The Faith of Christ
April 10, 2022
G.D.O'Bradovich III
[Maimonides] stresses the fact that resurrection, though a basic principle of the law, is contradicted by many scriptural passages, and asserted only in two verses of the Book of Daniel. He almost pronounces that rule by declaring … that the truth of a statement is not increased by repetition nor is it diminished by the author's failure to repeat it: "you know that the mention of the basic principle of unity, i.e., His word 'The Lord is one,' is not repeated in the Torah.
[Is] there any necessity that the most universal or most fundamental teaching of a book should be its clearest teaching? Leo Strauss, 'Persecution and the Art of Writing' |
galatians 2:16
We were researching the usage of Ἀλλά and δέ in the Pauline Epistles [the combined total is in excess of 650 examples], when we noticed “but by the faith of Jesus Christ”, which we initially dismissed as an awkward and incorrect translation by the editors of the King James Bible.
The King James translation of Galatians 2:16:
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law…
Select words and phrases highlighted
Knowing that a man is not justified by the works of the law, but G3361 by the faith of Jesus Christ, even G2532 we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law…
The KJV translates Strong's G3361 as: not (486), no (44), that not (21), God forbid (with G1096) (15), lest (14), neither (7), no man (with G5100) (6), but (3), none (3), not translated (51), miscellaneous (23).
The KJV translates Strong's G2532 as: and (8,173), also (514), even (108), both (43), then (20), so (18), likewise (13), not tr. (350), miscellaneous (31), variations of 'and' (1).
Exchanging the words by their most frequent translation:
Knowing that a man is not justified by the works of the law, but G3361 [not] by the faith of Jesus Christ, even G2532 [and] we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law…
“the faith of Jesus Christ” πίστεως Ἰησοῦ Χριστοῦ
Both “Jesus” and “Christ” are the Genitive case [Singular, Masculine].
In simple English: “Jesus Christ’s faith”.
“the faith of Christ” πίστεως Χριστοῦ
“Christ” is the Genitive case [Singular, Masculine].
In simple English: “Christ’s faith”
Our translation:
Knowing that a man is not justified by the works of the law, not by Jesus Christ’s faith and we have believed in Jesus Christ that we might be justified by Christ’s faith and not by the works of the law.
Our interpretation:
Believers are not justified neither by works nor by Jesus Christ’s faith. Believers might be justified by Christ’s faith, but cannot be justified by works of the law.
Since one cannot be justified by Jesus Christ’s faith, but might be justified by Christ’s faith, then it follows that Jesus Christ and Christ are not identical.
In conclusion, one might be saved, not by our faith in Christ, but believing that Christ had faith.
The various commentaries are found here, courtesy of BibleHub.com
The King James translation of Galatians 2:16:
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law…
Select words and phrases highlighted
Knowing that a man is not justified by the works of the law, but G3361 by the faith of Jesus Christ, even G2532 we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law…
The KJV translates Strong's G3361 as: not (486), no (44), that not (21), God forbid (with G1096) (15), lest (14), neither (7), no man (with G5100) (6), but (3), none (3), not translated (51), miscellaneous (23).
The KJV translates Strong's G2532 as: and (8,173), also (514), even (108), both (43), then (20), so (18), likewise (13), not tr. (350), miscellaneous (31), variations of 'and' (1).
Exchanging the words by their most frequent translation:
Knowing that a man is not justified by the works of the law, but G3361 [not] by the faith of Jesus Christ, even G2532 [and] we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law…
“the faith of Jesus Christ” πίστεως Ἰησοῦ Χριστοῦ
Both “Jesus” and “Christ” are the Genitive case [Singular, Masculine].
In simple English: “Jesus Christ’s faith”.
“the faith of Christ” πίστεως Χριστοῦ
“Christ” is the Genitive case [Singular, Masculine].
In simple English: “Christ’s faith”
Our translation:
Knowing that a man is not justified by the works of the law, not by Jesus Christ’s faith and we have believed in Jesus Christ that we might be justified by Christ’s faith and not by the works of the law.
Our interpretation:
Believers are not justified neither by works nor by Jesus Christ’s faith. Believers might be justified by Christ’s faith, but cannot be justified by works of the law.
Since one cannot be justified by Jesus Christ’s faith, but might be justified by Christ’s faith, then it follows that Jesus Christ and Christ are not identical.
In conclusion, one might be saved, not by our faith in Christ, but believing that Christ had faith.
The various commentaries are found here, courtesy of BibleHub.com
Ellicott's Commentary for English Readers
By the faith of Jesus Christ.—The preposition “by” occurs five times in this verse. In every case except the present it is represented by the same word in Greek. There is, however, no substantial difference of meaning; the only difference is that in the other cases stress is laid rather upon the cause, here rather upon the means. “Faith of Jesus Christ” means, as we are more accustomed to say, “faith in Jesus Christ.”
Although people are more accustomed to say, “faith in Jesus Christ”, the text [πίστεως Ἰησοῦ Χριστοῦ] is clear that it is the “faith of Jesus Christ” or Jesus Christ’s faith.
Barnes' Notes on the Bible
But by the faith of Jesus Christ - By believing on Jesus Christ; see the Mark 16:16 note; Romans 3:22 note.
Barnes ignores “the faith of Jesus Christ” and substitutes “by believing on Jesus Christ”
Jamieson-Fausset-Brown Bible Commentary
justified by the faith of Christ—that is, by Christ, the object of faith, as the ground of our justification.
The text [πίστεως Χριστοῦ], “the faith of Christ”, is interpreted as “[faith] by Christ”, the “object of faith, as the ground of our justification” and not Christ’s faith.
Matthew Poole's Commentary
But by the faith of Jesus Christ; but we are justified by believing in Christ: [1] not by faith as it is a work of ours, for that was denied before; [2] nor by faith as a principal efficient cause, for in that sense it is God that justifieth; [3] nor as a meritorious cause, for so we are justified by the blood of Christ; but [4] by faith as an instrument apprehending and applying Christ and his righteousness.
Poole ignores that “Jesus Christ” is in the Genitive case [Singular, Masculine] and states that the Christian is “justified by believing in Christ”.
Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; we (saith the apostle) that are Jews [v. 15], knowing this, have not only assented to the truth of the gospel proposition, but accepted of this way of salvation, and received the Lord Jesus; that we so doing, not trusting to the law, or any obedience of ours to it, might be absolved from the guilt of sin, and declared righteous before God.
Believing in Jesus Christ is presumed to be equivalent, or identical, to receiving the Lord Jesus with the result of being “declared righteous before God.”
Gill's Exposition of the Entire Bible
but by the faith of Jesus Christ; [1] not by that faith, which Christ, as man, had in God, who promised him help, succour, and assistance, and for which he, as man, trusted in him, and exercised faith upon him; but that faith of which he is the object, author, and finisher; and [2] not by that as a cause, for faith has no causal influence on the justification of a sinner; it is [3] not the efficient cause, for it is God that justifies; [4] nor the moving cause, or which induces God to justify any, for that is his own free grace and good will; [5] nor the meritorious or procuring cause, for that is the obedience and bloodshed of Christ; [6] nor is faith the matter of justification; it is not a justifying righteousness; it is a part of sanctification; it is imperfect; as an act it is a man's own, and will not continue for ever in its present form, nature, and use; and is always distinguished from the righteousness of God, by which we are justified, which is perfect, is another's, and will last for ever. Men are not justified by faith, either as an habit, or an act; not by it as an habit or principle, this would be to confound justification and sanctification; nor as an act, for as such it is a man's own, and then justification would be by a man's works, contrary to the Scripture: but faith is to be taken either objectively, as it relates to Christ, the object of it, and his justifying righteousness; or as it is a means of receiving and apprehending Christ's righteousness; the discovery of it is made to faith; that grace discerns the excellency and suitableness of it, approves of it, rejects a man's own, lays hold on this, and rejoices in it:
We quote the entire section now, as it will be repeated by Gill in further sections under consideration. Gill provides six statements [numbers in brackets] explaining that the “faith of Jesus Christ” should not be understood as it is written.
We examine additional examples of “Christ’s faith” in the Pauline Epistles.
We examine additional examples of “Christ’s faith” in the Pauline Epistles.
romans 3:22
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: Rom 3:22
πίστεως Ἰησοῦ Χριστοῦ
Ἰησοῦ and Χριστοῦ are in the Genitive case [Singular, Masculine] and are rendered into English as “the faith of Jesus Christ” or “Jesus Christ’s faith”.
πίστεως Ἰησοῦ Χριστοῦ
Ἰησοῦ and Χριστοῦ are in the Genitive case [Singular, Masculine] and are rendered into English as “the faith of Jesus Christ” or “Jesus Christ’s faith”.
Ellicott's Commentary for English Readers
By faith of Jesus Christ—i.e., by faith which has Christ for its object, “faith in Christ.”
Ellicott transforms the “faith of Jesus Christ” into the “faith in Christ”.
Barnes' Notes on the Bible
By faith of Jesus Christ - That is, by faith in Jesus Christ.
Barnes interprets “by faith of Jesus Christ” as “by faith in Jesus Christ”.
Jamieson-Fausset-Brown Bible Commentary
22. by faith of—that is, "in"
By “faith of Jesus Christ” is interpreted as by “faith in Jesus Christ”.
Matthew Poole's Commentary
He [Saint Paul] mentions the righteousness of God again, that he may further explain it, by the means or instrument by which it is received, viz. faith; see Romans 4:11,12 9:30 Philippians 3:9; where there are several expressions to the same purpose, that this righteousness is without the law indeed, but it is by the hand of that faith by which we believe in Jesus, called therefore here, the faith of Jesus Christ.
Without evidence or argument, Poole categorically states that a person's belief in Jesus is identical to Jesus' possession of faith.
Gill's Exposition of the Entire Bible
Even the righteousness of God, which is by faith of Jesus Christ,.... A further account is given of this righteousness: why it is called "the righteousness of God", and in what sense revealed and manifested; see Gill on Romans 1:17; Here it is said to be "by faith of Jesus Christ"; [1] not by that faith which Christ himself had as man, but by that faith, of which he the author and object: the Alexandrian copy reads, "by faith in Jesus Christ"; and not by that as the cause of justification…
Gill clearly states that “it is said to be "by faith of Jesus Christ"; not by that faith which Christ himself had as man,” However, this interpretation cannot be found in the Greek text. Gill notes that the Alexandrian copy is a variant reading, “by faith in Jesus Christ”, however, we cannot determine which version is the original text.
Meyer's NT Commentary
Romans 3:22. A righteousness of God, however, (mediated) through faith in Jesus Christ.
Meyers states that “faith of Jesus Christ” is to understood as “faith in Jesus Christ”.
Expositor's Greek Testament
It is the constant teaching of Paul that we are justified (not by sharing Jesus’ faith in God, as some interpreters would take it here, but) by believing in that manifestation and offer of God’s righteousness which are made in the propitiatory death of Jesus.
The constant teaching of Saint Paul is that the believer is “justified … by the propitiatory death of Jesus.” Due to our ignorance, we do not know if this is a constant teaching in the Pauline Epistles, however, in this passage “some interpreters” correctly interpret the text as “sharing Jesus’ faith”.
Cambridge Bible for Schools and Colleges
faith of Jesus Christ] Faith in Jesus Christ is certainly the meaning. The same Gr. construction occurs in Mark 11:22; Acts 3:16; Galatians 2:16; Galatians 2:20; Ephesians 3:12; Php 3:9; with the same sense.
The Cambridge Bible suggests that faith “in Jesus Christ is certainly the meaning”, although the commentator must know the Greek text does not support this assertion. The unsupported assertion is transformed into a certainty.
Bengel's Gnomen
διὰ πίστεως Ἰησο͂υ κριστο͂υ, by faith of Jesus Christ) by faith in Jesus.—See Galatians 2:16, notes.
Begel interprets “by faith of Jesus Christ” as “by faith in Jesus”.
Pulpit Commentary
Verse 22. - Even the righteousness of God through faith of Jesus Christ unto all (and upon all is added in the Textus Receptus, but ill supported) them that believe: for there is no distinction. We observe that the expression here used is not ἡ διὰ πίστεως but simply διὰ πίστεως. Thus διὰ πίστεως does not naturally connect itself with δικαιοσύνη Θεοῦ as defining it, but rather with εἰς πάντας which follows, and perhaps with reference to the πεφανέρωται of ver. 21 understood. The idea, then, may be still that of God's own righteousness, manifested in Christ, unto or towards all believers, who through faith apprehended it and became sharers in it.
No comment.
Vincent's Word Studies
Faith of Jesus Christ -A common form for "faith in Christ."
Although Vincent states that “faith of Jesus Christ” is “a common form” for “faith in Christ”, there are only a handful examples and these cannot be reasonably construed as a “common form”. Otherwise said, Vincent transforms “faith of Christ” into “faith in Christ”.
galatians 2:20
The commentaries for Galatians 2:20 are found here.
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Gal 2:20
ζῶ ἐν σαρκί ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ
πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ
The phrase τοῦ υἱοῦ τοῦ θεοῦ in the the Genitive case [Singular Masculine] and is rendered into English as “the Son of God’s faith” or “God’s Son’s faith”.
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Gal 2:20
ζῶ ἐν σαρκί ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ
πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ
The phrase τοῦ υἱοῦ τοῦ θεοῦ in the the Genitive case [Singular Masculine] and is rendered into English as “the Son of God’s faith” or “God’s Son’s faith”.
Ellicott's Commentary for English Readers
By the faith.—The article is better omitted: by faith. The Apostle does not quite go so far as to say that faith is the cause of his physical life, though we may see, by other passages, that he is at least prepared to look upon faith as the great pledge, and even cause, of the physical resurrection. Here he is speaking of faith rather as the element or atmosphere in which the Christian lives. He is, as it were, steeped in faith.
Of the Son of God--i.e., faith of which the Son of God is the object; faith in the Son of God.
There is a curious variation of reading here. Some ancient authorities (including the Codex Vaticanus) instead of “faith in the Son of God,” have “faith in God and Christ.” This might appear to have some internal probability, as the less obvious expression of the two; but it may be perhaps explained satisfactorily in another way. On the whole, it seems best to abide by the Received text, which is that of the majority of MSS.
Ellicott suggests that in the phrase “by the faith” , it is “better” to omit the definite article and render the phrase as “by faith”. Ellicott notes that Codex Vaticanus has a variant reading of “faith in God and Christ”.
Ellicott understands “Of the Son of God” as “faith in the Son of God” which is contrary to the obvious meaning of the Greek text.
Ellicott understands “Of the Son of God” as “faith in the Son of God” which is contrary to the obvious meaning of the Greek text.
MacLaren's Expositions
And the last paradox is that of my text, ‘The life which I live in the flesh, I live in’ {not ‘by’} ‘the faith of the Son of God.’ The true Christian life moves in two spheres at once. Externally and superficially it is ‘in the flesh,’ really it is ‘in faith.’ It belongs not to the material nor is dependent upon the physical body in which we are housed. We are strangers here, and the true region and atmosphere of the Christian life is that invisible sphere of faith.
From this section, which may not be indicative of his writings as a whole, it seems that MacLaren has Gnostic tendencies in his dualistic interpretations of the “externally” and superficially “in the flesh”, on one hand, and the reality that is “in faith”, on the other hand.
Benson Commentary
“I live by the faith of — Or rather, as the apostle undoubtedly means, by faith in, and reliance on, the Son of God”
Benson corrects the Pauline text, as “the apostle undoubtedly means” by “faith in…the Son of God”. Benson is in good company, as Luther added the word “alone” to the German translation of Romans 3:2.
Barnes' Notes on the Bible
“I live by the faith of the Son of God - By confidence in the Son of God, looking to him for strength, and trusting in his promises, and in his grace.”
Barnes states that “the faith of the Son of God” is “confidence in the Son of God”.
Jamieson-Fausset-Brown Bible Commentary
I live by the faith, &c.—Greek, "IN faith (namely), that of (that is, which rests on) the Son of God."
Living “by the faith” is transformed into living “IN faith”.
Matthew Poole's Commentary
“And though I live in the flesh, yet I live by the faith of the Son of God; all my natural, moral, and civil actions, being principled in faith, and done according to the guidance of the rule of faith in Jesus Christ.”
Poole transforms the phrase “by the faith of the Son of God” into the guidance of “the rules of faith in Jesus Christ”.
Gill's Exposition of the Entire Bible
“I live by the faith of the Son of God; meaning, not that faith which Christ, as man, had, but that of which he is the author and object…”
Gill understands that “the faith of the Son of God” is not the “faith which Christ… had as man…”
Cambridge Bible for Schools and Colleges
by the faith of the Son of God] Rather, ‘in faith’—a faith which has for its object the Son of God.
The “faith of the Son of God” is understood as “in faith”, with the definite article omitted.
Pulpit Commentary
I live by the faith of the Son of God (ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ Θεοῦ); I live by faith, the faith which is in the Son of God.
The Pulpit commentary states that the “faith of the Son of God” is to be interpreted as “the faith which is in the Son of God”.
Vincent's Word Studies
By the faith of the Son of God (ἐν πίστει τῇ τοῦ υἱοῦ τοῦ θεοῦ)
Better, as Rev., in faith, the faith which is in the Son of God.
The “faith of the Son of God” is better understood as “in faith”, that is, “the faith which is in the Son of God”.
galatians 3:22
But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Gal 3:22
ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ
Ἰησοῦ and Χριστοῦ are in the Genitive case [Singular, Masculine] and the phrase can be translated as “the promise of faith of Jesus Christ” and correctly interpreted as “the promise of Jesus Christ’s faith”.
ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ
Ἰησοῦ and Χριστοῦ are in the Genitive case [Singular, Masculine] and the phrase can be translated as “the promise of faith of Jesus Christ” and correctly interpreted as “the promise of Jesus Christ’s faith”.
Ellicott's Commentary for English Readers
The promise by faith of Jesus Christ.—The promise which originates in faith in Christ, which derives its fulfillment from faith, is due to faith.
Ellicott understands “faith of Jesus Christ” is “in faith in Christ”.
Matthew Henry's Concise Commentary
“The great design of the law was, that the promise by faith of Jesus Christ, might be given to those that believe; that,... they might be persuaded to believe on Christ, and so obtain the benefit of the promise.”
The “faith of Jesus Christ” is transformed into the persuasion “to believe on Christ” and receive “the benefit of the promise”.
Barnes' Notes on the Bible
"That the promise by faith of Jesus Christ, etc." That the promise referred to in the transaction with Abraham, the promise of justification and life by faith in the Messiah.
Barnes interprets the “faith of Jesus Christ” as “by faith in the Messiah”.
Jamieson-Fausset-Brown Bible Commentary
by faith of Jesus Christ—that is which is by faith in Jesus Christ.
The “faith of Jesus Christ” is understood as the “faith in Jesus Christ”.
Matthew Poole's Commentary
That the promise by faith of Jesus Christ might be given to them that believe; that the promises of life and salvation might be given to those who…should receive and accept of the Mediator, and the terms of salvation which God offers to us in the gospel; where these promises are exhibited upon condition of believing.
The “faith of Jesus Christ” is the promise that might be given to believers.
Gill's Exposition of the Entire Bible
that the promise by faith of Jesus Christ might be given to them that believe; by the "promise" is intended, the promise of life and salvation… and therefore here called "the faith of Jesus Christ": and such that have it, to them the promise, or the things promised, righteousness and life are given, which the law could not give;... but to them that believe: thus the law is so far from being against the promises of God, that it is subservient to them; for though the law has no tendency in itself to bring persons to Christ, and to believe in him for righteousness, yet this concluding men under sin, showing them their desperate, and hopeless, and helpless condition, the Spirit of God takes occasion from hence to reveal Christ unto them, and to enable them as perishing creatures to venture on him, and lay hold on the hope set before them in the Gospel; and so they come to enjoy the grand promise of it, even life and salvation by Christ.
The entire explanation has been included to show the type of reasoning that results from not understanding the Greek text as it should be interpreted into English. Once wonders if Gill has not taken “the simplicity that is in Christ” and transformed it into a type of defilement.
Pulpit Commentary
That the promise by faith of Jesus Christ might be given to them that believe (ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Ξριστοῦ δοθῇ τοῖς πιστεύουσι). The term "promise," … denotes beyond doubt the thing promised, as in ver. 14, "the promise of the Spirit:" this is "the promise" meant here. Now, if we were to join the words, "by faith of Jesus Christ," with the noun "promise," we should have to understand the two together as meaning," the promise which was made to Abraham because of his faith in Jesus Christ;" and this would be attended with a twofold inconvenience:
No comment.
ephesians 3:12
“In whom we have boldness and access with confidence by the faith of him [Christ Jesus, v.11].” Ephesians 3:12
τῆς πίστεως αὐτοῦ
Αὐτοῦ is the Genitive form [Singular, Masculine] and can be translated as “with confidence by his faith” and correctly interpreted as “with confidence by Christ Jesus’ faith”.
τῆς πίστεως αὐτοῦ
Αὐτοῦ is the Genitive form [Singular, Masculine] and can be translated as “with confidence by his faith” and correctly interpreted as “with confidence by Christ Jesus’ faith”.
Ellicott's Commentary for English Readers
The “access (see Ephesians 2:18) in confidence” is, on the other hand, that confidence before God, as presented to Him in the Lord Jesus Christ, which belongs to Christians as no longer servants but sons. (On this confidence see 2Corinthians 3:4-6.) Both these gifts depend on “faith in Him:” in the one case, faith in His teaching and grace; in the other, faith in His atonement and His gift of the new life.
It seems that Ellicott misses the mark on his commentary on this passage.
Barnes' Notes on the Bible
“By the faith of him - By faith in him.”
Barnes states that “by the faith of him” is, in fact, “by faith in him”.
Matthew Poole's Commentary
“By the faith of him; i.e. faith in him…”
Poole interprets “By the faith of him” as “faith in him”.
Gill's Exposition of the Entire Bible
with confidence by the faith of him; with confidence of interest in the everlasting love of God; of relation to him, as a covenant God and Father; of his power, faithfulness, and willingness to fulfil his promises; of his hearing and answering prayer; of the fulness of Christ, the prevalence of his mediation, and of the acceptance of persons and performances through him; and of the work of grace being carried on till the day of Christ; and of entrance at last into the heavenly glory: and this access is not local but spiritual; it is by faith, and so is peculiar to believers; and the confidence with which it may be had, arises from its being by the faith of Christ; not that faith which Christ himself had, and exercised as man, but that of which he is both the object and author; or that by which souls believe in him for acceptance, for righteousness, for pardon, for every supply of grace, and for eternal life and happiness.
According to readabilityformulas.com, Gill’s commentary of 163 words is at “Grade Level 30” and is “very difficult to read''. Gill may have created a “comprehensive description and explanation”, but it it not intelligible.
Meyer's NT Commentary
διὰ τῆς πίστεως αὐτοῦ] Causa medians of the ἔχομεν κ.τ.λ. Christ is the objective ground on which this rests, and faith in Christ is the subjective means for its appropriation and continued possession, Romans 5:1-2. In αὐτοῦ there is implied nothing more than in εἰς αὐτόν (see on Romans 3:22; Galatians 3:22), and what Matthies finds in it (the faith having reference to Him alone) is a sheer importation.
Meyer mentions the “faith in Christ” and ignores Christ’s faith, the presumed subject of the commentary.
Expositor's Greek Testament
διὰ τῆς πίστεως αὐτοῦ: through our faith in Him. The αὐτοῦ is best taken as the gen. objecti; cf. Romans 3:22; Galatians 2:16. Thus, as the ἐν ᾧ expresses the fact that Christ is the ground of our παρρησία and προσαγωγή, and the ἐν πεποιθήσει the state of mind in which we enjoy these blessings, so this clause declares the means by which they become our actual possession. The whole verse, moreover, is not so much a simple addition to the preceding statement as rather an indirect appeal to personal experience, in confirmation of what was said of the fulfilment of God’s eternal purpose in Christ Jesus our Lord, the ἐν ᾧ having, as Ell. explains it, much the same force as ἐν αὐτῷ γάρ.
The commentator transforms “by the faith of Him” into an incorrect translation: “through our faith in Him”
Cambridge Bible for Schools and Colleges
by the faith of him] So lit, but the better English equivalent for the Greek is (R. V.) through our faith in Him. The same construction with the same meaning occurs Mark 11:22 (“have faith of God”); Romans 3:22; Galatians 2:16; Galatians 2:20; Php 3:9. See too Colossians 2:12 (“faith of the operation of God”).
The commentator acknowledges the literal meaning, but suggests the “better” English equivalent as “through our faith in Him”. He suggests the “same construction with the same meaning” occurs in passages under consideration [Romans 3:22, Gal 2:16. Gal 2:20, Php 3:9].
Pulpit Commentary
In confidence through the faith of him. The confidence of being welcomed and accepted when we go into God's presence springs from our faith in him. We believe in him as the Propitiation, as our Peace, as the Reconciler, and we go before God with confidence. The clause, "through faith in him," influences the whole verse. And, as before, we have at the beginning of the verse, "in whom" - an express-ion denoting generally our union with Christ, and at the end, "through the faith of him" - a specification of the instrument by which flint union is formed and by which it operates. Ephesians 3:12
The commentator writes that “The clause, “through faith in him.'' influences the whole verse.” However, the correct phrase is “through the faith of him”, as it is shown at the beginning of the paragraph. Once again, “the faith of him” is effortlessly transformed into “faith in him”.
Vincent's Word Studies
“Faith of Him (τῆς πίστεως αὐτοῦ) As often, for faith in Him.”
No comment.
philippians 3:9
And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: Phil 3:9
διὰ πίστεως Χριστοῦ
Χριστοῦ is the Genitive case [Singular Masculine] and the phrase can be translated as “through the faith of Christ” and correctly interpreted as “through Christ’s faith”.
διὰ πίστεως Χριστοῦ
Χριστοῦ is the Genitive case [Singular Masculine] and the phrase can be translated as “through the faith of Christ” and correctly interpreted as “through Christ’s faith”.
Barnes' Notes on the Bible
But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Romans 1:17, note; Romans 3:24, note; Romans 4:5, note.
Barnes transforms the “faith of Christ” into “believing on the Lord Jesus Christ”.
Gill's Exposition of the Entire Bible
But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith.
No comment.
Meyer's NT Commentary
τὴν διὰ πίστ. Χριστοῦ] contrast to ἐμήν: that procured by faith in Christ[160] (as the causa apprehendens). The causa efficiens is God (His grace, see Ephesians 2:8); hence, for the complete exhaustion of the matter, τὴν ἐκ Θεοῦ δικ. is added, in which ἐκ Θεοῦ, correlative to the preceding ἐκ νόμου, expresses the causal issuing from God. As to the way in which this ἐκ Θεοῦ takes place, namely, by God’s imputing faith as righteousness,[161] see Romans 1:17; Romans 3:24 f., Php 4:3 ff.; 2 Corinthians 5:19; Galatians 3:6.
The “faith of Christ” is transformed by Meyer into the “faith in Christ”.
Cambridge Bible for Schools and Colleges
that which is through the faith of Christ] So lit., but better, in regard of English idiom, that which is through faith in Christ. For the Greek construction (“faith of,” meaning “faith in”) cp. e.g. Mark 11:22; Acts 3:16; Galatians 2:16; Galatians 2:20; Ephesians 3:12; 2 Thessalonians 2:13. Here again, as with the words “law” and “righteousness,” St Paul’s writings are a full commentary. See especially Romans 3:22-28, a passage most important as a parallel here. It brings out the fact that “faith,” in the case in question, has special regard to Christ as the shedder of His sacred blood in propitiation, and that the blessing immediately received by faith thus acting is the acceptance, the justification, of the sinner before the holy Lawgiver and Judge, solely for the Propitiator’s sake. See further Romans 4, 5; Romans 8:33-34; Romans 9:33; Romans 10:4; Romans 10:9-10; Galatians 2:16; Galatians 3:1-14; Galatians 3:21-24; Ephesians 2:8-9.
Although the literal rendering of the text is “through the faith of Crist”, not surprisingly, we read that the “better” idiom is “through faith in Christ”.
Bengel's Gnomen
διὰ πίστεως Χριστοῦ) by the faith of Christ, viz. in Christ.—ἐπὶ τῇ πίστει) [which rests] upon faith.
Bengel effortlessly transforms “the faith of Christ” into “the faith in Christ”.
Pulpit Commentary
But that which is through the faith of Christ; rather, as R.V., through faith in Christ. There is no article, and the genitive is objective. Through faith. God is the Giver, the Source of righteousness; it is given through faith as the means, on condition of faith.
Yet again, “the faith of Christ” is transformed into “through faith in Christ”.
Vincent's Word Studies
Through the faith of Christ (διὰ πίστεως Χριστοῦ)
Rev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through (διὰ) faith, and of (ἐκ) the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith, as in Galatians 2:16. Compare Romans 3:30; Romans 5:1.
While acknowledging the Greek text, Vincent writes that the “better” understanding is “through faith in Christ”.
conclusion
We have examined fourteen sources and, in the forty eight commentaries. none of them promote an interpretation that is based upon the clear and literal meaning of the Greek text. Yet, the error we assumed was in the King James Version was the correct translation.
The serious implications of these wilful misunderstandings are beyond the scope of this essay, however, we expect that our endeavor will provide the groundwork for clarifying the various attributes in the Pauline Epistles among Jesus, Jesus Christ, Christ Jesus, and Christ. We have long held serious reservations that these four names are to be understood as the same entity, as is the near universal consensus. If Jesus, Jesus Christ, and Christ are used to refer to the same entity in the Pauline text, then for what reason does Saint Paul create the odd sounding variant of “Christ Jesus”?
We conclude this essay by an additional quote from Strauss’ 'Persecution and the Art of Writing', where “readers” are exchanged for “commentators”:
The serious implications of these wilful misunderstandings are beyond the scope of this essay, however, we expect that our endeavor will provide the groundwork for clarifying the various attributes in the Pauline Epistles among Jesus, Jesus Christ, Christ Jesus, and Christ. We have long held serious reservations that these four names are to be understood as the same entity, as is the near universal consensus. If Jesus, Jesus Christ, and Christ are used to refer to the same entity in the Pauline text, then for what reason does Saint Paul create the odd sounding variant of “Christ Jesus”?
We conclude this essay by an additional quote from Strauss’ 'Persecution and the Art of Writing', where “readers” are exchanged for “commentators”:
“Only a minority of” commentators “will admit that if an author makes contradictory statements on a subject, his view may well be expressed by the statements that occur least frequently or only once, while his view is concealed by the contradictory statements that occur most frequently or even in all cases but one; for many” commentators “do not fully grasp what it means that the truth, or the seriousness, of a proposition is not increased by the frequency with which the proposition is repeated.”
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As also in all his [Paul, v. 15] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.
Simon Peter 3:16 And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. 2 Corinthians 11:14-15 |