is used in a distributive sense meaning “each and every one of us” emphasizing that there are no exceptions. The personal pronoun hemeis functions as an “accusative direct object” meaning that it is receiving the action of the verb agapao indicating that the Christian is the object and beneficiary of Jesus Christ divine-love for them, which was demonstrated at the cross. We will translate the word, “ each and every one of us .” Completed corrected translation of Romans 8:37: “But on the contrary, in the midst of each and every one of these things, we are, as an eternal spiritual truth, overwhelmingly victorious through the one who divinely loved each and every one of us.” What Paul teaches in Romans 8:37, he also taught the Philippians in Philippians 4:10-13 but from the perspective of his own personal experience in life. Philippians 4:10-13, “Now, I rejoiced greatly because of the Lord that now at last all of you have revived your consideration for me. In fact, before all of
2009 William E. Wenstrom, Jr. Bible Ministries 43 you were always considerate but all of you were always lacking an opportunity. Not that I ever speak because of want since I myself have learned through the application of doctrine to experience how to be in a habitual state of contentment in whatever present circumstance. I have experienced not only poverty but also I have experienced prosperity. By means of every circumstance and by means of all kinds of situations I am intimately acquainted with not only satiation but also starvation, not only prosperity but also destitution. I possess the power to overcome all kinds of situations by means of the one (Christ) whose doctrine empowers me.” In Philippians 4:10-13, Paul is offering encouragement to the Philippians who were undergoing adversity and undeserved suffering themselves (cf. Phlp. 1:27-30) by revealing his own application of the Word of God in his own adverse experience. He was in Rome awaiting his appeal trial with Caesar and was being attacked by the Judaizers according to Philippians 1:12-18. This information that Paul was imparting to the Philippians 4:11-13 regarding his application of doctrine in his own set of adverse circumstances would be an encouragement to the Philippians as they experience their own adversity. Paul was not intimidated by adverse circumstances and did not want the Philippians to be intimidated by their adverse circumstances. The application of doctrine enabled the Holy Spirit to provide the apostle Paul with divine viewpoint and the divine perspective which would protect his heart and thoughts from being intimidated by adversity. Paul wants the Philippians to possess the same divine viewpoint and perspective regarding adversity. He equates adversity with prosperity, he equates poverty and prosperity, satiation and starvation, prosperity and destitution because he sees the Lord’s hand in each extreme circumstance since He controls human history as Sovereign Ruler of the cosmos and thus circumstances. Paul wanted the Philippians to experience that life of divine power as well and he reminds them that they cannot experience it if they obey his commands, exhortations and prohibitions in Philippians 4:6-9. Philippians 4:6-9, “Finally, brothers whatever things exist eternally in a state of being true in character, whatever things exist eternally in a state of being noble in character, whatever things exist eternally in a state of being righteous in character, whatever things exist eternally in a state of being pure in character, whatever things exist eternally in a state of being lovely in character, whatever things exist eternally in a state of being admirable in character, if-and let us assume for the sake of argument there exists eternally anything in a state of being virtuous in character…and we agree that there is and if-and let us assume for the sake of argument there exists eternally anything in a state of being praiseworthy in character…and we agree that
2009 William E. Wenstrom, Jr. Bible Ministries 44 there is, then from now on, make it a habit of contemplating these things. Concerning which things, all of you both learned through instruction, yes-and all of you accepted as well, all of you both heard, yes- and all of you observed as well in my presence, from now on make it a habit of practicing these things and as a result God the Holy Spirit who produces a peace that is divine in nature, will as a spiritual truth be among all of you.”
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Romans 8:38-39-No Created Thing Can Ever Separate The Christian From God’s Love, Which Is Because Of Their Union With Christ
We complete our study of Romans chapter eight by noting verses 38-39. In this passage, Paul states that he is absolutely confident that no created thing in life can ever separate the Christian from God’s love, which is because of their union with the Lord Jesus Christ. Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “For ” is the “causal” use of the post-positive conjunction gar ( gavr ), which introduces a statement that is Paul’s own personal conviction and testimony that provides the “basis” for his statement in Romans 8:37. Romans 8:37, “But on the contrary, in the midst of each and every one of these things, we are, as an eternal spiritual truth, overwhelmingly victorious through the one who divinely loved each and every one of us.” Paul teaches in verse 37 that the Christian is overwhelmingly victorious in the midst of the seven categories of undeserved suffering listed in verse 35 through the power available to them through their union and identification with Christ who loved him as demonstrated at the cross of Calvary. Now, in verse 38, he employs the conjunction gar to introduce a statement that is his own conviction based the revelation given to him and his own personal experience. This statement provides “the basis” for his statement in verse 37. Therefore, he is saying that the Christian is overwhelmingly victorious through Christ who loved them and this is “based upon” his own personal conviction through revelation and experience that no created thing can ever separate the Christian from God’s love, which is because of their union with the Lord Jesus Christ. We will translate gar , “ because .” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “I am convinced ” is the first person singular perfect passive indicative form of the verb peitho ( peivqw ) (pay-tho). We’ve seen this word two times up to this point in our study in the book of Romans. It appears in Romans 2:8, where it means, “to be persuaded and to cause to come to a particular point of view or course of action, which results outwardly in conduct as a result of this inward persuasion.” The verb is used in this passage with the articular form of the noun adikia, which means, “ unrighteousness .”
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The noun adikia refers to the old Adamic sin nature and so therefore, the verb peitho refers to “obeying” unrighteousness in the sense of obeying the old Adamic sin nature, which results in committing acts of sin, whether, mental, verbal or overt. Romans 2:8: “While on the other hand, for the disadvantage of those who are motivated by inordinate selfish ambition and continue not to be persuaded so as to believe and disobey the truth but rather continue to obey unrighteousness, there shall be righteous indignation, yes, the manifestation of that righteous indignation.” In Romans 2:19, the verb peitho is used in relation to the Jew’s “confidence” that they were spiritual guides to the Gentiles who were spiritually blind. The idea behind the word is to come to a settled persuasion concerning something or to be persuaded and to not move from it. It means to be so convinced that one puts confidence in something or someone. Therefore, the verb peitho in Romans 2:19 indicates that these self-righteous unsaved Jews had come to a settled persuasion that they were spiritual guides for the Gentiles who were spiritually blind and they could not be moved from this position. Romans 2:19, “Moreover, you are confident in yourself, namely that you are as a guide for the blind, a light to those in darkness.” The stem peith has the basic meaning of trust, which also the basis of the formation with pist -, the root of pisteou . Trust can refer to a statement, so that it has the meaning to put faith in, to let oneself be convinced, or to a demand, so that it gets the meaning of obey, be persuaded. The original intransitive active meaning of peitho was “to trust,” which later became transitive meaning “to convince, persuade” (already in the time of Homer), first through the passive (be convinced, persuaded). The meaning to trust was taken over with both the above mentioned branches from the middle passive peithomai . Only the second perfect pepoitha retains in the act the original intransitive meaning (strictly, to have taken hold of trust with the effect continuing into the present). It has the present meaning of trusting firmly, relying upon. The middle passive of the first perfect pepeismai (strictly, to have convinced, or to have convinced oneself) likewise means to be convinced. The noun pepoithesis (trust, confidence) derived from pepoitha is late Greek. Liddell and Scott list the following classical meanings for the verb (pages 1353- 1354): (1) active: prevail upon, persuade, believe, prevail on by treaty, talk over, mislead (2) passive: to be prevailed upon, won over, persuaded, comply, listen to, obey, yield, succumb, believe, trust in, trust, rely on, confidence. The active meaning convince, persuade is especially characteristic of Greek thought where it was regarded as a goddess.
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Peitho came to mean to have faith in another such as God. “I will obey God rather than you” (Plato, Apol., 29d). Meanings of Peitho : (1) Active: to persuade, to cause belief in a thing, to make friends of, win one’s favor, gain one’s good will, to seek to win one, strive to please one, to conciliate by persuasion, to tranquillize, to persuade unto, i.e. move or induce one by persuasion to do something (2) Passive and Middle: to be persuaded, to suffer one’s self to be persuaded, to be induced to believe, to have faith in a thing, to believe, to be persuaded of a thing concerning a person, to listen to, obey, yield to, comply with (3) Intransitive: to trust, have confidence in, be confident. The original intransitive active meaning of peitho was “to trust,” which later became transitive meaning “to convince, persuade.” The active meaning, “convince, persuade” is especially characteristic of Greek thought where it was regarded as a goddess. Peitho came to mean to have faith in another such as God. The verb’s versatility was carried over into the Septuagint where the translators used it to render ten different Hebrew words. The Greek idea of persuading was foreign to Semitic thought and thus is virtually non-existent in the Septuagint, which is the Greek translation of the Hebrew Bible. The verb peitho is consistently used in the Septuagint to translate batach , “to trust, put confidence in, inspire trust” (2 Kin. 18:19; Job 39:11; Prov. 11:28). Peitho is the term selected by the translators of the Septuagint to describe “putting one’s confidence in” God (Psa. 2:12; Prov. 16:20; 28:25; 29:25). Israel was not to put their confidence in idols (Psa. 114:8 in the Septuagint; Prov. 134:18 in the Septuagint, nor in riches (Psa. 48:6 in the Septuagint; Prov. 11:28), or political personages (Psa. 145:3 in the Septuagint). In the Septuagint, peitho is a critical term used to describe Israel’s covenant relationship or lack thereof to God. If Israel did not put their confidence in the Lord, they were putting it in someone or something else, which constituted idolatry and was totally unacceptable (Ex. 20:3). Peitho in the Septuagint and pisteuo , “to trust, to believe in, to have faith in,” are very close in meaning to each other. The verb peitho appears 55 times in the Greek New Testament and employs the Septuagint usage of “to trust, to put one’s confidence in God” is used often in the Pauline epistles (Rom. Rom. 8:38; 14:14; Gal. 5:10; Phil. 1:6, 25; 2:24; 2 Thess. 3:4). Moulton lists the following New Testament meanings for peitho (The Analytical Greek Lexicon Revised page 314): (1) to persuade, seek to persuade, endeavor to convince, to influence by persuasion (2) to incite, instigate (3) to
2009 William E. Wenstrom, Jr. Bible Ministries 48 appease, render tranquil, to quiet (4) to strive to conciliate, aspire to the favor of (5) to pacify, conciliate, win over (6) to be persuaded of, be confident of (7) to suffer one’s self to be persuaded, be confident of, to be induced (8) to be convinced, to believe, yield belief (9) to assent, listen to, obey, follow (10) to be assured, be confident (11) to confide in, trust, rely on, place hope and confidence in. The New Thayer’s Greek-English Lexicon lists the following New Testament meanings (pages 497-498): (1) Active: to persuade, to cause belief in a thing, to make friends of, win one’s favor, gain one’s good will, to seek to win one, strive to please one, to conciliate by persuasion, to tranquillize, to persuade unto, i.e. move or induce one by persuasion to do something (2) Passive and Middle: to be persuaded, to suffer one’s self to be persuaded, to be induced to believe, to have faith in a thing, to believe, to be persuaded of a thing concerning a person, to listen to, obey, yield to, comply with (3) Intransitive: to trust, have confidence in, be confident. Bauer, Gingrich and Danker list the following New Testament meanings (A Greek-English Lexicon of the New Testament and Other Early Christian Literature pages 639-640): (1) active, except for 2 perfect and pluperfect: convince, persuade, appeal to, also in a bad sense cajole, mislead, induce, win over, strive to please, conciliate, pacify, set at ease, rest (2) 2 perfect (with pluperfect) has present meaning: depend on, trust in, put one’s confidence in, believe in, be convinced, be sure, certain (3) passive except for the perfect: be persuaded, be convinced, come to believe, believe abstractly, obey, follow, be persuaded by someone, take someone’s advice or obey, follow someone (4) perfect passive: be convinced, certain, be convinced of something concerning someone, be sure of a thing. Louw and Nida list the following (A Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2): (1) to convince someone to believe something and to act on the basis of what is recommended - ‘to persuade, to convince’ (page 423). (2) to believe in something or someone to the extent of placing reliance or trust in or on - ‘to rely on, to trust in, to depend on, to have (complete) confidence in, confidence, trust’ (page 376). (3) (an idiom, literally ‘to convince the heart’) to exhibit confidence and assurance in a situation which might otherwise cause dismay or fear - ‘to be confident, to be assured’ (page 307). In Romans 8:38, peitho is used in relation to the apostle Paul’s “firm personal conviction” that nothing can separate the Christian from God’s love, which is because of his union with the Lord Jesus Christ. This “firm conviction” was first of all based upon the revelation given to him by the Holy Spirit, which he revealed in the first eight chapters of the book of Romans and the rest of the epistles that he penned. It was also based upon his own personal experience since Paul
2009 William E. Wenstrom, Jr. Bible Ministries 49 experienced these things listed in verses 38-39 and they did not separate him from God’s love, which is because of his union and identification with Christ. The word expresses assurance that is based upon evidence and facts and expresses total, absolute certainty regarding a thing. Therefore, it expresses Paul’s assurance and total absolute confident certainty that nothing can ever separate the Christian from God’s love and this is based upon the Spirit’s revelation and his own personal experience. The perfect tense of the verb peitho is a “perfect with a present force” demonstrating little distinction between the act and its results since the verb is a “stative” verb emphasizing a state. For example the result of knowing is knowing. This usage of the perfect occurs especially with verbs where the act slides over into the results. They are resultative perfects to the point that the act itself has virtually died; the results have become the act (Dan Wallace, Greek Grammar Beyond the Basics, page 581). Therefore, the perfect tense of the verb peitho in Romans 8:38 emphasizes Paul’s state of confidence or firm conviction that nothing can ever separate the Christian from God’s love that is resident in the Christian’s union and identification with the Lord Jesus Christ. The passive voice of the verb means that the subject receives the action of the verb from either an expressed or unexpressed agency. The subject in our passage is of course Paul. The unexpressed agency is the Spirit’s revelation that he received and conveyed in all of his epistles and in particular the first eight chapters of the book of Romans. The unexpressed agency also refers to his own personal experience. Therefore, the passive voice means that Paul, as the subject, received the action of being totally convinced by the Spirit’s revelation regarding the Christian’s union and identification with Christ as well as his through his own personal experience, which revealed to him that nothing could ever separate him from God’s love. The suppression of the agent is for rhetorical effect for the purpose of drawing in Paul’s readers. Also, the agent is suppressed since an explicit agent would render the passage too complex. The indicative mood is “declarative” presenting this Jewish assertion as an unqualified statement of Bible doctrine. We will translate peitho , “ I am of the firm conviction .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction…” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.”
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“That ” is the conjunction hoti ( o^ti ) (hot-ee), which is used with the indicative mood of the verb dunamai , “ will be able” that appears in verse 39 in order to form a direct object clause that functions as the direct object of the verb peitho , “ I am of the firm conviction .” We will translate hoti , “ that .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that…” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Neither ” is the conjunction oute ( ou&te ) (oo-teh), which is used is used ten times in Romans 8:38-39 as a negative correlative uniting each item in the list contained in this passage. This usage of the word is a way of continuing a negative. It is translated “ neither ” the first time and “ nor ” each time after that. Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither…nor…nor…nor…nor…nor…nor…nor…nor...nor…” Paul now proceeds to list ten items in Romans 8:38-39, which from the human perspective might have the potential for separating the Christian from God’s love. This list is composed of four pairs that are interrupted by a single term after the third pair and a catch-all phrase at the end. The first pair is composed of the nouns thanatos , “ death ” and zoe , “ life .” The second pair is composed of the nouns angelos , “ angels ” and arche , “principalities .” The third pair is composed of the participle form of the verb enistemi , “ things present ” and the participle form of the verb mello , “ things to come .” The single term that follows the third pair is the noun dunamis , “ powers .” The fourth pair is composed of the nouns hupsoma , “ height ” and bathos , “ death .” The catch-all phrase is composed of the phrase tis ktisis hetera , “ any other created thing .” The list of seven items in Romans 8:35 ended with physical death and the list of ten items in Romans 8:38-39 begins with it, thus the ten-item list in Romans 8:38- 39 begins where the list of seven items in Romans 8:35 leaves off. Physical death also heads the ten item list in Romans 8:38-39 because it the most feared adversity among human beings. The first pair of terms refer in a general sense to the two possible states of existence, namely death and life. Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.”
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“Death ” is the nominative masculine singular form of the noun thanatos (qavnato$ ) (than-at-os), which refers to physical death. Death is the sovereign decision of God based upon the love of God and omniscient knowledge of all the facts. Psalm 23:1-6, “The LORD is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. He restores my soul; He guides me in the paths of righteousness For His name's sake. Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You have anointed my head with oil; My cup overflows. Surely goodness and lovingkindness will follow me all the days of my life, and I will dwell in the house of the LORD forever.” Psalm 116:15, “Precious in the sight of the Lord is the death of His godly ones.” Ecclesiastes 3:1-2, “There is an appointed time for everything. A time for everything under heaven. There is a time to be born and there is a time to die.” Ecclesiastes 7:1b, “The day of one’s death is better than the day of one’s birth.” Isaiah 25:8, “He (the Lord Jesus Christ) will swallow up death for all time, and the Lord God will wipe tears away from all faces, and He will remove the reproach of His people from all the earth.” John 5:24, “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed our of (spiritual) death into (eternal) life.” John 8:51, “Truly, truly, I say to you, if anyone keeps My word he shall never see death.” The death of a member of the human race is not ruled by chance or fate but according to the providence of God. The providence of God is the divine outworking of the divine decree, the object being the final manifestation of God’s glory. The doctrine of providence expresses the fact that the world and our lives are not ruled by chance or fate but by God Who reveals the purpose of providence through the death, resurrection and session of Christ. Providence is extended to God’s forethought, omniscience, and the functional care over His creatures, both good and evil, but especially those creatures that have exercised positive volition toward His Word as revealed and have believed in Christ. The providence of God provides for both believers and unbelievers. Because the providence of God provides for both unbelievers and believers and is linked to our Lord Jesus Christ’s death, resurrection and session, the providence of God
2009 William E. Wenstrom, Jr. Bible Ministries 52 provides salvation for the unbeliever through faith alone in Christ alone. It also provides everything necessary to execute the Father’s will after salvation. Death is the sovereign decision of God based upon the love of God. God’s point of contact with the entire human race is through His love. This means that everything that we receive in life and in death is based upon the love of God. The unbeliever goes to the Lake of Fire forever and ever because they refuse to respond to the love of God by believing in the Lord Jesus Christ for salvation. The believer goes to heaven forever and ever because they have responded to the love of God by believing in the Lord Jesus Christ for salvation. When a believer dies, he goes directly into the presence of the Lord. The soul and human spirit of the believer in the Lord Jesus Christ go into the presence of the Lord. The believer at physical death is absent from the body and is at home face to face with the Lord (2 Cor. 5:8). 2 Corinthians 5:6-8, “Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord for we walk by faith, not by sight. We are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord.” The preposition pros meaning “face to face,” and the accusative noun from kurios meaning “ Lord ” reveals this major point of Bible doctrine. The believer citizenship is in heaven (Phil. 3:20). Our Lord’s High Priestly in the Upper Room prior to His death on the Cross relates that our Lord desired (thelo) that we be with Him in heaven. John 17:24, “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.” When the unbeliever dies, he goes to a compartment of Hades called Tartarus which spoken of by our Lord in the story of Lazarus and the Rich Man (Luke 16:19-31). At the end of human history all unbelievers must appear before the Great White Throne Judgment where they will be judged according to their works, which do not measure up to the perfect Person and Finished Work of the humanity of Christ (Rev. 20:11-15). They then are cast into the Lake of Fire forever and ever for their rejection of Jesus Christ as Savior having a resurrection body that will have ability to be burned forever and ever without dissolving (Dan. 12:2 cf. Rev. 20:11-15). They will not be judged for their sins but for their rejection of Christ. Revelation 20:11-15, “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which
2009 William E. Wenstrom, Jr. Bible Ministries 53 were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.” Unbelievers will not be judged according to their sins since the doctrine of the unlimited atonement states that the perfect humanity of Christ died for every sin committed by every single member of the human race-past, present and future (John 1:29; Rom. 5:6-8; 1 Tim. 4:10; Titus 2:11; 1 John 2:2). 1 John 2:2, “Now, if anyone does enter into committing an act of sin, then we possess as an Advocate with the Father, Jesus who is the righteous Christ. Furthermore, He Himself is the propitiation with regards to our sins. In fact, He Himself is the propitiation not with regards to our sins only in contrast with the rest of unregenerate humanity, absolutely not, but also with regards to the entire world, without exception and without distinction.” The believer has control over his life in the sense that God has given him the ability to either accept or reject His plan for their life. But the believer has no control over the time, manner and place of his physical death because it is the sovereign decision of God based upon His love. It is God Who gives the church age believer the victory over death. The Lord Jesus Christ declared to Martha that the person who believes in Him will live even if he dies. John 11:25-26, “Jesus said to her, ‘I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?’” The believer’s soul has been delivered from death (Psa. 33:19; 56:13; 68:20; 116:8). The humanity of Christ died spiritually on the Cross and then physically in order that He might render the devil powerless who has the power of death. Hebrews 2:14-15, “Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil and might free those who through fear of death were subject to slavery all their lives.” The devil uses the fear of physical death to enslave the human race. Fear is a great power, which the devil uses to enslave people. The believer has been set free from the fear of death though the Lord Jesus Christ. Romans 8:15, “Because by no means have all of you received the Spirit who brings about slavery resulting in fear again. On the contrary, all of you have received the Spirit who brings about the adoption as sons by means of whom, we, as an eternal spiritual truth, cry out, ‘Abba! Father!’”
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Our Lord’s victory at the Cross-has given the believer victory over death and the devil who used the fear of death to enslave the human race. The humanity of Christ’s death at the Cross sets us free from this fear of death, which the devil as a tyrant uses to enslave people. 2 Timothy 1:10b, “Who (the Lord Jesus Christ) abolished death, and brought life (eternal) and immortality (resurrection body) to light through the gospel (faith alone in Christ alone).” The Lord Jesus Christ has the power to release members of the human race from the fear of death and its power. Revelation 1:17-18, “When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, ‘Do not be afraid; I am the first and the last and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.’” Revelation 21:4, “And He (the Lord Jesus Christ) shall wipe away every tear from their eyes; and there shall no longer be any death; there shall no longer any mourning, or crying, or pain; the first things have passed away.” The believer should never fear dying since the Lord guides us in death (Psa. 48:14). Death was designed by God to be your greatest testimony for the Lord in the pre-historic angelic conflict. Life hangs by a very fine thread that can be snapped at any moment and should motivate the believer to use the remainder of his time on earth to execute God’s plan for his life to become like Christ. Romans 14:8, “For if we live, we live because of the Lord and if we die, we die because of the Lord therefore whether we live or whether we die, we belong to the Lord.” Every church age believer will receive a resurrection body at the rapture of the church (1 John 3:2). 1 John 3:1-3, “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure.” The rapture will reunite believers with each other. 1 Thessalonians 4:13-18, “But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the
2009 William E. Wenstrom, Jr. Bible Ministries 55 archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words.” God promises the Christian that he will receive a resurrection body, which will be a monument to the grace policy of God (1 Cor. 15:55-57). The resurrection of the church is a part of the mystery doctrine for the church age (1 Cor. 15:51-53). 1 Corinthians 15:51-58, “Behold, I tell you a mystery; we will not all sleep, but we will all be changed. In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality. But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, ‘DEATH IS SWALLOWED UP in victory. O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?’ The sting of death is sin, and the power of sin is the law but thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.” The same power that raised the humanity of Christ from the dead will raise every church age believer from the dead at the Rapture (Rom. 8:11). Romans 8:11, “However, if, and let us assume that it is true for the sake of argument the Spirit, proceeding from the One (the Father) who raised the unique Person of Jesus from the dead ones, does dwell in all of you. Of course, He does! Then, the One (the Father) who raised Christ from the dead ones, will also give life to your mortal bodies through His Spirit who does permanently dwell in all of you.” The believer’s physical body is a body of humiliation compared to the resurrection body, which is called the “His glorious body” (Phil. 3:21). Philippians 3:20-21, “For our citizenship exists from eternity past in the realm of the heavens, out from which also we ourselves at the present time are eagerly anticipating as Savior, the Lord Jesus Christ. Who will cause our humiliating body to be outwardly transformed to be identical in essence with His glorious body because of the power that will enable Him to marshal all things created to Himself.” The resurrection body will be composed of flesh and bone and will not have blood as the physical body now has. The resurrection body will have a different molecular structure which will enable it to walk through walls as our Lord did in John 20:19. It will be able to leave the earth vertically as our Lord did in Acts 1:9. It will be able to travel through space in an instant and appear in heaven.
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The believer will still be able to eat and drink in a resurrection body (Luke 24:42-43). The resurrection body will never get tired or sick and will minus the old sin nature. It will be a spiritual body with flesh and bones (1 Cor. 15:35-50). It will be an imperishable body and not like the one believer’s now have (1 Cor. 15:52). The resurrection body will be immortal (1 Cor. 15:53). The believer’s resurrection body is a result of our Lord’s victory over death at the Cross (1 Cor. 15:57). The believer in a resurrection body will no longer be able to sin because it will be minus the old sin nature which tempts the believer to commit acts of sin- mental, verbal and overt. All church age believers will receive a resurrection body regardless of whether or not they were an overcomer in time. The only requirement for receiving a resurrection body is believing on the Lord Jesus Christ for salvation. Faith alone in Christ alone is the means of receiving a resurrection body. It only takes one non-meritorious decision to receive a resurrection body. In Romans 8:38, the noun thanatos refers to physical death, thus Paul is teaching his readers in Rome that physical death can never separate them from God’s love, which is because of their union and identification with the Lord Jesus Christ. The word functions as first of ten “nominative subjects” in Romans 8:38-39 meaning that this word and the other nine nominative subjects to follow produce the action of the verb dunamai , “ will be able .” We will translate thanatos , “ physical death .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither physical death nor…” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Life ” is the nominative feminine singular form of the noun zoe ( zwhv) (dzo-ay), which used in direct contrast to the concept of death expressed in the noun thanatos and refers to adverse and prosperous circumstances that make up human life in the physical body. Prosperous circumstances would include friendships, marriages, children, financial prosperity, which could serve as a distraction to the Christian and seduce them away from being faithful to God. Adverse circumstances would include physical illnesses, pain, suffering, disappointments, tragedies, persecutions, dangers, personal sin. With this noun zoe , “ life ,” Paul is saying that nothing in life in the sense of adverse or prosperous circumstances can ever separate the Christian from God’s love, which is resident in their union and identification with the Lord Jesus Christ.
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Leon Morris makes an insightful comment regarding this word in Romans 8:38, he writes, “We may be puzzled at life occurring in this list, but it forms a natural opposite to death and it is true that, just as many fear death, so many are afraid of life. Life has persecutions and trials on the one hand and it has tranquility and pleasures on the other, and any of these could be the means of seducing us from the path of service. But nothing in life can stop God from loving us.” (The Epistle to the Romans; pages 340-341; W. B. Eerdmans; Inter-Varsity Press) Like thanatos , “ death ,” the word functions as a “nominative subject” in meaning that this word produces the action of the verb dunamai , “ will be able .” We will translate zoe , “ life .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither physical death nor life…” The second pair of terms addresses the angelic realm or spirit world. Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Angels ” is the nominative masculine plural form of the noun angelos (a&ggelo$ ) (ang-el-os), which refers to the non-elect or fallen angels in general who are led by Satan, the devil. In the twenty first century there is a lot of misinformation regarding the nature of angels and their activities. This is to be expected since we do live in the devil’s world. He has been from the beginning and continues to deceive the entire world regarding his existence, and the nature of himself and his objectives for becoming like the Most High. The only place where we can find the truth about the angels and concerning Satan himself is the infallible Word of God. The Bible teaches that angels are temporarily superior to mankind (Heb. 2). In terms of power and ability, the present angelic superiority to mankind is obvious in every passage of scripture in which they are described. This current angelic superiority significantly also extends to the area of longevity. While mankind is enjoying a sequential residence on earth (generation following generation), angelic kind has been experiencing a continuum of existence in heaven, even before the creation of Man. This longevity, combined with the fact that angels (though creatures like Man) are not subject to the same degree to the restraints and necessities of time and space that encumber mankind, undoubtedly contributes to their superior knowledge and wisdom as well. By its very essence, therefore, the angelic nature is superior to our present earthly human nature in terms of appearance, intellect, power, mobility and authority (2 Pet.2:11).
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Angels will ultimately be inferior to mankind. Angels will not always be superior to mankind. Just as our Lord’s humanity is, in resurrection, superior to angels in every way (Heb.1:4-2:18), so also we are destined to share that superiority with Him in our resurrection (1 Cor.6:3; Heb.2:5). Angels are acutely aware of and involved in human affairs. The involvement of angelic beings in human affairs is part and parcel of their role in promoting (or, in the case of the fallen angels, opposing) God's plan for human history. On a more personal level, however, angels are also apparently extremely interested in observing human behavior in general and in the playing out of God's plan in particular (1Tim.3:16; 5:21; 1Pet.1:10-12). The observation of human behavior is particularly true in the case of the Son of Man, our Lord Jesus Christ. 1 Timothy 3:16, “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” They were present at His birth (Lk.2:13-14), temptation (Matt.4:11), resurrection (Lk.24:4), ascension (Acts 1:10-11), and return (2 Thes.1:7), evidence which underscores angelic interest in the most crucial phase of God's plan, namely the life and work of the Messiah. By observation, angels are learning (to their joy in the case of the elect angels, to their sorrow in the case of the fallen angels) about the wisdom, the power, the grace and the mercy of God (cf. Lk.15:10; 1Cor.4:9; 11:10). Angels should neither be worshiped nor disrespected. In any discussion of angels, it is important to keep in mind both their present superiority and their eventual subordination to us. Angels are not to be disrespected (Lk.10:20; 1 Pet.2:10-12; Jude 8-10; cf. Rom.13:7), but neither angels are to be worshiped (Rev.19:10; 22:9; cf. 2 Kng.17:16; Jer.19:13; Col.2:18). This is especially important in regard to fallen angels. God counterbalances their evil efforts with the work and ministrations of His holy, elect angels. Therefore, although we are to have a healthy respect for the Adversary and his potential to oppose us (2 Cor.2:11; Eph.6:11; 1 Pet.5:8), we are not to be unduly terrified by him and his minions. While we are to have an awareness and appreciation for the positive function of the elect angels on our behalf, we are not to be inordinately fixated upon them (especially since both their persons and their work are invisible to us). In neither case should we “ go beyond what is written ” in the Bible about angels, whether through excessive fear of Satanic influence or an exorbitant fascination with the ministrations of the holy angels. There are many terms that are employed in the Scriptures to describe both elect and non-elect angels and their function: (1) Bene ha Elohim , “sons of God” (2) Malak (noun), “angel, messenger, ambassador” (3) Cherub (noun), “cherub, an
2009 William E. Wenstrom, Jr. Bible Ministries 59 order of angelic beings, four-winged angels” (4) Seraphim (noun), “an order of angelic beings, six-winged angels” (5) Boqer kokab , “morning stars” (6) Ruach, “spirit” (Nm. 11:25; 1 Sm. 16:14; Is. 11:2). (7) Tsava (noun), “host, army.” (8) Qadhosh (adjective), “holy ones.” (9) Angelos (noun), “angel, messenger, envoy” (10) Pneuma (noun), “spirit.” (11) Satan (noun), “Satan” (12) Halel Ben Shachar , “son of the dawn, morning star” (13) Diabolos (adjective), “the adversary, the devil, slanderous, false accuser” (14) Archangelos (noun), “archangel” (15) Arche (noun), “authority, rule, domain, principality” (16) Exousia (noun), “authority, right, power” (17) Kosmokrator (noun), “world ruler” (18) Ta pneumatikos tes ponerias en tois epouraniois , “wicked spirit-beings in the heavenlies” Angels are created spirit beings (Ps. 148:2, 5) and were created in eternity past, before the creation of the cosmos (Job 38:4, 7). The Lord Jesus Christ created the angels in eternity past (Col. 1:16). They are innumerable (He. 12:22). They are in eternity (present) a higher category of beings than humans are (Heb. 2:6-7). In eternity (future), redeemed humans will be a higher category of beings than the angels (Ps. 8:4-5). The doctrine of positional sanctification states that the church age believer is positionally higher than the angels by virtue of their union with Christ through the Baptism of the Spirit, which takes place at the moment of salvation. Man cannot see angels for they are invisible but can be seen by man when God does one of two things: (1) He lifts the veil of the spiritual dimension (2 Kings 6:17). (2) He allows them to change their form to human (Hebrews 13:2). Jesus Christ as the Lord of the armies is the commander of the angels. The archangels are commanders of angelic armies. Michael is the prince of Israel according to Daniel 10:21, 12:1. He defends the Jews in the tribulation from the wrath of Satan (Revelation 12:7). He fought with Satan over the body of Moses (Jude 9; 2 Peter 2:11). Gabriel is also an army commander who also functions as one of the kings of arms in the college of heralds. In Daniel 8:16 and 9:21, he was sent to explain Daniel’s vision. He announced the birth of John the Baptist (Luke 1:11), and the birth of Jesus Christ (Luke 1:19, 26). Angels do not die and their number increases or decrease (Luke 20:36). There are different ranks of angels (Ephesians 6:12; Colossians 1:16). The angels were created in a hierarchy because they are called “archangels” (1 Thessalonians 4:16). The prefix arch means “one in priority or rank.” The hierarchy of angels is found in the Book of Revelation (Revelation 9:14). A hierarchy is a system with the different levels of authority. When Satan sinned he persuaded one third of the angels to defect with him (Revelation 12:4). When these angels fell, their total nature changed and they became completely different creatures called demons. Satan took a cross section from these various
2009 William E. Wenstrom, Jr. Bible Ministries 60 ranks of angels. Therefore, there are now two categories of angels in the cosmos: (1) Elect (2) Fallen. The Supreme Court of Heaven sentenced Satan and the fallen angels to the Lake of Fire forever (Matthew 25:41). This sentence has not been executed since the Scriptures states that Satan is the “ prince of the power of air ” (Ephesians 2:3), and the ruler of this world. A comparison of Scripture and the titles for Satan imply that the Supreme Court of heaven created Satan and the fallen angels an appeal trial. Angels: (1) Protect (2) Provide (3) Proclaim the Word of God (4) Execute God’s Judgments. As God’s servants who are dispatched from the throne room of heaven to execute God’s purposes, we may observe that the ministry of the elect-angels falls into several categories. In Relation to God the elect-angels perform the following services: (1) Attendants around the throne of God, and are waiting to serve Him and do His bidding (Ps. 103:20; Isa. 6:1f; Job 1:6; 2:1; Rev. 5:11; 8:1f). (2) Worshippers in praise of Him (Isa. 6:3; Ps. 148:1-2; Heb. 1:6; Rev. 5:12). (3) Observers who rejoice over what the Lord does (Job 38:6-7; Luke 2:12-13; 15:10), Soldiers in battle with Satan (Rev. 12:7). (4) Instruments used by the God to execute judgments (Rev. 7:1; 8:2). In Relation to the Nations, the elect-angels and non-elect angels perform the following services: (1) Michael, the archangel, is the guardian of the nation of Israel (Dan. 10:13, 21; 12:1; Jude 9). (2) The non-elect angels rule over the Gentile nations (Dan. 4:17; Eph. 6:11-16) and seek to influence their human leaders (Dan. 10:21; 11:1). (3) In the Tribulation the elect-angels will the agents God uses to pour out His judgments (see Rev. 8-9 and 16). In Relation to Christ, the elect-angels perform the following services: (1) They prophesied of the birth of Christ (Matt. 1:20; Luke 1:26-28). (2) They announced his birth (Luke 2:8-15). (3) An angel warned Joseph to take Mary and the baby Jesus and flee into Egypt (Matt. 2:13-15), and an angel directed the family to return to Israel after Herod died (vv. 19-21). In relation to His suffering, the elect-angels performed the following services: (1) They ministered to the Lord after His temptation (4:11). (2) They administered to the Lord in the Garden of Gethsemane (Luke 22:43), and Jesus said He could have called a legion of angels who stood ready to come to His defense if He so desired (Matt. 26:53). In relation to His resurrection, the elect-angels performed the following services: (1) An angel rolled away the stone from the tomb (28:1-2). (2) Angels announced His resurrection to the women on Easter morning (vv. 5-6; Luke 24:5-
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7). (3) Angels were present at His ascension and gave instruction to the disciples (Acts 1:10-11). In relation to His coming again, the elect-angels perform the following services: (1) The voice of the archangel will be heard at the translation of the church (1 Thess. 4:16). (2) They will accompany Him in His glorious return to earth (Matt. 25:31; 2 Thess. 1:7). (3) They will separate the wheat from the tares at Christ’s second coming (Matt. 13:39-40). In Relation to the unbeliever, the elect-angels will perform the following: (1) Angels not only announce and inflict judgment (Gen. 19:13; Rev. 14:6-7; Acts 12:23; Rev. 16:1). (2) They will separate the righteous from the unrighteous at the 2nd Advent (Matt. 13:39-40). In Relation to the Church: Hebrews 1:14 describes ministry of the elect-angels “servant-spirits who are divinely commissioned and repeatedly dispatched for service on behalf of those who are destined to inherit salvation .” In this, however, Scripture points to a number of specific ministries: (1) The elect-angels bring answers to prayer (Acts 12:5-10). (2 They help in bringing people to the Savior (Acts 8:26; 10:3). (3) They may encourage in times of danger (Acts 27:23-24). (4) They care for God’s people at the time of death (Luke 16:22). In Relation to the introduction of a new dispensation, angels are actively involved when God institutes a new epoch in history: (1) They joined in praise when the earth was created (Job 38:6-7) (2) They were involved in the giving of the Mosaic Law (Gal. 3:19; Heb. 2:2) (3) They were active at the first advent of Christ (matt. 1:20; 4:11) (4) They were active during the early years of the church (Acts 8:26; 10:3, 7; 12:11) (5) They will be involved in events surrounding the second advent of Christ (Matt. 25:311 Thes. 4:1). The angelic hierarchy is divided into two categories: (1) the college of heralds and (2) the angelic army. Most angels do not have wings. Wings are an insignia of rank. Seraphim have the highest rank with six wings, (Isaiah 6:2; Revelation 4:8). Cherubim have four wings, plus the uniform of wisdom, (Genesis 3:24; Ezekiel 1, 10, 28ff). The angel of Jehovah, the Lord Jesus Christ as an Old Testament theophany ranks highest. Passages which identify the angel of Jehovah as God: Genesis 16:7-13, 22:11-18, 31:11-13, 48:15-16; Exodus 3:1ff; cf. Acts 7:30-35; Exodus 13:21, 14:19; Judges 6:11-23, 13:9-20. Seraphim have two categories: (1) The king of arms or officer of arms; also called the “powerful angel” of Revelation 5:2. Under the king of arms are the angelic heralds of Revelation 4:6-8, called “living creatures.” (2) Pursuivant officers or cherubs. Ezekiel 1 and 10 mentions the four cherubs of the chariot of fire. Genesis 3:24 mentions the cherubs who guard the gates of Eden. Satan is a cherub who was court-marshaled according to Ezekiel 28:14.
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Included in this category is the messenger of judgment in 2 Samuel 22:11, Psalm 18:10. Messengers who are elect angels with no rank: (1) Angelic messengers who destroyed Sodom, Genesis 19:13. (2) Executioners of evil people in Jeremiah’s day (Ezekiel 9:1). (3) The man clothed in linen (Ezekiel 10:6). A messenger for the chariot of fire. (4) Four angels who hold back the four winds of judgment (Revelation 7:1). (5) The messengers from the east (Revelation 7:2). Now, in Romans 8:38, the noun angelos means, “angels” and refers to the fallen or non-elect angels since Paul is speaking in the context of what might separate the Christian from God’s love. Obviously, an elect angel would never seek to injure the Christian but are rather serving them in protecting and ministering to them in various ways. Thus, by using angelos with reference to the fallen angels in general, Paul is saying that not even the fallen angels led by Satan can ever separate the Christian from God’s love. Like thanatos , “ death ” and zoe , “ life ,” the noun angelos , “ angels ” functions as a “nominative subject” in meaning that this word produces the action of the verb dunamai , “ will be able .” We will translate angelos , “ angels .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither physical death nor life, nor angels…” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Principalities ” is the nominative feminine plural form of the noun arche (a)rxhv) (ar-khay). The noun arche appears in classical Greek from Homer onwards. The word functions both in an ordinary sense and in a philosophical sense. It is an important term in Greek philosophy. The noun arche always signifies “primacy,” whether in time, “beginning,” or in rank, “power, dominion, office.” Arche in philosophical discussions denoted the much sought after origin and cause of the physical universe. The word can have the following meanings: (1) beginning, start (2) starting point, original beginning (3) the first cause (4) power, authority, rule. Arche developed a special meaning in Greek philosophy. Philosophers debated about a precise “starting point” of the universe. It denotes the point at which something new begins in time, the end of which can be seen from the first. Temporally, it denotes “beginning” in the exact sense or in other words the place in a temporal sequence at which something new, which is also finite, commences. When one spoke of the beginning ( arche ), the end ( telos ) was also in view. Since the beginning comes out of the infinite, so the end will also lose itself in it. It
2009 William E. Wenstrom, Jr. Bible Ministries 63 is the starting point, the cause, the first cause of all that is, the basic principle of all, e.g. for Thales, water; for Anaximander, infinity; for Anaximenes, air. Gradually, arche developed its meaning from the underlying cause to the underlying laws, which determine the development and progress of the cosmos . Philo consistently used the word to denote non-eternity. Philosophically, the term arche is of greatest significance in cosmic physics. In this area, it denotes original material from everything has evolved. In this sense, however, it gradually was replaced by stoichein . It is still reserved, however, for the fundamental laws which control the evolution of the world both in great things and small. To the Stoics theos , “God” was identical with arche . The Septuagint uses arche and its cognates to translate over thirty Hebrew terms. In the Septuagint, arche usually denotes temporal beginning. Arche is used for “dominion, power, position of power, official posts, leading position, person who exercises influence.” When arche and its cognates were used in the Septuagint to translate Hebrew concepts into Greek language, it naturally resulted in an exchange between the Hebrew and the Greek. Semitic concepts were attached to Greek words. This became especially important in the New Testament’s understanding. New Testament writers used a language which carried the thoughts of two different worldviews. Arche acquired a broad usage in the Septuagint when it was used as a translation for otherwise unrelated words which fell in very different contexts. It is used to translate the Hebrew terms ` olam ( sl*w{u ) and qedhem ( sd#q#). Both of these words have different nuances in different contexts. Olam involves the Hebraic concept of eternity. At certain times, qedhem indicates that which is “from the beginning (in time) as well as the “first” in rank or worth. Arche appears in reference to rule or authority in the Satan’s military hierarchy who control and influence the cosmic system in Daniel 7:27. Paul adopted this word’s usage in his writings regarding spiritual combat with the kingdom of darkness. The noun arche appears 56 times in the Greek New Testament. When the New Testament uses the arche word group, it implies, as does secular Greek, a certain priority, both of time and of standing and prestige. In other words, the New Testament employs the concepts in much the same way as secular Greek. This word group is used to denote a first point in time and to indicate an area of authority. The New International Dictionary of New Testament Theology lists the following meanings for the noun arche : (1) beginning, commencement (2) absolute beginning (3) first cause (4) power, authorities, rulers (5) angelic power. (volume 1, pages 166-167)
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Theological Dictionary of the New Testament: (1) beginning (2) power. (volume 1, pages 481-482) The New Thayer’s Greek Lexicon: (1) beginning, origin (2) the person or thing that commences, the first person or thing in a series, the leader (3) that by which anything begins to be, the origin, active cause (4) the extremity of a thing (5) the first place, principality, rule, magistracy. (pages 76-77) The Analytical Greek Lexicon Revised: (1) a beginning (2) an extremity, corner, or an attached cord (3) first place, headship; high estate, eminence (4) authority (5) an authority, magistrate (6) a principality, prince, of spiritual existence (7) from the first, originally (8) in the beginning of things (9) at the first (10) used adverbially, wholly, altogether. (page 53) A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) beginning (2) concrete, plural corners of a sheet (3) beginning, at first, from the beginning, at the beginning (4) beginning, origin in the absolute sense (5) figurative of persons (6) the first cause (7) ruler, authority, the officials (8) rule, office, domain, sphere of influence. (pages 111-112) Greek-English Lexicon of the New Testament Based on Semantic Domains (volume 2): (1) to initiate an action, process, or state of being – ‘to begin, to commence, beginning’ (page 655). (2) a point of time at the beginning of a duration – ‘beginning, to begin’ (page 637). (3) one who or that which constitutes an initial cause – ‘the first cause, origin’ (page 779). (4) the sphere of one’s authority or rule – ‘sphere of authority, limit of one’s rule’ (page 478). (5) one who rules or governs – ‘ruler, governor’ (page 478). (6) a supernatural power having some particular role in controlling the destiny and activities of human beings – ‘power, authority, lordship, ruler, wicked force’ (pages 147-148). (7) elementary and preliminary aspects of defining the nature of something – ‘elementary aspect, simple truth’ (page 588). (8) the corner of a two-dimensional object, such as sheet of cloth – ‘corner’ (page 704). In Romans 8:38, the noun arche means “rulers” and refers to one “who possesses the highest ranking authority.” The term is used here to refer to non-elect angelic rulers under Satan’s authority and have been delegated authority by Satan to rule the earth. Therefore, in Romans 8:38-39, Paul is teaching that these fallen angels who are subordinate only to Satan do not possess the power to separate the believer from the love of God because the believer is eternally united with Christ and thus has been identified with Christ in His crucifixion, death, burial, resurrection and present session at the right hand of the Father. In Paul’s epistles the noun arche refers to the highest rank of angels in the Satanic order of battle and hold positions of authority (“ thrones ”) in the Satanic kingdom and are subordinate to only Satan himself. The fact that the noun arche means, “one who possesses the highest ranking authority” eliminates the idea that
2009 William E. Wenstrom, Jr. Bible Ministries 65 the nouns thronos , “ dominions ” and kuriotes , “ dominions ” in Colossians 1:16 are referring to a higher rank of angels than the group designated by the name arche , “rulers .” Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) Ephesians 6:12 reveals the fact that angels have ranks. Satan has governmental organization or hierarchy patterned after God since he mimics God and he has a military. Although Satan had instigated revolution against God in heaven, he recognizes the importance of discipline and order. Patterned after the divine system, Satan divided his demons into officer personnel all the way down to the rank and file. Much of what the Bible has to say about angels, holy and fallen, is couched in military language and terminology. Among the military terms used to describe angelic groupings are the words “hosts” (1 Kng.22:19; Neh.9:6; Ps.103:21; 148:2; Dan.8:10; cf. Lk.2:13), “army” (Lk.2:13; Rev.19:9), “legion” (Matt.26:53; Mk.5:9; Lk.8:30), and “band” (Ps.78:49). This is not surprising when one considers that there are no non-adult angels and they never grow, so that there is no reason why every male angel would not be permanently capable of military-like functions (and so be permanently organized into military formations, at least for the duration of the devil's rebellion). Just as the Israelite assembly was, when “numbered”, a warrior assembly (Num. chap.1-2; cf. Deut.1:15), so it is only natural for the angels to be characterized in the same way. For not only is God the Lord of the armies of Israel (Josh.5:13-15; 1Sam.17:45) and King of the nations (Job 12:23; Jer.18:7-10), but He is also “Lord of Hosts”, that is, commander of the angelic armies (e.g., Ps.84:3; Is.6:5; Am.5:14- 16; Zech.1:3-17): One of the ways in which Satan built a following in his attempted coup d'état against the Lord God was by promising his potential followers a share in his rule. We may therefore conclude that a significant inflation of ranks and ranking officers in the devil's hierarchy partly as a result of Satan’s need to reward powerful and influential members of his following with suitable rewards. Since his successful (though temporary) usurping of the rulership of the planet away from mankind at the fall, the devil also seems to have divided up earth as conquered territory among his subordinates. When we hear in the book of Daniel (Dan.10:13, 20) about “ the prince of Greece ” and “ the prince of Persia ”, clear references in the context to adversarial angelic beings, we are doubtless dealing with tangible rewards given by Satan to some of his more prominent officers. Thus the kingdoms and territories of this kosmos have been divided up by Satan and
2009 William E. Wenstrom, Jr. Bible Ministries 66 portioned out to his minions in a highly political and therefore less than perfect way for the prosecution of his ends. Retention and degree of domination over individual areas of the globe will then be dependent on a number of factors, not the least of which will be the ability, resourcefulness and determination of the devil's followers. That is why Satan’s statement to Christ to the effect that all the kingdoms of the world have been “handed over” to him and that he is free to give them to whomever he wishes (Matt.4:8-9; Lk.4:5-7) is, like so many of the devil's lies, in some sense true (though in its totality it is a clever lie): Adam’s fall did indeed leave the door open for Satan to usurp Man’s God-given rule over the earth, and the devil has done so to a large degree, so much so that our Lord would call him “the prince of this world” (kosmos: Jn.12:31; cf. 2 Cor.4:4). 2 Corinthians 4:3-4, “And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.” However, the degree to which the devil is actually able to exercise this rule is far from absolute. For it is limited by the sovereign and overruling will of God, the free will of mankind (ever protected by God through various grace means), and by the imperfections of the devil, his followers, and their overall organization, tactics and strategy. Created perfect by a perfect God, the devil and his angels have corrupted themselves through rebellion against God. The arrogance, jealousy and envy under the influence of which they are now operating (to name but a few of the sinful trends manifest in their collective behavior), make for serious imperfections in their organization, tactics and strategy. Although the Bible’s revelation on the organization of angels is very small, it does provide believers with enough information to demonstrate that there is organization in the angelic realm. The angels both elect and non-elect appear to be organized into various ranks and orders and positions. This is suggested by the fact that Michael is called the Archangel or chief angel (Jude 9). Jude 9, “But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, ‘The Lord rebuke you!’” Then, in Daniel 10:13 he is called one of the chief princes. Daniel 10:13, “But the prince of the kingdom of Persia was withstanding me for twenty-one days; then behold, Michael, one of the chief princes, came to help me, for I had been left there with the kings of Persia.” Other ranks and orders are suggested by the terms used of angels in Ephesians 3:10; 6:12, and 1 Peter 3:22. The Scriptures speak of the “assembly” and “council”
2009 William E. Wenstrom, Jr. Bible Ministries 67 of the angels (Ps. 89:5, 7), of their organization for battle (Rev. 12:7), and of a king over the demons (9:11). The angels are also given governmental classifications, which indicate organization and ranking (Eph. 3:10, elect angels; and 6:12, non- elect angels). Unquestionably God has organized the elect angels and Satan has organized the evil angels. A very important practical point emerges from this. Angels are organized; demons are organized; yet Christians, individually and in groups, often feel that it is unnecessary that they be organized. Now, there were originally nine divisions in the angelic order of battle. How do we know? In eternity past, Satan possessed the highest rank among the angels as the guardian cherub. He was adorned with nine jewels according to Ezekiel 28:13. Ezekiel 28:13, “You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your settings and sockets, was in you. On the day that you were created they were prepared.” These nine jewels are comparable to the twelve jewels found on the breastplate of the high priest of Israel, where each jewel represented one of the twelve tribes liable for military service. Exodus 28:15-21, “You shall make a breastpiece of judgment, the work of a skillful workman; like the work of the ephod you shall make it: of gold, of blue and purple and scarlet material and fine twisted linen you shall make it. It shall be square and folded double, a span in length and a span in width. You shall mount on it four rows of stones; the first row shall be a row of ruby, topaz and emerald; and the second row a turquoise, a sapphire and a diamond; and the third row a jacinth, an agate and an amethyst; and the fourth row a beryl and an onyx and a jasper; they shall be set in gold filigree. The stones shall be according to the names of the sons of Israel: twelve, according to their names; they shall be like the engravings of a seal, each according to his name for the twelve tribes.” Satan in eternity past before his rebellion was the high priest of God ruling over these nine divisions or tribes of angels just as the high priest in Israel presided over the twelve tribes of Israel. Ezekiel 28:14, “You were the anointed cherub who covers, and I placed you there. You were on the holy mountain of God; You walked in the midst of the stones of fire.” Remember three tribes surrounded the Tabernacle on all four sides in battle array. Revelation 12:4 says that one third of the angels fell, that means three angelic divisions in the Lord’s military rebelled. These three angelic divisions are arranged in rank, thus mimicking God.
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Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) Paul speaks of a Satanic order of battle in Ephesians 6:12: (1) “ Rulers ” (2) “Powers ” (3) “ World-forces ” (4) “ Spiritual forces of wickedness .” “Order of Battle” is a military term generally used to denote the force structure of a particular combatant in any given military campaign. The term is appropriate for our discussion of the devil's forces, given that angels are organized into “ hosts ” (i.e., “ armies ”, the Hebrew word abj, tsabha' : compare Judg.9:29 with 1 Kng.22:19), and that God's angelic forces will one day “ do battle ” with and defeat Satan's forces (Rev.12:7-17). The devil was originally a cherub, first in rank among the elect angels, and second only to the theophanic manifestation of the second Person of the Trinity, that is, our Lord Jesus Christ appearing as the Angel of the Lord. In God’s system, the four cherubs who continually attend God have now replaced Satan. In his own system, the devil represents himself as being God. This is clear from all his words and deeds, from his original coup d’état which attempted to replace God, to his present representation of himself as the god of this world (2 Cor.4:4; cf. Jn.12:31; 14:30; 16:11; Eph.2:2), to his predicted appointment of the antichrist, the beast who will temporarily rule the earth representing himself to be God (2 Thes.2:4; cf. Ezek.28:2). In terms of his followers, the devil is very clearly “ the ruler of the demons ” (Matt.12:24), and “ father ” of those who reject the truth of our heavenly Father (Jn.8:44). Satan, it seems, always has a headquarters on earth and in circa 67 A.D., that headquarters was in Pergamum (Rev.2:13). We might have expected Rome, but when one considers first century Pergamum’s prominence as a site of emperor-worship as well as pagan idolatry, the choice is more understandable. The devil’s power over humanity stems almost exclusively from influencing human behavior. The key to his success has always been and will continue to be the especially deadly combination of worship of himself (all false religion) coupled with the worship of live human beings (to culminate in antichrist). Scripture is not specific about previous satanic headquarters (Babylon at the time of the tower of Babel seems a likely guess). We can only conjecture about the centuries since, but suffice it to say that wherever men are worshiped as gods and the spirit of idolatry runs high in any of its forms (Eph.5:5; Col.3:5), the devil is likely to be near.
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As we noted Satan is a cherub (Ezek. 28:14). There are cherubim (Ezek. 10:21; Gen. 3:24), which are four winged angels who are lower in rank to the seraphim (Isa. 6:2; Rev. 4:8), which are six winged angels. Wings are indicative of their rank. Most angels are rank and file and do not have wings. The preincarnate Christ as we noted created Angels. Colossians 1:16, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities -- all things have been created through Him and for Him.” “Thrones ” is the noun thronos , which does not refer to a particular rank of angels but rather simply to a “position of authority” that the arche, “rulers” possess. “Dominions ” is the noun kuriotes , which refers to the “dominion or jurisdiction” exercised by one who is in a ruling position, namely, the exousia, “powers” and does not refer to a particular rank of angels. “Rulers ” is the noun arche and refers to the highest rank of angels in the Satanic order of battle and hold positions of authority (“ thrones ”) in the Satanic kingdom and are subordinate to only Satan himself. The fact that the noun arche means, “one who possesses the highest ranking authority” eliminates the idea that the nouns thronos , “ dominions ” and kuriotes , “dominions ” in Colossians 1:16 are referring to a higher rank of angels than the group designated by the name arche, “rulers.” “Authorities ” is the noun exousia and refers to the rank of fallen angels who have been given by Satan “dominions” and are subordinate only to the arche , “rulers ” and Satan himself. Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) Satanic Order of Battle: (1) Satan (2) Rulers (3) Powers (4) World Forces (5) Spiritual forces of wickedness. “Against the rulers ”: (1) Preposition pros , “ against ” (2) Accusative feminine plural definite article tas , “ the ” (3) Accusative feminine plural form of the noun arche , which is archas , “ rulers .” The preposition pros plus the accusative case functions as a marker of opposition and is correctly translated “against,” in the sense of being “face to face with in spiritual warfare and conflict and confrontation” until the end of the believer’s life or until the Rapture. “Rulers ” is the Greek noun arche , “position of power, office, official post, position of celestial power.”
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The noun arche always signifies “primacy,” whether in time, “beginning,” or in rank, “power, dominion, office,” thus, the meaning of foremost or highest rank is found alongside the temporal meaning of the word. Arche connotes the highest in authority and rank and was a word used in the ancient world of “angelic and demonic powers, since they were thought of” by the ancients “as having a political organization.” The meaning of “highest rank” is used in the Greek New Testament for both the human and angelic realm. In Ephesians 6:12 it connotes the highest rank and authority in the angelic realm. “Rulers ” is the noun arche and refers to the highest rank of angels in the Satanic table of organization who hold positions of authority (“ thrones ”) in the Satanic kingdom and are subordinate to only Satan himself. The title arche signifies the highest rank in the demonic army and is comparable to our four star commanding generals. By interpretation, this term refers to the highest order of demons in Satan’s Table of Organization. These top-echelon commanders are the elite of the fallen angels, the equivalent of the archangels among the heavenly host. These angels hold top-ranking positions in his government. They are the archangels like Michael who is the archangel or prince over Israel and are control and manipulate human governments on planet earth. They are kings over the various kingdoms or countries on planet earth (cf. Daniel 10:13) and are subordinate only to Satan. These angels are heads of Satan’s worldwide network for administering his “kingdom of this world” (Rev. 11:15). Therefore, archangels and the “rulers” of Ephesians 6:12 are one in the same. The angelos , “ angels ” suffix is left out here because it would be redundant. Paul has already indicated that he is speaking of the fallen angels since he has already stated that the church’s combat is not with humanity. The Lord Jesus Christ created these “ rulers ”. Colossians 1:16, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities -- all things have been created through Him and for Him.” The Lord Jesus Christ has defeated them through His death. Colossians 2:15, “When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” The impeccable humanity of Christ in hypostatic union has now be awarded the highest rank in the cosmos, kurios , “ Lord ” of history and victor in the angelic conflict and as a result He is seated above all the “ rulers ” of Satan’s cosmic hierarchy.
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Colossians 2:9-10, “For in Him all the fullness of Deity dwells in bodily form, and in Him you have been made complete, and He is the head over all rule and authority.” Ephesians 1:18-23, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might, which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all.” The Lord Jesus Christ at the end of human history will finally annihilate these demonic rulers. 1 Corinthians 15:22-25, “For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet.” Therefore, these “ rulers ” in Satan’s kingdom are now stridently opposed to the church of Jesus Christ. Corrected translation thus far of Ephesians 6:12, “because as far as all of you are concerned your combat is emphatically not against blood and flesh, i.e. humanity but rather against the rulers.” Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) “Against the powers ”: (1) Preposition pros , “ against ” (2) Accusative feminine plural definite article tas , “ the ” (3) Accusative feminine plural form of the noun exousia, which is exousias , “ powers .” The preposition pros plus the accusative case functions as a marker of opposition and is correctly translated “against,” in the sense of being “face to face with in spiritual warfare and conflict and confrontation” until the end of the believer’s life or until the Rapture. “Powers ” is the Greek noun exousia , “delegated authority, authoritative position, and office of state, official power, head of state.” The word is used of both men and angels.
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The noun exousia when used in relation to the Satanic order of battle is always listed after the noun arche , “ rulers ” (Col. 1:16; 2:10, 15; Eph. 1:21; 3:10). The noun exousia refers to the rank of fallen angels who have been given by Satan “dominions ” and are subordinate only to the arche , “ rulers ” and Satan himself. They do the bidding of the “ rulers ,” and are subordinate to them and are always mentioned with other demonic officials but never alone. They are a lower rank than the archangels or the rulers as their name implies but they are invested with significant spheres of operational authority. We may take them as high-level commanders, subordinate to the archangels but with significant numbers of subordinates of their own. The preincarnate Christ created not only the “rulers” but also this next rank of angels, namely, the exousia , “ authorities .” Colossians 1:16, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers (arche ) or authorities ( exousia )-- all things have been created through Him and for Him.” The impeccable humanity of Christ in hypostatic union has now be awarded the highest rank in the cosmos, kurios , “ Lord ” of history and victor in the angelic conflict and as a result He is seated not only above all the “ rulers ” of Satan’s cosmic hierarchy but also the “ authorities ” who are next in rank to the “rulers.” Colossians 2:9-10, “For in Him all the fullness of Deity dwells in bodily form, and in Him you have been made complete, and He is the head over all rule and authority (exousia).” Not only has the Lord Jesus Christ defeated the “ rulers ” through His death but also the “ authorities .” Colossians 2:15, “When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” The multi-faceted wisdom of God is being made known through the church to the “ rulers ” and “ authorities .” Ephesians 3:1-12, “For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles -- if indeed you have heard of the stewardship of God's grace which was given to me for you; that by revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, of which I was made a minister, according to the gift of God's grace, which was given to me according to the working of His power. To me, the very least of all saints, this
2009 William E. Wenstrom, Jr. Bible Ministries 73 grace was given, to preach to the Gentiles the unfathomable riches of Christ, and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things; so that the manifold wisdom of God might now be made known through the church to the rulers ( arche ) and the authorities ( exousia ) in the heavenly places. This was in accordance with the eternal purpose, which He carried out in Christ Jesus our Lord, in whom we have boldness and confident access through faith in Him.” Once again, we have in Ephesians 6:12 the categorical use of the definite article that precedes the noun exousias , “ authorities .” The article serves to distinguish this particular “category” or “rank” of fallen angels who have been delegated authority by Satan from the others and are subordinate to the tas archas , “ the rulers ” that are also listed here in Ephesians 6:12. Corrected translation thus far of Ephesians 6:12, “because as far as all of you are concerned your combat is emphatically not against blood and flesh, i.e. humanity but rather against the rulers, against the authorities.” Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) “Against the world forces of this darkness ”: (1) Preposition pros , “ against ” (2) Accusative masculine plural definite article tous , “ the ” (2) Accusative masculine plural form of the noun kosmokrator , which is kosmokratoras , “ world forces ” (3) Genitive neuter singular definite article tou , “ of ” (4) Genitive neuter singular form of the noun skotos , which is skotous , “ darkness .” (5) Genitive neuter singular form of the demonstrative pronoun houtos, which is toutou , “ this .” Once again, we have the preposition pros with the accusative case functioning as a marker of opposition and is correctly translated “against.” It means “against” in the sense of being “face to face with in spiritual warfare and conflict and confrontation” until the end of the believer’s life or until the Rapture. “World-forces ” is the noun kosmokrator , “world-ruler.” The noun kosmokrator was associated with astrology in classical Greek and it was only used later in relation to the gods and political rulers. It is a “hapax legomenon” meaning it appears only once in the Greek New Testament in Ephesians 6:12 and does not appear in the Septuagint. The noun kosmokrator is a compound word composed of the noun kosmos , “world” and the verb krateo , “to take into one’s possession,” thus it means literally, “ world-ruler .” This word expresses the power or authority, which the fallen angels exercise over the cosmic system.
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These angels are subordinate directly to the exousia , “ authorities ” and carry out their orders and are more than likely they are behind the miracles and other satanic demonstrations of power (cf. Rev. 13:13). Once again, we have in Ephesians 6:12 the categorical use of the definite article that precedes the noun exousias , “ authorities .” The article serves to distinguish this particular “category” or “rank” of fallen angels who have been delegated authority by Satan from the others and are subordinate to the tas archas , “ the rulers ,” tas exousias , “ the authorities ” that are listed before it in Ephesians 6:12. The noun skotos is employed here in Ephesians 6:12 in a figurative sense referring to the “spiritual darkness” that is result of the absence of the knowledge of God and as a result disobedience to His will. As we noted in our study of Genesis 1:2, darkness in the Bible is associated with evil and the kingdom of darkness. Darkness is symbolic of evil. Darkness in Scripture often relates to the absence of divine viewpoint and thus the absence of the presence of God. Ephesians 5:8, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light.” Colossians 1:13, “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son.” 1 John 1:5, “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all.” 1 John 2:10-11, “The one who loves his brother abides in the Light and there is no cause for stumbling in him. But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes.” Jude 1:6, “And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.” In Ephesians 6:12, the definite article tes is employed with the abstract noun skotous , “ darkness .” Abstract nouns by their very nature focus on a quality. However, when such a noun is articular, that quality is “tightened up,” as it were, defined more closely, distinguished from other notions. The article with an abstract noun particularizes a general quality. The article with abstract nouns often has a certain affinity with articular generic nouns in that both focus on traits and qualities. The article emphasizes the qualities and traits of the tous kosmokratoras , “ world -rulers ” who are totally antagonistic towards God and disobedient to His will. The articular noun tous skotous , “ darkness ” functions grammatically as a genitive of product meaning that it is the product of the noun tous kosmokratoras , “the world -rulers ” to which it stands related. Thus, tous kosmokratoras , “ the
2009 William E. Wenstrom, Jr. Bible Ministries 75 world -rulers ” are the ones who “produce” the spiritual darkness that enshrouds the entire world. We also have here in Ephesians 6:12 the immediate use of the demonstrative pronoun houtos referring to something that is near in the apostle Paul’s though process, namely, the cosmic system of Satan. Corrected translation thus far of Ephesians 6:12, “because as far as all of you are concerned your combat is emphatically not against blood and flesh, i.e. humanity but rather against the rulers, against the authorities, against the world-rulers, which produce this present darkness.” Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) “Against the spiritual forces ”: (1) Preposition pros , “ against ” (2) Accusative neuter singular definite article ta , “ the ” (3) Accusative neuter singular form the adjective pneumatikos, which is pneumatika , “ spiritual forces .” The adjective pneumatikos is used with reference to many things in the Greek New Testament such as “spiritual gifts” (1 Cor. 12:1), resurrection body (1 Cor. 15:44), and “spiritual matters” (Rom. 15:27) to just name a few. In Ephesians 6:12, the articular adjective ta pneumatika is used substantively referring to the rank and file angels in Satan’s military and means, “ spiritual forces .” This is the only place in the Greek New Testament that pneumatika is used with reference to the fallen angels. These rank and file angels are also known in Scripture by a variety of names such as: (1) “Demons” (Lev. 17:7; Mt. 9:34). (2) “Evil spirits” (Lk. 7:21; Acts 19:13). (3) “Unclean spirits” (Mt. 10:1; Mk. 1:27). (4) “Devils” (Jn. 6:70). Once again, we have in Ephesians 6:12 the categorical use of the definite article that precedes the noun pneumatika , “ spiritual forces .” The article serves to distinguish this particular “category” or “rank” of fallen angels who have been delegated authority by Satan from the others and are subordinate to the tas archas , “the rulers ,” tas exousias , “ the authorities ” and kosmokratoras , “ world-rulers ” that are listed before it in Ephesians 6:12. “Of wickedness ”: (4) Genitive feminine singular definite article tes , “ the ” (5) Genitive feminine singular form of the noun poneria, which is ponerias , “wickedness .” The noun poneria appears only seven times in the Greek New Testament (Mt. 22:18; Mk. 7:22; Lk. 11:39; Acts 3:26; Rm. 1:29; 1 Cor. 5:8; Eph. 6:12). The noun poneria is used here in Ephesians 6:12 with reference to the ungodly actions of these rank and file angels, which are in opposition to the will of God and who carry out the desires of Satan and his generals.
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The articular noun tes ponerias , “ of wickedness ” functions grammatically as a genitive of quality or attributive genitive meaning that the genitive substantive tes ponerias specifies an attribute or innate quality of the head substantive ta pneumatika , “ spiritual forces .” It is similar to a simple adjective in its semantic force, though more emphatic: it “expresses quality like an adjective indeed, but with more sharpness and distinctness.” It is more emphatic than a regular adjective would be. The definite article tes is employed with the abstract noun ponerias . Abstract nouns by their very nature focus on a quality. However, when such a noun is articular, that quality is “tightened up,” as it were, defined more closely, distinguished from other notions. The article with an abstract noun particularizes a general quality. The article with abstract nouns often has a certain affinity with articular generic nouns in that both focus on traits and qualities. The article emphasizes the qualities and traits of these rank and file angels who execute the orders of their superiors. We will translate the prepositional phrase pros ta pneumatika tes ponerias , “against the wicked spiritual forces .” Corrected translation thus far of Ephesians 6:12, “because as far as all of you are concerned your combat is emphatically not against blood and flesh, i.e. humanity but rather against the rulers, against the authorities, against the world-rulers, which produce this present darkness, against the wicked spiritual forces.” Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) “In the heavenly places :” (6) Preposition en , “ in ” (7) Locative (of place) neuter plural definite article tois , “ the ” (8) Locative (of place) neuter plural form of the adjective epouranios , which is epouraniois , “ heavenlies .” This prepositional phrase designates the location of these rank and file angels. It indicates the “location” of the base of operations and activities of these rank and file angels. The definite article tois preceding the noun epouraniois simply identifies that the noun as well known to Paul’s readers. We will translate the prepositional phrase en tois epouraniois , “ residing in the heavenlies .” Completed corrected translation thus far of Ephesians 6:12, “because as far as all of you are concerned your combat is emphatically not against blood and flesh, i.e. humanity but rather against the rulers, against the authorities,
2009 William E. Wenstrom, Jr. Bible Ministries 77 against the world-rulers, which produce this present darkness, against the wicked spiritual forces residing in the heavenlies.” The base of operations of the fallen angels and their activities take place in the earth’s atmosphere as well as the stellar universe. We noted this in our study of Genesis 1:6-8 where after the second day of restoration, the Lord did “not” designate the restoration of the earth’s atmosphere as tov , “good,” or more accurately, “perfect.” Genesis 1:6-8, “ Next, God commanded, ‘let there be an atmosphere in the middle of the waters, and let it be a cause of division between waters from waters.’ Consequently, God restored the atmosphere and thus caused a division between the waters, which were below the atmosphere and the waters, which were above the atmosphere, thus it came to pass as previously described . And then, concerning the atmosphere, God designated the name ‘heavens,’ and so it was evening and so it was morning, the second day.” Notice that God does “not” say that after restoring the atmosphere that it was tov , “good,” or more accurately, “perfect” as He did after the restoration of light to the creation. The reason for this omission is that Satan and the fallen angels inhabit the earth’s atmosphere. Ephesians 2:1-2, “And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.” Fallen angels also have access to the third heaven where the Supreme Court of heaven resides and is convened 24/7 according to a comparison of Scripture with Scripture. Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them.” Satan has access to heaven and accuses believers before the throne of God. Zechariah 3:1-7, “Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. The LORD said to Satan, ‘The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’ Now Joshua was clothed with filthy garments and standing before the angel. He spoke and said to those who were standing before him, saying, ‘Remove the filthy garments from him.’ Again he said to him, ‘See, I have taken your iniquity away from you and will clothe you with festal robes.’ Then I said, ‘Let them put a clean turban on his head.’ So they put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by. And the angel of the LORD admonished Joshua, saying, ‘Thus says the LORD of hosts, ‘If you will walk in My ways and if you
2009 William E. Wenstrom, Jr. Bible Ministries 78 will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing here.’” The Lord Jesus Christ sits at the right hand of the Father as the believer’s advocate with the Father. 1 John 2:1-2, “Now, if anyone does enter into committing an act of sin, then we possess as an Advocate with the Father, Jesus who is the righteous Christ. Furthermore, He Himself is the propitiation with regards to our sins. In fact, He Himself is the propitiation not with regards to our sins only in contrast with the rest of unregenerate humanity, absolutely not, but also with regards to the entire world as a whole, without exception and without distinction.” The Bible teaches that during the midway point of Daniel’s 70th week that Michael and the elect angels of God and defeat Satan and his armies and throw them out of heaven. Thus, the fallen angels must have access to the third heaven in order to be thrown out of it. Revelation 12:10 clearly indicates that Satan has access to the throne room of God in the third heaven since it states that he accuses believers day and night. Revelation 12:1-10, “A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and she was with child; and she cried out, being in labor and in pain to give birth. Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne. Then the woman fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days. And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, and they were not strong enough, and there was no longer a place found for them in heaven. And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. Then I heard a loud voice in heaven, saying, ‘Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night.’” Satan and his legions hate the church because she is the Body of Christ. She is the future bride of Christ. She is in union with Christ. She is positionally higher
2009 William E. Wenstrom, Jr. Bible Ministries 79 than the angels including Satan as a result of this union. She will soon rule unseat the fallen angels from their present positions of authority and rule with Christ for a 1000 years during the millennium. 1 Corinthians 6:3, “Do you not know that we will judge angels? How much more matters of this life?” Thus, Satan wars against the church and he does this by deceiving her. He does not want the church to recognize her authority she has because of her union with Christ. He does not want the church to be cognizant of the fact that she has the power to defeat him. 1 John 4:1-6, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world. They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.” James 4:1-8, “What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture speaks to no purpose: ‘He jealously desires the Spirit which He has made to dwell in us’? But He gives a greater grace. Therefore it says, ‘GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.’ Submit therefore to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.” Romans 8:28-39, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also
2009 William E. Wenstrom, Jr. Bible Ministries 80 glorified. What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, ‘FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.’ But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” Victory or defeat is gained by the application of power and the withdrawal of the inferior force. When we apply the Word of God, which is alive and powerful, then Satan and his armies will withdraw because though powerful, their power is inferior to God’s Word. This is illustrated by the humanity of Christ in hypostatic union when confronted by Satan in spiritual combat. Luke 4:1-13, “Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness for forty days, being tempted by the devil. And He ate nothing during those days, and when they had ended, He became hungry. And the devil said to Him, ‘If You are the Son of God, tell this stone to become bread.’ And Jesus answered him, ‘It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE.’ And he led Him up and showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, ‘I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Therefore if You worship before me, it shall all be Yours.’ Jesus answered him, ‘It is written, ‘YOU SHALL WORSHIP THE LORD YOUR GOD AND SERVE HIM ONLY.’ And he led Him to Jerusalem and had Him stand on the pinnacle of the temple, and said to Him, ‘If You are the Son of God, throw Yourself down from here; for it is written, 'HE WILL COMMAND HIS ANGELS CONCERNING YOU TO GUARD YOU,' and, 'ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.' And Jesus answered and said to him, ‘It is said, ‘YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.' When the devil had finished every temptation, he left Him until an opportune time.”
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Satan does not want the church to comprehend the fact that she already has the victory because of union with Christ and our identification with Him in His death, burial, resurrection and session. This is why the kingdom of darkness attacks the veracity of the Word of God. They attack the communication of the Word of God and its communicators…and those who support the communication of the Word of God. The communication of the Word of God is attacked simply because it is the only means by which the church can gain knowledge of all that God has done for her through the Lord Jesus Christ. Knowledge of God’s Word is power and the application of that power spells defeat for Satan and his legions of angels. So Satan and his armies control the world system. They are involved in all the governments of the world. They promote religion, which as we noted is totally antithetical to Biblical Christianity. Religion is man’s efforts to gain the approbation and approval of God by means of his own human power and relative righteousness. Religion is independence of God and the rejection of the Lord Jesus Christ as the Intermediary between God and man! Satan promotes independence from God since he is the author of it according Isaiah 14:12-14. Isaiah 14:12-14, “How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, you who have weakened the nations! But you said in your heart, 'I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the recesses of the north. I will ascend above the heights of the clouds; I will make myself like the Most High.’” Evil is independence from God and is the genius of Satan. Religion is seeking to worship God apart from the protocol set by the Lord in John 4:23-24. Those who seek to worship the Father must do so by means of the Spirit and Truth. John 4:23-24, “But an hour is coming and now is when the true worshippers, will worship the Father spiritually, yes, by means of truth. In fact, the Father intensely desires such worshippers of Him. God, as to His nature, is spirit and those worshipping Him must worship spiritually, yes, by means of truth.’ Religion is the genius of Satan but on the other hand, Biblical Christianity is total dependence upon God. It is God providing man everything He needs to worship through the Person, Work and Life of the Lord Jesus Christ. Religion promotes creature credit whereas Biblical Christianity promotes Creator credit. It is through religion that Satan feeds the arrogance of man so that he remains alienated from God. Satan employs religion to appear as an angel of light.
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2 Corinthians 11:1-15, “I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ. For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully. For I consider myself not in the least inferior to the most eminent apostles. But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things. Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? I robbed other churches by taking wages from them to serve you; and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so. As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia. Why? Because I do not love you? God knows I do! But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting. For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. No wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.” Satan promotes religion and those who promote this evil system that originates with him whom the Bible calls “ false prophets, false teachers .” The Lord warned His disciples of these false teachers. Matthew 7:15-29, “Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits. Not everyone who says to Me, ‘Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.’ Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare
2009 William E. Wenstrom, Jr. Bible Ministries 83 to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell -- and great was its fall. When Jesus had finished these words, the crowds were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes.” Paul warned the pastors in Ephesus in his farewell address to beware of these false teachers that promote religion. Acts 20:17-38, “From Miletus he sent to Ephesus and called to him the elders of the church. And when they had come to him, he said to them, ‘You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials, which came upon me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. And now, behold, bound in spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. Therefore, I testify to you this day that I am innocent of the blood of all men. For I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears. And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified. I have coveted no one's silver or gold or clothes. You yourselves know that these
2009 William E. Wenstrom, Jr. Bible Ministries 84 hands ministered to my own needs and to the men who were with me. In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, ‘It is more blessed to give than to receive.’ When he had said these things, he knelt down and prayed with them all. And they began to weep aloud and embraced Paul, and repeatedly kissed him, grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship.” Paul warned the Galatians of these false teachers that teach a counterfeit gospel. Galatians 1:1-9, “Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead), and all the brethren who are with me, to the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ, who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, to whom be the glory forevermore. Amen. I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” Like the noun thanatos , “ death ,” zoe , “ life ,” angelos , “ angels ,” the noun arche functions as a “nominative subject” in meaning that this word produces the action of the verb dunamai , “ will be able .” We will translate arche , “ rulers .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers…” Next, we must address a textual problem at this point in our study of Romans 8:38 since the Textus Receptus has oute dunameis ( ou&te dunavmei$ ) “ nor powers ” after the noun arche , “ rulers ” and before oute enestota ( ou&te e)nestw~ta ), “ things present .” While other manuscripts have oute dunameis ( ou&te dunavmei$ ) “ nor powers ” after oute mellonti ( ou&te mevllonta ), “ things to come ” completing verse 38. The major codices that do not agree with the Textus Receptus and do not include the expression are Codex 01 Aleph (Codex Sinaiticus) (4th Century), 02A (Alexandrinus) (5th Century), Codex 03B (Codex Vaticanus) (4th Century), 04C (Ephraemi Rescriptus) (5 th Century) and Codex 06 D (Codex Claromontanus) (6th Century). There are no major codices, which support the inclusion of this expression. Also, “Majuscules” F (010) (Augiensis) (9 th Century) and G (012) (Boernerianus)
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(9 th Century) do not support the inclusion of this expression at this point in verse 38 as well as 0285, 1505, 1739, 1881. “Majuscules” 018K (Acts, Paul’s Epistles) 9 th Century) and 20L (Acts, Paul’s Epistles) (9 th Century) have the expression. That the expression is not included has support from the Egyptian papyri, namely, P 27vid.(46) . The Boharic does not include the expression while the Byzantine text forms support does. The printed editions of the Greek text supporting omitting the expression are Griesbach, 1805, Lachmann, 1842-50, Tregelles, 1857-72, Alford, 1862-71, Wordsworth, 1870, Tischendorf, 1865-95, Weiss, 1894-1900, Westcott and Hort, 1881-86, Vod Soden, 1902-10, United Bible Society and various modern text editions. Bruce M. Metzger commenting on this textual problem in Romans 8382, makes the following comment, “The Textus Receptus, following K L Ψ most miniscule manuscripts syr p goth Chrysostom Theodoret Oecumenius Theophylact, places the words ou&te dunavmei$ before ou&te e)nestw~ta , thus associating them more closely with a)rxaiv (as also in 1 Cor. 15:24; Eph. 1:21). The reading adopted for the text is decisively supported by early and good witnesses (P27 , 46 A A B C D G it d vg syr h cop sa, bo arm eth Origin Eusebius Ephraem Cyril John-Damascus Augustine al ). There is no reason to expect that the apostle would give a systematic classification of angelic beings; on the other hand, the rearrangement of the items has every appearance of being the work of copyists or editors who wished to improve the sequence.” (A Textual Commentary on the Greek New Testament; second edition. Stuttgart: Deutsche Bibelgesellschaft: 1994, pages 458-459). Therefore, based upon these witnesses, we can conclude that the expression oute dunameis ( ou&te dunavmei$ ) “ nor powers ” does not appear in the original autograph after the noun arche , “ rulers ” and before oute enestota (ou&te e)nestw~ta ), “ things present ” but rather after oute mellonti ( ou&te mevllonta ), “things to come .” Now, up to this point in our study of Romans 8:38-39, we can see that with the first pair Paul addresses two contrasting modes of human existence, “ death ” and “life .” Then, with the second pair he addresses two contrasting spheres of angelic existence, namely, the elect angels denoted by the noun angelos , “ angels ” and the fallen angels denoted by the noun arche , “ rulers .” With the third pair Paul includes the temporal dimension, namely, the present and future circumstances and events. Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
2009 William E. Wenstrom, Jr. Bible Ministries 86 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Things present ” is the nominative neuter plural perfect active participle form of the verb enistemi ( e)nivsthmi ) (en-is-tay-mee). In classical Greek, the basic meaning of this word is “to be present.” The thought includes a temporal sense such as “to enter” as in “the entry of summer.” A classical usage of the word “to put or set in place” implies causation when used in the present, future or some aorist tenses. In the passive voice and past tense, the verb connotes an interjection such as “to be set in, stand in,” or “veto.” Related to this enistemi can also mean “to interfere or intercede.” The canonical portions of the Septuagint use this verb in only three places to translate the Hebrew ` amadh which generally means “to take one’s stand.” The verb appears only seven times in the Greek New Testament (Romans 8:38; 1 Corinthians 3:22; 7:26; Galatians 1:4; 2 Thessalonians 2:2; 2 Timothy 3:1; Hebrews 9:9). Vine commenting on this verb, writes, “ Enistemi , ‘to set in,’ or, in the middle voice and perfect tense of the active voice, ‘to stand in, be present,’ is used of the present in contrast with the past, Heb 9:9, where the RV correctly has ‘(for the time) now present’ (for the incorrect KJV, ‘then present’); in contrast to the future, Rom 8:38; 1 Cor 3:22; Gal 1:4, ‘present’; 1 Cor 7:26, where ‘the present distress’ is set in contrast to both the past and the future; 2 Thess 2:2, where the RV, ‘is now present’ gives the correct meaning (KJV, incorrectly, ‘is at hand’); the saints at Thessalonica, owing to their heavy afflictions were possessed of the idea that ‘the day of the Lord,’ RV (not as KJV, ‘the day of Christ’), had begun; this mistake the apostle corrects; 2 Tim 3:1, ‘shall come.’ (Vine’s Expository Dictionary of Biblical Words, Copyright (c)1985, Thomas Nelson Publishers) The Analytical Greek Lexicon Revised lists the following lists the following meanings for the word, “to place in or upon; to stand close upon; to be at hand, impend, to be present” (page 140). A Greek-English Dictionary of the New Testament and Other Early Christian Literature gives the following meanings for the verb: (1) In past tenses be present, have come (2) Impend, be imminent (page 266). The New Thayer’s Greek-English Lexicon lists the following meanings, “to place in or among; to put in; to be upon, impend, threaten; close at hand; present” (page 216). Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following: (1) to happen, with the implication of there being a particular set of circumstances – ‘to accomplish, to bring about’ (volume 2, page 161). (2) to be simultaneous with the time of the discourse – ‘present, to be present’ (volume 2,
2009 William E. Wenstrom, Jr. Bible Ministries 87 page 634). (3) to occur with high probability at a point of time just subsequent to another point of time – ‘imminent, impending’ (volume 2, page 637). In Romans 8:38, the verb enistemi refers to “present” circumstances and events. Therefore, with this verb Paul is saying that not even present events and circumstances that the Christian finds himself or herself experiencing can ever separate them from God’s love, which is resident in their union and identification with the Lord Jesus Christ. The neuter plural form of the verb refers to events and circumstances. The verb functions as a “substantive participle” meaning that it functions in the place of a substantive. It also functions as a “nominative subject” meaning that this word produces the action of the verb dunamai , “ will be able .” The perfect tense of the verb enistemi is a “perfect with a present force” demonstrating little distinction between the act and its results since the verb is a “stative” verb emphasizing a state. Dan Wallace commenting on this type of perfect, writes, “For example the result of knowing is knowing. This usage of the perfect occurs especially with verbs where the act slides over into the results. They are resultative perfects to the point that the act itself has virtually died; the results have become the act” (Dan Wallace, Greek Grammar Beyond the Basics, page 581). Therefore, the perfect tense of the verb enistemi emphasizes the “present state” of events and circumstances when Paul wrote this Roman epistle. The active voice is “stative” meaning that the subject exists in the state indicated by the verb. The subject, in our context, are circumstances and events. This indicates that events and circumstances that “exist in the present” can never separate the Christian from God’s love, which is resident in their union and identification with Christ. We will translate the verb “ present events and circumstances .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances…” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Things to come ” is the present active participle form of the verb mello (mevllw ) (mel-lo). In classical Greek and the Septuagint, the verb mello means, “to be destined” or “likely to” and indicates that something is about to be done with a strong probability in the present or the future.
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In the Greek New Testament, the verb is used in such a way that the degree of probability of something happening is so great that it can be spoken of as inevitable and it also can denote intended action. A Greek-English Dictionary of the New Testament and Other Early Christian Literature gives the following meanings for the verb mello : (1) be on the point of, be about to; be destined, inevitable; be about to, be on the point of; denoting an intended action: intend, purpose, have in mind; denoting an action that necessarily follows a divine decree is destined, must, will certainly (2) The participle is used abstractly in the meaning future, to come (3) Delay (page 501). The New Thayer’s Greek-English Lexicon lists the following meanings: (1) things future, things to come (2) to be on the point of doing or suffering something; to intend, have in mind, think to; of those things which will come to pass (or which one will do or suffer) by fixed necessity or divine appointment; used also of those things which we infer from certain preceding events will of necessity follow; in general of what is sure to happen; to be always on the point of doing without ever doing, i.e. to delay” (pages 396-397). The Analytical Greek Lexicon Revised lists the following lists the following meanings for the word, “to be about to, be on the point of; it serves to express in general a settled futurity; to intend; future as distinguished from past and present; to be always, as it were, about to do, to delay, linger” (page 262). Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following: (1) to occur at a point of time in the future which is subsequent to another event and closely related to it – ‘to be about to’ (volume 2, page 637). (2) to be inevitable, with respect to future developments – ‘must be, has to be’ (volume 2, page 672). (3) to extend time unduly, with the implication of lack of decision – ‘to wait, to delay’ (volume 2, page 646). In Romans 8:38, the verb mello refers to “future” circumstances and events. Therefore, with this verb Paul is saying that not even events and circumstances that the Christian will experience in the future can ever separate them from God’s love, which is resident in their union and identification with the Lord Jesus Christ. The neuter plural form of the verb refers to events and circumstances. The verb functions as a “substantive participle” meaning that it functions in the place of a substantive. It also functions as a “nominative subject” meaning that this word produces the action of the verb dunamai , “ will be able .” The present tense is a “futuristic” present used to describe a future event that is wholly subsequent to the time of speaking, although as if it were present. Therefore, the “futuristic” present of the verb mello describes “future” events and circumstances that will take place subsequent to the events and circumstances that
2009 William E. Wenstrom, Jr. Bible Ministries 89 were taking place in the lives of Paul and those to whom he wrote this Roman epistle. The active voice is “stative” meaning that the subject exists in the state indicated by the verb. This indicates that the events and circumstances that will “exist in the future” can never separate the Christian from God’s love, which is resident in their union and identification with Christ. We will translate mello , “ future events and circumstances .” Corrected translation thus far of Romans 8:38: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances…” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Powers ” is the nominative feminine plural form of the dunamis ( duvnami$ ) (doo-nam-is). The word dunamis suggests the inherent capacity of someone or something to carry something out, whether it be physical, spiritual, military or political. It also denotes the largely spontaneous expression of such dunamis . Dunamis means power, strength, might. Words deriving from this stem all have the basic meaning of “being able,” of “capacity” in virtue of an ability. Dunamis is frequently found in Homer onwards, means ability to achieve, physical strength; and then troops, fighting forces, and political power. The original meaning of “ability” or “capacity” is fully maintained in the natural philosophy of Aristotle (Metaph. VIII, 8, p. 1049b, 24). Where Greek philosophy and medicine reflect on the nature of man, the concept appears in its original sense of the strength or ability to live and to act which is dependent on physical strength and spiritual faculties. Dunamis figures in the realm of nature, e.g. in the power of heat and cold, and the healing power of plants and elements. In Hellenistic times the word took on metaphysical connotations. Posidonius saw the principle of being in an elementary force. The Stoics equated the all-pervading creative-force with God. The Gnostics honored God as the Almighty, and hoped for men’s redemption through their incorporation into the heavenly powers (Corp. Herm. Poimandres, I, 26). Men tried, above all magic to obtain a share in the supranatural powers (Iamblichus, De Mysteriis 2, 1); sick people looked for healing through a demonstration of the power of the god Asclepius (P. Oxy. XI, 1381, 206ff.). With the implication of “power”, the term dunamis can be applied over the whole range of life: (1) Physical life (2) Spiritual powers (3) Intellectual powers.
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The spiritual and intellectual powers may be traced back to the dunameis of man. Human dunameis are only one part of the powers of the cosmos generally. Animals, plants and stars also have their dunameis, and the underlying physical forces of the cosmos, the capacities of subsistence and motion, are also called dunamis . Pythagoras’ numerological speculations afforded dunamis a place as the creative power of the cosmos. Plato saw dunamis as the essence of existence. Poseidonius developed this speculation to its zenith when he considered dunamis to be the true and absolute cosmic principle, the dominant force in the microcosm and macrocosm. He maintained that dunamis was the original primeval force in all of nature and existence. He built his entire cosmological theory upon the premise of dunamis . Poseidonius is thus an independent philosopher and systematician worthy to be ranked with Aristotle and Chryssipus. The latter teaches that the world is to be explained in terms of concept, the former in terms of reason and Poseidonius in terms of force. These theories were decisive for the development of the Hellenistic concept of God. Reinhardt assesses this in the following terms in relation to the one and all principle in Greek philosophy: “This (principle) becomes the expression of a power, of an explicable, natural, yet secret and mysterious power, whereas in the earlier days of antiquity it was the expression of an evident, natural, yet secret and mysterious order. The old cosmos still stands, but one step further and the forces which on the one side it still unites in itself become its master. Their mastery is no longer dissolved in it; its mystery is dissolved in them. It becomes an indication, a manifestation, a symbol, and the forces become spirits, energies, chains, sources, original forms and emanations of the inexpressible, of the original mystery of existence” (Theological Dictionary of the New Testament volume 2, page 288). Stoics spoke of a self-created, self-generating energy which governed the world. This force was identified as God. Whereas God in Platonic philosophy and in Aristotelian theory was transcendent, here God was held to be a neutral impersonal force-dunamis . This force disclosed itself in lesser deities-dunamis (“powers, demons”). On this basis the gods of the Orient were imported into Greek thought. Thus the Greek world became Hellenized under the pressure of the spirit of the Orient. From this, Greek philosophy branched into more speculations about how these forces could be controlled, which led to the practice of magic. The whole of human life and indeed of the life of the cosmos was conceived dynamically. In Greek and Hellenistic reflection concerning the world and its mystery this led increasingly to the acceptance of dunamis as a cosmic principle. The world is a manifestation of the forces working in and by and on it.
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All occurrence is comprised in these forces. To do anything, one must participate in them and know them. In view of this conception and basic understanding of the world, which is found both in the philosophical work of Hellenism and also in the popular thinking expressed in magic, one can readily understand the application of the concept. The whole point of magic is participation in the forces of the cosmos. The first presupposition here it to know the means of harnessing these powers. Liddell and Scott list the following classical meanings for dunamis (page 452): (1) Strength, power, ability to do anything (2) Outward power, influence, authority (3) Force for war, forces (4) A power, quantity (5) Means (6) Power, faculty, capacity (7) Elementary force, such as heat, cold (8) Property, quality (9) In plural, agencies (10) Function, meaning, of part in whole (11) In music, function, value, of a note in the scale (12) Faculty, art or craft (13) A medicine (14) Actions of medicines (15) Title of work by Galen; also, potency (16) Magically potent substance or object (17) In plural, magical powers (18) Force or meaning of a word (19) Phonetic value of sounds or letters (20) Worth or value of money (21) Capability of existing or acting, potentiality, actuality (22) Math., power, second power, square (23) Square number (24) Square of an unknown quantity (25) Square root of a number which is not a perfect square (26) Product of two numbers (27) Concrete, powers, especially of divine beings (28) Manifestation of divine power, miracle. The noun dunamis is used to translate the following Hebrew terms: (1) ‘on (wwa ), “power” (Jb. 40:16 [40:11] ). (2) ‘el ( la ), “power” (Neh. 5:5). (3) `enosh (vwna ), “men” (Jer. 40:7 [47:7]-Codex Alexandrinus only). (4) Govahh ( hkg ), “majesty” (Jb. 40:10 [40:5] ). (5) Gibbor ( rwkg ), “warrior” (Hos. 10:13). (6) Gevurah ( hrwbg ), “strength” (Jgs. 8:21; 2 Kgs. 18:20; Ecc. 10:17). (7) Gedhudh (rwrg ), “band, troop” (1 Chr. 12:18; 2 Chr. 25:9, 10, 13). (8) Hon ( zwh ), “wealth” (Ez. 27:18, 27). (9) Hamon ( zwmh ), “multitude, crowd” (2 Sm. 6:19; Jer. 3:23, Ez. 32:24). (10) Chozeq ( qzj ), “strength” (Hg. 2:22 [2:23] ). (11) Chayil ( lyj ), “army” (Ex. 14:28); “mighty man” (2 Sm. 17:10). (12) Chalats ( Jlj ), “army” (2 Chr. 20:21-Codex Vaticanus only). (13) Yadh ( dy ), “hand” (Jos. 4:24). (14) Kavodh (dwbk ), “glory” (Is. 8:7-Codex Sinaiticus only). (15) Koach ( jK ), “ability” (1 Chr. 29:2); “be able” (Ez. 10:13). (16) Meodh ( dam ), “might” (Dt. 6:5). (17) Machaneh (hnjm ), “army” (1 Chr. 12:22; 2 Chr. 14:13). (18) Milchamah ( hmjlm ), “battle” (2 Chr. 13:3). (19) Mattanah ( hnJm ), “gift” (Dt. 16:17). (20) `evedh ( dbu ), “servant” (Est. 2:18). (21) `oz ( wu ), “strength” (Jb. 41:22 [41:13] ). (22) `ezuz ( wzwu ), “strength” (Ps. 145:6 [144:6] ). (23) `am ( su ), “people” (1 Chr. 21:2). (24) Peh
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(hP ), “vow” (Nm. 6:21). (25) Pala’ ( alP ), niphal: “be wonderous” (Jb. 37:14). (26) Tsava’ ( akx ), “army, host” (Gn. 21;22; 2 Sm. 10:16). In the Septuagint, dunamis as a rule, is used to translate the Hebrew hayil (138 times) or saba’ (113 times), and generally means military forces. It can also stand for geburah (power e.g. of a ruler), as in Jdgs. 5:31; 5:21, or for ` oz (e.g. Ps. 68 [67]:28). The plural seba’ot often refers to the heavenly hosts (Ps. 102 [103]:21); Yahweh Sabaoth , i.e. the Lord of the heavenly hosts (Ps. 45 [46]:7, 11; 47 [48]:8). When we turn from the Greek and Hellenistic world to that of the Old Testament, we enter a different viewpoint. In place of a neutral idea of God we have the personal God. In place of the neutral forces of nature we have the power and might of the personal God, which do not operate in terms of immanent law but which rather carry out the will of God according to His direction. This difference, based upon the whole conception of God, is plainly expressed in the concept of power. The difference between the Old Testament and the surrounding world is grounded in the distinctive relationship of the Godhead to history. As contrasted with the surrounding deities, which are essentially nature gods, the God of the Old Testament is the God of history. The proof of God’s omnipotence, so fundamental for Israel, was the miraculous deliverance at the Red Sea (Ex. 15:6, 13; Dt. 3:24; 9:26, 29). The subsequent theological struggle with Canaanite religion led to the introduction of nature into the field of God’s activity and power. The most comprehensive demonstration of God’s power is then seen to be the creation of the world (Jer. 34[27]:5; 39[32]:17). On the basis of the nation’s experience, individuals can also praise God as their refuge and strength (Ps. 45[46]:1). God’s power, at work in the believer is the Spirit (Mic. 3:8). The noun dunamis appears 123 times in the Greek New Testament. Moulton lists the following (The Analytical Greek Lexicon Revised, pages 107- 108): (1) Power, strength, ability (2) Efficacy (3) Energy (4) Meaning, purport of language (5) Authority (6) Might, power, majesty (7) A manifestation or instance of power, mighty means (8) Omnipotence (9) Authorities (10) Miraculous power (11) A miracle (12) A worker of miracles (13) The heavenly luminaries (14) The spiritual powers. Vine’s Expository Dictionary of Biblical Words lists the following for dunamis , “power, (a) used relatively, denotes ‘inherent ability, capability, ability to perform anything,’ e. g., (Matt. 25:15), ‘ability’; (Acts 3:12), ‘power’; (2 Thes. 1:7), RV, ‘(angels) of His power’ (KJV, ‘mighty’); (Heb. 11:11), RV, ‘power’ (KJV, ‘strength’); (b) used absolutely, denotes (1) ‘power to work, to carry something into effect,’ e. g., (Luke 24:49); (2) ‘power in action,’ e. g., (Rom. 1:16; 1 Cor.
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1:18); it is translated ‘might’ in the KJV of (Eph. 1:21) (RV, ‘power’); so (3:16; Col. 1:11) (1st clause); (2 Pet. 2:11); in (Rom. 15:19), KJV, this noun is rendered ‘mighty’; RV, ‘(in the) power of signs.’ The RV consistently avoids the rendering ‘might’ for dunamis ; the usual rendering is ‘power.’ Under this heading comes the rendering ‘mighty works,’ e. g., (Matt. 7:22), RV (KJV, ‘wonderful works’); (11:20-23); singular number in (Mark 6:5); in (Matt. 14:2) and (Mark 6:14) the RV has ‘powers’; in (2 Cor. 12:12), RV, ‘mighty works’ (KJV, ‘mighty deeds’).” Thayer’s New Greek-English Lexicon (pages 159-160): (1) Strength, ability, power (2) Univ. inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth (3) Specifically, the power of performing miracles (4) Moral power and excellence of soul (5) The power and influence which belong to riches; (pecuniary ability), wealth (6) Power and resources arising from numbers (7) Power consisting in or resting upon armies, forces, hosts (8) Like the Latin and potestas , equiv. To the (force i.e.) meaning of a word or expression. Bauer, Gingrich and Danker list the following (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages 207-208): (1) Power, might, strength, force (2) Ability, capability (3) Meaning (4) Of the outward expressions of power: deed of power, miracle, wonder (5) Of the externals of power: resources (6) Power as a personal supernatural spirit or angel (7) Concr. That which gives power. Louw and Nida list the following (Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2): (1) The ability to perform a particular activity or to undergo some experience – ‘ability, capability’ (page 676). (2) The potentiality to exert force in performing some function – ‘power’ (page 680). (3) A deed manifesting great power, with the implication of some supernatural force – ‘mighty deed, miracle’ (page 681). (4) One who has the power to rule – ‘ruler’ (page 479). (5) A supernatural power having some particular role in controlling the destiny and activities of human beings – ‘power, authority, lordship, ruler, wicked force’ (pages 147-148). (6) The meaning or significance of a word or statement – ‘meaning, what is intended’ (page 404). In the New Testament, the noun dunamis often denotes divine omnipotence which is an attribute of all three members of the Trinity (Luke 1:35; 4:14; Acts 1:8; Romans 15:19; 1 Corinthians 5:4; 2 Corinthians 12:9). It was used with reference to the power of the gospel (Romans 1:16) and the power of the cross of Christ (1 Corinthians 1:18). The word was also used of miracles (Acts 2:22; 1 Corinthians 12:10, 28-29). In Romans 8:38, dunamis is the only word in this ten item list that appears by itself. It does not refer to angelic authorities since these were identified by the noun
2009 William E. Wenstrom, Jr. Bible Ministries 94 arche , “ rulers ” in the second pair of terms but rather it refers to human authorities or in other words, human government. Further indicating this is the case is that it would be rather conspicuous that Paul would omit human governments from this list of potential enemies of Christians. Dunamis is used in Romans 8:38 in a figurative sense for “political power” that has been delegated by God to human beings. It refers to those individuals with political power or in other words, it refers to those human beings in positions of power and authority in human government, which according to Romans 13:1-7 is ordained by God. The word is used in this fashion in 1 Corinthians 15:24 and 1 Peter 3:22. 1 Corinthians 15:22-26, “For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death.” 1 Peter 3:21-22, “Corresponding to that, baptism now saves you -- not the removal of dirt from the flesh, but an appeal to God for a good conscience -- through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.” Therefore, the noun dunamis in Romans 8:38 refers to political powers or human government indicating that human governments or political powers can never separate the Christian from God’s love, which resides in their union and identification with the Lord Jesus Christ. In Paul’s day, human governments such as Rome persecuted Christians as well as Jewish politicians as attested to in the Gospels and the book of Acts. The noun dunamis functions as a “nominative subject” in meaning that this word produces the action of the verb dunamai , “ will be able .” We will translate the word, “ political powers .” Completed corrected translation of Romans 8:38: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers.” The fourth and final pair of terms used by Paul is found in Romans 8:39 and are intended to embrace the immensity of space or the stellar universe. Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
2009 William E. Wenstrom, Jr. Bible Ministries 95 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Height ” is the nominative neuter singular form of the noun hupsoma ( u%ywma ) (hoop-so-mah). This word is relatively rare in classical Greek. J. Blunck commenting on this word, writes that hupsoma “is first attested in late Greek after the translation of the LXX, meaning height, exaltation, what is exalted. It was always used in figurative sense, e.g. in Plutarch as an astrological term for the closest approach of a star to the zenith” (Colin Brown, The New International Dictionary of New Testament Theology, volume 2, page 198). In the Septuagint, hupsoma appears in Job 24:24; Judith 10:8; 13:4 and 15:9. In Job, the term means, “exalted” whereas it means “exaltation” in Judith 10:8 and 13:4. It only appears twice in the Greek New Testament (Romans 8:39; 2 Corinthians 10:5). Exegetical Dictionary of the New Testament defines hupsoma , “that which has been raised, that which towers above; height…In Romans 8:39, hupsoma is used as an astronomical technical term referring to the region over the horizon.” (Volume 3, page 410). A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) as an astronomical technical term, of the space above the horizon (2) everything that raises up, prob = all pride.” (Page 851). The Analytical Greek Lexicon Revised lists the following meaning for the noun, “height, Rom. 8:39; a towering of self-conceit, presumption.” (Page 421) The New Thayer’s Greek-English Lexicon defines the word, “thing elevated, height: properly of space” (Page 647). Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) a location above the earth and associated with supernatural events or beings – ‘high, world above, sky, heaven, on high’ (volume 2, page 4). (2) supernatural powers in the region above the earth – ‘powers of the world above’ (volume 2, page 148). (3) an exaggerated evaluation of what one is or of what one has done – ‘conceit, pride, arrogance’ (volume 2, page 764). Commenting on the word, Vine writes, “ Hupsoma is used (a) of ‘a height,’ as a mountain or anything definitely termed a ‘height,’ Rom 8:39 (metaphorically); (b) of ‘a high thing’ lifted up as a barrier or in antagonistic exaltation, 2 Cor 10:5. See HIGH. Cf. hupsoo , ‘to exalt.’ (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) In Romans 8:39, the noun hupsoma denotes the stellar universe or celestial space or the space above the horizon. The Lord Jesus Christ as the Creator of both heaven and earth created three levels of heaven according to the Scriptures and the Holy Spirit restored them: (1)
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First heaven: Earth’s atmosphere. (2) Second heaven: Stellar universe. (3) Third heaven: Abode of God, the angels and the dead believers. The original languages of Scripture teach that there are three levels of heaven. This multiplicity of heavens is indicated in Hebrews 4:14 where our Lord at His ascension is said to have “ passed through the heavens ” (accusative masculine plural noun ouranos ). The first and second heaven are not specifically mentioned but the third heaven is. 2 Corinthians 12:2, “I know a man in Christ who fourteen years ago -- whether in the body I do not know, or out of the body I do not know, God knows -- such a man was caught up to the third heaven .” Logically speaking, it is evident that there cannot be a third heaven without also a first and second heaven. Therefore, in Romans 8:39, the noun hupsoma refers to the region of space above the horizon. Thus, it is a reference to celestial space or in other words, the stellar universe, which is composed of various luminous bodies such as moons, stars, suns, planets, asteroids or meteorites. So Paul is saying that nothing in the stellar universe such as a moon, a star, sun, planet, a galaxy, a meteorite or asteroid that could create a disaster on planet earth could ever separate the Christian from God’s love, which resides in their union and identification with Christ. Some interpret hupsoma in Romans 8:39 as referring to spiritual beings. However, the word is never used in the Greek New Testament with this meaning. The noun hupsoma functions as a “nominative subject” in meaning that this word produces the action of the verb dunamai , “ will be able .” We will translate the word, “ height .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Depth ” is the nominative neuter singular form of the noun bathos ( bavqo$ ) (bath-os). Linguistically, this word is related to several Greek terms such as bessa , “chasm, the bottom of a valley,” or abussos , “bottomless,” bathos means “deep, to the bottom.” In the language of astrology bathos stands for the heavenly arch beneath the horizon where the stars either came up or went down.
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Bathos is not restricted to “deep” in the downward sense in that the sky’s immensity is “deep.” Also, “deep” could refer to a horizontal direction. Both the substantive bathos and the adjective bathus function figuratively and literally. Thus one might speak of the depths of deity. Gnosticism referred to the depths of Satan. In the Septuagint, bathos translates the Hebrew term metsulah , “deep” as well as tachti , “the underworld” (Ezekiel 26:20; 31:14, 18; 32:18-24). Literally, the word can describe the depths of the ocean (Zechariah 10:11). Figuratively, the Septuagint translators employed bathos to denote the distance between God and a person in deep need because of sin. The word appears only nine times in the Greek New Testament (Matthew 13:5; Mark 4:5; Luke 5:4; Romans 8:39; 11:33; 1 Corinthians 2:10; 2 Corinthians 8:2; Ephesians 3:18; Revelation 2:24). Commenting on the word, Vine writes, “ Bathos is used (a) naturally, in Matt 13:5, ‘deepness’; Mark 4:5, KJV, ‘depth,’ RV, ‘deepness’; Luke 5:4, of ‘deep’ water; Rom 8:39 (contrasted with hupsoma , ‘height’); (b) metaphorically, in Rom 11:33, of God’s wisdom and knowledge; in 1 Cor 2:10, of God’s counsels; in Eph 3:18, of the dimensions of the sphere of the activities of God's counsels, and of the love of Christ which occupies that sphere; in 2 Cor 8:2, of ‘deep’ poverty; some mss. have it in Rev 2:24. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) literally, depth (2) figuratively, depth (Page 130). The Analytical Greek Lexicon Revised lists the following meaning for the noun, “depth; deep water; met. Fullness, abundance, immensity; an extreme degree; profundities, deep-laid plans.” (Page 64) The New Thayer’s Greek-English Lexicon lists the following: (1) the deep (2) metaphorically deep, extreme poverty; the deep things of God; inexhaustible abundance, immense amount (Page 92). Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) the distance beneath a surface – ‘depth, deep’ (volume 2, page 708). (2) a place that is deep – ‘deep place, deep water’ (volume 2, page 708). (3) an extreme point on a scale of extent – ‘extremely, exceedingly great, very very’ (volume 2, page 687). (4) a place or region which is low – ‘the world below’ (volume 2, page 6). (5) supernatural powers in the region below the earth – ‘powers of the world below’ (volume 2, page 149). In the Gospels, bathos is used literally for the depths of the earth (Matthew 13:5; Mark 4:5). In Luke 5:4, the word is used for the depths of the sea. In other places, it functions figuratively in Ephesians 3:18 where it is used for the depths of
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God’s love and in 1 Corinthians 2:10 where it is used of the depths of God and in Romans 11:33 for the depths of the riches of God’s knowledge and wisdom. In 2 Corinthians 8:2, the word is used of the deep poverty of the Macedonians. John uses the word in Revelation 2:24 for the depths of Satan. In Romans 8:39, the noun bathos is used in a figurative sense to refer to the region of space below the horizon. It is used with the noun hupsoma , “ height ,” which refers to the region of space above the horizon. Together, these two words embrace the entire universe signifying the infinity of space, which is endless in either direction. The word denotes that there is nothing below the horizon of the earth that could separate the Christian from God’s love, which resides in their union and identification with Jesus Christ. The noun bathos functions as a “nominative subject” in meaning that this word produces the action of the verb dunamai , “ will be able .” We will translate the word, “ depths .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Any other created thing ” is composed of the nominative feminine singular form of the indefinite pronoun tis ( ti$ ) (tis), “ any ” and the nominative feminine singular form of the adjective heteros ( e^tero$ ) (het-er-os), “ other ” and the nominative feminine singular form of the noun ktisis ( ktivsi$ ) (ktis-is), “ created thing .” This expression is comprehensive referring to anything else that exists in creation. Paul uses this expression in order to anticipate someone attempting to make an exception that there could be something in creation that could cause the Christian to be separated from God’s love. The indefinite pronoun tis refers to a particular aspect of creation without identification and functions as a “nominative subject” meaning that it is performing the action of the verb dunamai , “ will be able .” We will translate the word, “ any .” The adjective heteros is modifying the noun ktisis , “ created thing ” and pertains to that which is other than some other item identified in a context. It denotes an item that is not on the ten item list mentioned in Romans 8:38-39. Basically, it is “catch-all” embracing anything that one might think has been omitted from the ten item list presented in Romans 8:38-39. We will translate the word, “ other .”
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“Created thing ” is the nominative feminine singular form of the noun ktisis (ktivsi$ ) (ktis-is), which refers to that which has been created by God out of non- existing material. This includes the orderly arrangement of the heavens and the earth and all things in their complex order and composition as created by God, created in perfect order and subject to the laws God established to govern its operation (Matt. 13:35; John 21:25; Acts 17:24). The noun ktisis refers to the totality of animate and inanimate objects that are contained in the first, second and third heavens and the earth: (1) Stars, satellites, and planets that compose the stellar universe. (2) Earth’s sun and moon. (3) Vegetation on the earth (4) Marine life (5) Bird life (6) Terrestrial life. Some contend that the word in Romans 8:39 refers to a different creation interpreting heteros as meaning something of a dissimilar nature. However, in context, Paul has been listing items that are in the present creation. The word functions as a “nominative subject” meaning that it is performing the action of the verb dunamai , “ will be able .” We will translate the word, “ created thing .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Will be able ” is the third person singular future (deponent) middle indicative form of the verb dunamai ( duvnamai ) (doo-nam-i). Words deriving from the stem duna - all have the basic meaning of “being able,” of “capacity” in virtue of an ability. The noun dunamis suggests the inherent capacity of someone or something to carry something out, whether it be physical, spiritual, military or political. It indicates the power to act which given as of right to anyone by virtue of the position he holds. The verb dunamai means to have power by virtue of inherent ability or resources. Dunamai has the following meanings: (1) To be able, to be capable of (2) To be able, with specific reference to the subjective spiritual or moral attitude which either makes able or not; to will or not to will. (3) To be equal to, to count as, to signify.
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Liddell and Scott list the following meanings for the verb (Greek-English Lexicon, New Edition, pages 451-452): (1) To be able, strong enough (2) To be equivalent to (3) It cannot be. The Septuagint uses dunamai to translate more than a dozen Hebrew words associated with ability or capacity (or lack of it) to perform a task. It is especially used for yakhol ( lk!y ). In numerous instances dunamai is used in a negative sense to show the contrast between the limits or loss of human power over personal fate (cf. Ex. 8:18; Le. 26:37; Is. 24:20; Da. 2:26; 5:8) and the omnipotence of Yahweh. The verb dunamai is used to translate the following Hebrew terms: (1) Gibbor (rwkg ), “warrior” (Hos. 10:13). (2) Yakhol ( lky ), “be able” (Gn. 29:8; Neh. 6:3); “overpower” (Ob. 7). (3) Yekhil ( lky ), “be able” (Dn. 2:10, 47; 3:29-Aramaic). (4) Yasaph ( isy ), “add, increase”; hiphil: “do again” (Is. 24:20). (5) Kehal ( lhK ), “be able” (Dn. 5:8-Aramaic). (6) Kul ( lwK ), “lay hold of”; hiphil: “hold” (1 K. 8:64; Jer. 2:13). (7) Kalah ( hlK ), “end”; piel: “finish” (Neh. 4:2-Sixtine Edition only). (8) Matsa ( axm ), “find” (Jb. 32:3). (9) `atsar ( rxu ), “refrain” (2 Ch. 20:37). The verb dunamai appears extensively in the Greek New Testament. As in the Septuagint, the New Testament uses dunamai to express ability and capacity to accomplish something in deed, attitude or thought. Louw and Nida define the word, “to be able to do or to experience something” (Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 676). The New Thayer’s Greek-English Lexicon lists the following meanings for the verb (pages 158-159): (1) To be able, have power (2) To be able to do something (3) To be able, capable, strong, powerful. The Analytical Greek Lexicon Revised defines the word, “to be able, either intrinsically and absolutely, which is the ordinary signification; or, for specific reasons” (page 107). Vine’s Expository Dictionary of Biblical Words, “ Dunamai , ‘to be able, to have power,’ whether by virtue of one's own ability and resources, e. g., (Rom. 15:14); or through a state of mind, or through favorable circumstances, e. g., (1 Thes. 2:6); or by permission of law or custom, e. g., (Acts 24:8,11); or simply ‘to be able, powerful,’ (Matt. 3:9; 2 Tim. 3:15), etc.” Now, in Romans 8:39, the verb dunamai means “to have the capacity or power to be able to do something by virtue of inherent ability and resources.” Therefore, Paul is saying with this verb that none of the ten items listed in Romans 8:38-39 or any other created thing has the inherent capacity or power or ability to separate the Christian from God’s love for them.
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The third person singular form of the verb again refers to the ten items listed in Romans 8:38-39 and the expression tis ktisis hetera , “ any other created thing .” The future tense of the verb is a “predictive” future tense indicating that something will take place or come to pass. Therefore, it indicates that none of the ten items listed in Romans 8:38-39 or any other created thing will “in the future” be able to separate the Christian from God’s love, which is resident in their union and identification with Jesus Christ. The deponent middle voice means that the verb has a middle voice form but an active meaning. The active voice meaning is “stative” meaning that the subject exists in the state indicating by the verb. Therefore, the “deponent” middle voice emphasizes that none of the ten items listed in Romans 8:38-39 or any other created thing will in the future “exist in the state of being” able to separate the Christian from God’s love, which is resident in their union and identification with Jesus Christ. The indicative mood is “declarative” presenting this assertion as an unqualified statement. We will translate the verb, “ will be able .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “To separate ” is the aorist active infinitive form of the verb chorizo ( xwrivzw ) (kho-rid-zo). In classical Greek this word is used in the sense of “to separate or divide” between things. In the passive form, it is used to designate the separation of a person from or to a new place, and thus meant “to depart.” From this meaning, the word was applied to action meaning “to separate in thought, distinguish.” It also had a technical use for the “separation” of husband and wife and thus meant “divorce.” (Liddell and Scott, page 2016). The verb appears mainly in the passive voice in the Septuagint and designates movement from one place to another. It also developed a different meaning when used for the post-Exilic “separation” of Jews from the “foreigners” who then lived in Judea (Ezra 6:21; 9:1; Nehemiah 9:2; 13:3).
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This “separation” was spatial as well as a moral separation from a pagan lifestyle. The idea of “divorce” does not appear in the Septuagint but it does in the Greek papyri during this period. Chorizo appears thirteen times in the Greek New Testament and appears in both the middle and passive voice form referring to departures from one place to another (Acts 1:4; Philemon 15). Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following usages for the word in the Greek New Testament: (1) to separate objects by introducing considerable space or isolation – ‘to separate, to isolate from one another’ (volume 2, page 616) (2) to dissolve the marriage bond – ‘to divorce, separate’ (volume 2, page 457) (3) to separate from, as the result of motion away from – ‘to depart, to leave’ (volume 2, page 189) (4) to cause to be at a distance – ‘to remove at a distance, to separate considerably’ (volume 2, page 728). The Analytical Greek Lexicon Revised lists the following meanings, “to sunder, sever, disunite; to dissociate one’s self, to part; to withdraw, depart; to be aloof” (page 441). A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) Active, divide, separate (2) Passive, separate (oneself), be separated of divorce; be taken away, take one’s departure, go away of stones that represent people; separated from sinful men (Page 890). The New Thayer’s Greek-English Lexicon lists the following meanings, “to separate, divide, part, put asunder; to separate oneself from, to depart; to leave a husband or wife: of divorce; to depart, go away” (Page 674). Exegetical Dictionary of the New Testament, “separate; of divorce, break apart; run away, depart, separated” (Volume 3, page 492). In Hebrews 7:26, the word is used of Jesus Christ describing Him as “separated from sinners.” It is used in Matthew 19:6 and Mark 10:9 for “divorce.” We saw this word in Romans 8:35. Romans 8:35, “What will separate any of us from Christ’s divine-love? Adversity or anguish or persecution or famine or nakedness or danger or sword?” In Romans 8:35 and 39, the word emphasizes the eternal security of the Christian. In verse 35, the verb chorizo means “to separate” in the sense that there is no adversity in life that could “separate” the Christian from Christ’s unconditional love for them. In this passage, it appears in a rhetorical question that emphasizes that no adversity in life could “sever” or “separate” the Christian from Christ’s unconditional love for them. Chorizo emphasizes that there is no adversity in life that can “isolate” the Christian from Christ’s unconditional love for them. Human history has manifested
2009 William E. Wenstrom, Jr. Bible Ministries 103 the fact the various adversities listed in verse 35 have severed human relationships or separated individuals from loved ones. However, Paul emphasizes that none of these adversities can sever the Christian from their relationship with Christ since Christ’s love is eternal and unconditional and He is omnipotent. The Father is faithful to His promises, thus nothing in life can separate the Christian from His relationship with Christ. John 10:27-28, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.” In verse 39, the verb chorizo means “to separate” in the sense that none of the ten items listed in Romans 8:38-39 or any other created thing can “separate” the Christian from God’s unconditional love for them, which is because of their union and identification with Jesus Christ. The verb chorizo functions as a “complementary infinitive” meaning that it is completing the thought of the verb dunamai , which would not make sense without it. The active voice indicates that none of the ten items listed in Romans 8:38-39 or any other created thing, as the subject, are performing the action of not being able to separate or sever the Christian from God the Father’s unconditional love for them. The aorist tense of the verb is a “constative” aorist describing in summary fashion that none of the ten items listed in Romans 8:38-39 or any other created thing will in the future be able to separate the Christian from God the Father’s unconditional love for them, which resides in their union and identification with Jesus Christ. We will translate the verb chorizo , “ to separate .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able to separate...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Us ” is the accusative first person plural form of the personal pronoun hemeis (h(mei~$ ), which refers to Paul and his fellow Christian readers in a corporate sense. The word refers to Paul and his fellow Christian readers, who like himself, are sinners who have been declared justified by God through faith in Jesus Christ. The
2009 William E. Wenstrom, Jr. Bible Ministries 104 word is used in a distributive sense meaning “any of us” emphasizing that there are no exceptions. The personal pronoun hemeis functions as an “accusative direct object” meaning that it is receiving the action of the verb chorizo . We will translate the word, “ any of one of us .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able to separate any one of us...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “From the love of God ” is composed of the preposition apo ( a)pov), “ from ” and the articular genitive feminine singular form of the noun agape ( a)gavph ), “ the love ” and the articular genitive masculine singular form of the noun theos (qeov$ ), “God .” The noun theos is a reference to the Father as indicated by the word’s articular construction, which is commonly used in the Greek New Testament to signify a particular member of the Trinity, namely, God the Father. Theos functions as a “genitive of possession” indicating that this attribute of love “belongs to” the Father. We studied the noun agape in detail in Romans 5:5, 8 and 8:35 and its cognate verb agapao in Romans 8:28. Therefore, we will only note the noun’s usage here in Romans 8:39. In Romans 8:35, it referred the Lord Jesus Christ’s divine attribute of love. Romans 8:35, “What will separate any of us from Christ’s divine-love? Adversity or anguish or persecution or famine or nakedness or danger or sword?” As was the case in Romans 5:5 and 5:8, the noun agape in Romans 8:39 refers to God the Father’s attribute of love. Romans 5:5, “In fact, this confidence, as an eternal spiritual truth, never disappoints because God’s love is always being poured out within our hearts through the Holy Spirit who was given to us for our benefit.” Romans 5:8, “But, God (the Father), as an eternal spiritual truth and fact of history, proves His own divine-love for the benefit of all of us by the fact that while we were, as an eternal spiritual truth, still sinners, Christ died as a substitute for the benefit of all of us.”
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In Romans 8:39, the noun agape means “divine-love” and is used with God the Father as the subject and the Christian as the object referring to a divine attribute of the Father. The word is emphasizing the “immutable,” “unconditional,” “faithful,” “loyal” and “eternal” nature of the Father’s divine-love for the Christian since Paul is speaking in the context of the eternal security of the Christian and is attempting to assure his readers of this fact. God’s love is “immutable” meaning that His love for us can never change (Rm. 8:39). Micah 7:18-20, “Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, because He delights in unchanging love. He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins into the depths of the sea. You will give truth to Jacob and unchanging love to Abraham, which You swore to our forefathers from the days of old.” It love is “unconditional” meaning that no matter what sin the believer commits after salvation or how unfaithful the believer is after salvation, God will never ever disown the believer (Rm. 8:35, 39). God’s love is “eternal” meaning it has not beginning and no end and is ever present. John 17:24, “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.” God’s love is “faithful” meaning that He is true or eternally bound to His promise to save us through faith alone in Christ alone and keep us saved (Rm. 8:35, 39). It love is “loyal” meaning that He is faithful to His promise to give us eternal salvation and is unswerving in His allegiance to us (John 21:7, 15-16, 20; Rom. 8:35, 39; Eph. 5:28). In Romans 8:39, the noun agape functions as the object of the preposition apo , which functions as a marker of separation and dissociation. This indicates that the noun agape functions as a “genitive of separation” or as some grammarians call an “ablative of separation” in which the genitive substantive is that from which the verb or sometimes the head noun is separated indicating point of departure. Thus, the noun functions as a “genitive” or “ablative of separation” indicating that there none of the ten items listed in Romans 8:38-39 or any other created thing will in the future be able to “totally and completely separate” the Christian “from” the Father’s unconditional love for them, which is because of their union and identification with Jesus Christ. The articular construction of agape emphasizes that divine-love is unique or one of a kind in that this attribute of divine-love is “unique” to the Father.
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Therefore, we will translate the prepositional phrase apo tes agapes tou theou , “from God the Father’s love .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able to separate any one of us from God the Father’s love...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Which is ” is the genitive feminine singular form of the definite article ho ( o() (ho), which functions as a “substantiver” meaning it nominalizes (i.e. converts to a noun) and conceptualizing the prepositional phrase en Christo Iesou to kurio hemon , “ in Christ Jesus our Lord .” Thus, we can translate it with the noun phrase “ which is .” The article functions as a “genitive of simple apposition” meaning that it is introducing a prepositional phrase that is giving a different designation that clarifies something about the Father’s love, namely, that it is resident in the Christian’s union and identification with His Son Jesus Christ our Lord. Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able to separate any one of us from God the Father’s love, which is...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “In Christ Jesus ” is composed of the preposition en ( e)n ), “ in ” and the dative masculine singular form of the proper name Christos ( xristov$ ), “ Christ ,” which is followed by the dative masculine singular form of the proper name Iesous ( )Ihsou~$ ), “ Jesus .” The proper name Christos is a technical word designating the humanity of our Lord as the promised Savior for all mankind who is unique as the incarnate Son of God and totally and completely guided and empowered by the Spirit as the Servant of the Father. The word denotes the Messiahship of Jesus of Nazareth, thus He is the Deliverer of the human race in three areas through His death, resurrection, ascension and session: (1) Satan (2) Cosmic System (3) Old Sin Nature.
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The word Christos also signifies the uniqueness of Jesus of Nazareth who is the God-Man and signifies His three-fold office: (1) Prophet (2) Priest (3) King. The Lord’s Messiahship has a four-fold significance: (1) Separation unto God. (2) Authorization from God. (3) Divine enablement. (4) The coming Deliverer. Christos signifies that Jesus of Nazareth served God the Father exclusively and this was manifested by His execution of the Father’s salvation plan which was accomplished by His voluntary substitutionary spiritual and physical deaths on the Cross. The word also signifies that Jesus of Nazareth has been given authority by God the Father to forgive sins, give eternal life, and authority over all creation and every creature as a result of His execution of the Father’s salvation plan. Furthermore, it signifies that Jesus of Nazareth was perpetually guided and empowered by God the Holy Spirit during His First Advent. Lastly, Christos signifies that Jesus of Nazareth is the promised deliverer of the human race from the bondage of Satan, his cosmic system and the old Adamic sin nature. The proper name Iesous refers to the impeccable human nature of the Lord Jesus Christ. Christos , “ Christ ” precedes Iesous , “ Jesus ” emphasizing that redemption and the privilege of being placed in union with Christ through the baptism of the Spirit was accomplished by the Lord Jesus functioning in His role as the Savior of all men as denoted by the former. Iesous , “ Jesus ” functions as a “dative of simple apposition” meaning that it stands next a noun in the same case and clarifies who is mentioned. The noun it stands next to is of course Christos , “ Christ .” Therefore, Iesous , “ Jesus ” is clarifying or identifying who this Christ is, namely, it is Jesus of Nazareth. Since there were many in the first century who claimed to the be the Messiah, the Christ, Paul clarifies for us who He is, namely, Jesus of Nazareth. Therefore, we will translate the proper name Iesous , “ who is Jesus .” The preposition en is a marker of “cause” indicating that none of the ten items listed in Romans 8:38-39 or any other created thing will be able to separate the Christian from the Father’s divine-love “because of” their union and identification with Christ Jesus our Lord. The proper noun Christos , “ Christ ” contains the figure of “metonymy” meaning that the Person of Christ is put for the Christian’s union and identification with Christ. It indicates the Christian’s eternal union and identification with Christ is the reason why no created thing can ever separate the Christian from the Father’s love for them. The preposition en does not function as a marker of location and the proper noun Christos functions as a locative of place indicating that God the Father’s love
2009 William E. Wenstrom, Jr. Bible Ministries 108 for the Christian is “located in” the Person of Christ Jesus our Lord. Paul’s emphasis is not “where” the Father’s divine-love resides but rather “why” nothing can separate the Christian from the Father’s love. The Christian is forever the object of God the Father’s love through their union and identification with Jesus Christ. It is a reminder to the Christians as to what God has done for them through the baptism of the Holy Spirit and it denotes His viewpoint of the church age believer. It summarizes the doctrine of positional truth and the justified sinner’s union and identification with Christ in His crucifixion, His spiritual and physical deaths and His resurrection, which underlies Paul’s teaching in Romans 6:1-10. Therefore, this prepositional phrase denotes the believer’s intimate, eternally secure position because of his union and identification with Christ that makes the believer eternally the object of the Father’s divine-love. Therefore, we will translate the prepositional phrase en Christo Iesou , “ because of our union with Christ, who is Jesus .” Corrected translation thus far of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able to separate any one of us from God the Father’s love, which is because of our union with Christ, who is Jesus...” Romans 8:38-39, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” “Our Lord ” is composed of the genitive first person plural form of the personal pronoun hemeis ( h(mei~$ ), “ our ” and the articular dative masculine singular form of the noun kurios ( kuvrio$ ), “ Lord .” The noun kurios indicates the following: (1) Jesus of Nazareth’s equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His strategic victory over Satan and the kingdom of darkness in the angelic conflict. In His deity, Jesus Christ is “ Lord ” (See Luke 20:42), however in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer spiritual death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5-11).
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The noun kurios functions as a “dative of simple apposition” meaning that it is “clarifying” for Paul’s readers that Jesus of Nazareth who is the Christ is also the Lord or sovereign ruler of sin and death. The definite article preceding the noun is used with the personal pronoun hemeis , “ our ” to denote possession. We will translate kurios , “ who is Lord .” The personal pronoun hemeis refers of course to Paul and his fellow Christian readers in Rome. The definite article the preceding the noun kurios is employed with the possessive personal pronoun hemeis as a function marker to denote possession. Hemeis functions as a “genitive of possession” and “possessive” pronoun indicating that the Lord Jesus Christ “belongs to” Paul and his fellow Christians since He is their Savior and Lord. We will translate hemeis , “ our .” Completed corrected translation of Romans 8:38-39: “Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers, nor height, nor depth, nor any other created thing will be able to separate any one of us from God the Father’s love, which is because of our union with Christ, who is Jesus, who is our Lord.”
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