Romans 3:22-23

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹  for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God.

Isaiah 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ²  he said to himself, “If this man were a prophet, ³  he would know who and what kind of woman ⁴  this is who is touching him, that she is a sinner.”

Luke 18:9-14

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁵  also told this parable to some who were confident that they were righteous and looked down ⁶  on everyone else. 18:10 “Two men went up ⁷  to the temple to pray, one a Pharisee ⁸  and the other a tax collector. ⁹  18:11 The Pharisee stood and prayed about himself like this: ¹⁰  ‘God, I thank ¹¹  you that I am not like other people: ¹²  extortionists, ¹³  unrighteous people, ¹⁴  adulterers – or even like this tax collector. ¹⁵  18:12 I fast twice ¹⁶  a week; I give a tenth ¹⁷  of everything I get.’ 18:13 The tax collector, however, stood ¹⁸  far off and would not even look up ¹⁹  to heaven, but beat his breast and said, ‘God, be merciful ²⁰  to me, sinner that I am!’ ²¹  18:14 I tell you that this man went down to his home justified ²²  rather than the Pharisee. ²³  For everyone who exalts ²⁴  himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁵  Jesus ²⁶  told them a parable to show them they should always ²⁷  pray and not lose heart. ²⁸ 

Colossians 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ²⁹  in the Lord, will tell you all the news about me. ³⁰ 

[3:22]  ¹ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[7:39]  ² tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ³ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁴ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[18:9]  ⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁸ sn See the note on Pharisees in 5:17.

[18:10]  ⁹ sn See the note on tax collectors in 3:12.

[18:11]  ¹⁰ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹¹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹² tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹³ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁴ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁵ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ¹⁶ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ¹⁷ tn Or “I tithe.”

[18:13]  ¹⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ²² sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²³ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²⁴ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁷ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁸ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[4:7]  ²⁹ tn See the note on “fellow slave” in 1:7.

[4:7]  ³⁰ tn Grk “all things according to me.”