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THE Roman epistle has been recognized by many leading scholars as one of the profoundest documents that has ever been written. This judgment is certainly correct. Humanly speaking, it is one of the masterpieces of logic and clear thinking. Of course, the Apostle Paul was inspired by the Spirit of God when he wrote it and all of his works, but the Lord used his master mind in giving this marvelous revelation of His will.<\/p>\n
In this epistle, as in no other, is God’s redemptive scheme set forth so very fully. Knowing this fact, I have put as the subheading of the title of this chart „Salvation from Start to Finish.“<\/p>\n
PAUL was probably at Corinth on his third missionary tour when he composed this letter in the Spring of 58 A.D. It is quite likely that he also wrote Galatians at the same time. If so, he sent one letter east and the other west.<\/p>\n
The Galatian letter was sent for the primary purpose of correcting mistakes in doctrine. When he wrote these letters, he had never been to Rome but hoped to go. He had planned on former occasions to visit it, but each time Satan had hindered. The immediate occasion of his writing was to set before the church the gospel which he was preaching. His reason for so doing was to correct the misrepresentations regarding his teachings, put out by the Judaizers, who were preaching a gospel different, from his, and whose formula for salvation was Christ plus the observance of the law.<\/p>\n
The text of the Roman epistle is found in 1:16, which is, „For I am not ashamed of the gospel: for it is the power of God: unto salvation to every one that believeth; to the Jew first, and also to the Greek.“ Here Paul declares that he was not ashamed of the gospel for it is God’s power unto salvation to all who believe, to the Jew first and also to the Greek. Since this is the text of the letter, we must understand it properly in order to see things in their proper perspective.<\/p>\n
The gospel was first preached at Jerusalem, next in Judaea, then in Samaria; and finally, it went forth to the ends of the world (Acts 1:8). The apostolic preachers in every community went always to the Jews first; having preached to them, they then turned to the Gentiles. This is seen from Paul’s practice recorded in Acts. Though the Jews in one locality rejected the truth, and he turned to the Gentiles of the given vicinity; when he visited another city or community, he went to his brethren, the Jews, first and then, to the Gentiles. This was his unvarying custom. We may believe that all the apostles followed this same principle, since Paul specifically states that the gospel is to the Jew first and also to the Greek. The apostle would not make a general statement regarding the gospel, which was contrary to the practice of the inspired ministers of the Word.<\/p>\n
The gospel, which, beginning in Jerusalem, was to go forth to all nations (Acts 1:8), had, by the time of the writing of the Roman epistle, been preached to the entire world (Rom. 10:18). About five years later, in the Colossian letter, Paul declared that it had been preached in all creation under heaven and was bearing fruit in all the world (Col. 1:6,23). When we allow these statements to give their message, one concludes that the gospel was actually preached in all creation under heaven during the first three decades of the existence of the church. Each generation since then should have given it to the entire world, preaching it first to the Jews and then to the Gentiles. Believers through the centuries have made a fatal mistake in not carrying out our Lord’s command.<\/p>\n
After the gospel had been given to the entire Jewish nation of that generation, Paul in this epistle (1:14,15) was looking toward the future and stated that, since he was a debtor both to Greeks and to Barbarians, he was ready to preach the gospel to those at Rome also, because it is God’s power unto salvation to all who believe–but to the Jew first. Since, therefore, the nation had already been evangelized when he made this statement, and since he was looking toward the future, the expression, „to the Jew first,“ can mean only one thing; namely, that the gospel is to be given first to the Jew of every generation and then to the Gentiles–because it is God’s power to save. Men can be saved by no other means. (See Acts 4:12.) In it the righteousness of God has been revealed–a righteousness offered to Jew and Gentile alike, which they must accept by faith in the Lord Jesus Christ.<\/p>\n
In the section, 1:8-3:20, we have a description of the lost world. In 1:18-32 appears a dark picture of the depths to which human nature sinks. Anyone who has visited Pompeii and has seen the type of civilization which God buried by ashes from Mount Vesuvius can understand what Paul had in mind when he penned this picture. In chapter 2 he shows that the Jewish world was in the same predicament in which the Gentiles were, in that they had not kept the Law which was entrusted to them. Finally, in 3:1-20 he draws the conclusion that both Jews and Gentiles are under condemnation: The Jews for not keeping the Law which they accepted at Sinai and the Gentiles for not having followed the light of conscience. He proves his contention by quotations from various Scriptures.<\/p>\n
IN 3:21-5:11 we find one of the finest discussions on the subject of „salvation of grace by faith through the blood“ of Christ, that appears in the Scriptures. Salvation is a matter of God’s sovereign grace. Before times eternal grace was given us in Christ Jesus. Christ was as a Lamb slain before the foundation of the world. Eternal life was given us at that time. We were chosen in Him before the foundation of the world. (See such passages as 2 Timothy 1:9; Titus 1:1,2; Romans 16:25-27; Ephesians 1:3,4; 1 Peter 1:17-21; Revelation 13:8.<\/p>\n
One takes hold of the salvation and the eternal life which were given us before the foundation of the world by trusting Him–accepting the all-sufficient atonement of the Lord Jesus Christ. Salvation is not predicated upon works but upon trusting Christ as one’s Saviour and Redeemer, since it was purchased by the blood of the Lord Jesus Christ. We cannot accept Him as a good man, as a wonderful teacher, and, at the same time denying His deity and lordship, expect to enjoy the salvation which He, the God-man, purchased by shedding His blood on Calvary’s cross for us. God is reconciling all things unto himself by the blood of the cross of Christ (Col. 1:19, 20).<\/p>\n
When one accepts the Lord, trusting Him absolutely and surrendering to Him, the righteousness of Christ is imputed to that one. Christ took the sinners place upon the cross. The stroke that was due to fall upon us fell upon Him. He became our substitute. He did the will of God in every particular. (See Psalm 40:6-8; Heb. 10:1-18.) Christ’s having done the will of God is that by which we have been sanctified through the offering of the blood of Jesus Christ once for all. One of the greatest statements relative to the righteousness of Christ and its being imputed to the one who believes in the Lord Jesus is set forth in Romans 3:21-30. Every Christian should study this passage and ponder it well, for here is set forth, in the most cogent manner and in the most powerful words, the doctrine of the atonement of Christ.<\/p>\n
In Romans 4 appears a clear discussion of salvation by faith. Paul shows that salvation cannot be by faith and at the same time by works. It must be by one or the other. But he shows conclusively that it is a matter of pure faith, of one’s trusting the blood of Jesus Christ. It is impossible for one to read into Paul’s exposition in this passage the doctrine of salvation by works.<\/p>\n
Some have seen a contradiction between Romans 4 and James 2. The latter passage is emphasizing the works of the Christian. The Apostle shows that those who claim to have faith and at the same time do nothing are deceiving themselves. Faith always manifests itself in action. I have my serious doubts about, the salvation of anyone whose faith does not assert itself in doing the will of God as set forth in the New Testament.<\/p>\n
Romans 4 is based upon Genesis 15:6 and the experience of Abraham there recorded. This historical narrative is speaking of his being justified originally by faith. If one will examine this chapter, he will see that Abraham simply believed God, and his faith was counted to him for righteousness. He was not commanded to do anything. He believed unflinchingly what God said and by that faith was justified. Paul said that this is the way God saves people today–not by works, but by trusting the Lord Jesus Christ. On the other hand, James was not talking about one’s being justified or becoming a child of God. He was speaking to children of God and was urging them to show their faith by their obedience. In order to enforce this lesson he referred to an experience in Abraham’s life which was about a quarter of a century after he had been justified (Gen. 22). Abraham, a justified man, was told by the Lord to offer his son, Isaac, as a sacrifice. He obeyed–until the Lord stopped him. Thus the faith by which he had previously been justified was perfected. The faith which one has when he accepts Christ grows, increases, and is perfected by one’s walk and service in the Master’s cause. Hence there is perfect harmony between the statements of these two apostles.<\/p>\n
TO BE saved is wonderful; but we must not be satisfied with simply being saved. We have been translated out of the kingdom of darkness into the kingdom of the Son of God’s love (Col. 1:13). Being thus transplanted into the sphere of grace, we are to grow therein and increase in the knowledge of God. The Lord has blessed us with all spiritual blessings in Christ Jesus. The one who has accepted Christ and is regenerated receives the Holy Spirit, who comes into his life in order to strengthen and enable him to bear the fruit of the Spirit (Gal. 5:22,23). Thus in Romans 5:12-8:39 the apostle discusses the doctrine of sanctification by faith through the Spirit.<\/p>\n
Christ’s death more than counteracted the evil results of Adam’s sin. Where sin abounds, grace much more abounds. We who have died to sin, how shall we continue any longer therein? It is inconsistent for the child of God to continue in sin and rebellion against God. Christ died to make us free. We are therefore to yield our members as instruments of righteousness unto God in order that we might thereby glorify Him. Unfortunately, many who are redeemed and regenerated do not realize the blessings which are ours in Christ. In Romans 7 Paul shows that it is sin in the flesh which produces sins in the life. Man’s nature was corrupted by the fall. Even though a person is regenerated, he still has his fleshly nature; but he is not a debtor to the flesh to live after the flesh. The Spirit of God comes into the heart of the believer, strengthens him in the inward man, and enables him to live on a high and holy plane. If anyone is constantly doing the things which he should not and at the same time is failing to do those things which he ought, it is no longer he who does it but sin that dwelleth in him (Rom. 7:17).<\/p>\n
Though Paul uses the personal pronouns, I, me, and my, in this chapter, he is not giving his own personal experience. The reason for this assertion is that he, according to his statement (Rom. 7:9-11), was alive before the Law came. It came, sin revived, and he died. Paul was not sixteen hundred years old. Being a prophet, he was in a figure transferring a universal experience to himself. Let no one, therefore, claim that Paul constantly sinned and thus attempt to justify himself in an evil course. The experience of Romans 7 is that of the man who has not availed himself of the deliverance which comes from Christ through the Spirit.<\/p>\n
Romans 8 presents a picture of the true plane upon which we, as Christians, are called to move and live and have our being. It is possible for one, by yielding himself to Christ and to the Spirit, to live as set forth in Romans 8. In my saying this let no one think that the old nature can be eradicated as long as we are in the flesh, for such is not true. But by the Spirit the deeds of the body may be put down. The message and the experience of Romans 8 are what all Christians need.<\/p>\n
CHAPTERS 9-11 give a discussion of the Jewish question– past, present, and future. God has not cast aside His people whom He foreknew. They were on the main line of His plan and purpose until they came up to the cross. Not knowing the Scriptures, they rejected Christ and had Him executed. By their ignorance and their self-will, they, to speak in railroad terminology, took the siding and left the main line of the divine purpose. But, as we see in chapter 11, they will yet by faith come back upon the main line and be used of God in bringing a blessing to the world.<\/p>\n
FOLLOWING his argumentation, Paul in 12:1-15:33 gives instructions regarding living. We have the theory and the doctrine of the Christian religion. We must have practical instructions. Here are found some of the loftiest ethical teachings and spiritual truths in Romans.<\/p>\n
THE epistle concludes with personal matters and salutations (chapter 16).<\/p>\n
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THE EPISTLE TO THE ROMANS
\nThe Gospel In Its Fullness<\/p>\n
By Dr. David L. Cooper, Th.M., Ph.D., Litt.D.
\nBiblical Research Monthly<\/p>\n
Installment 1
\nRomans 1:1-7<\/p>\n
The Roman epistle has been recognized by many leading scholars as one of the most profound documents ever to be written. Humanly speaking, it is a masterpiece of logic and clear thinking. Of course Paul was inspired by the Holy Spirit when he wrote it, but the Lord used the apostle’s master mind in giving this marvelous revelation of His will.<\/p>\n
In this epistle, as in no other, God’s redemptive scheme is set forth so very fully. As the subheading of the accompanying chart indicates, it is „salvation from start to finish.“<\/p>\n
INTRODUCTORY OBSERVATIONS REGARDING THE EPISTLE TO THE ROMANS<\/p>\n
Paul, the writer of the Roman Epistle, began it this way: „Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel …“ (1:1). Paul, whose former name was Saul, considered the experience which he had when he was on the way to Damascus as the polar star of all his spiritual experiences. Speaking in a different figure, I wold say that his Damascus-Road experience was the monument from which he surveyed all fields pertaining to his relationship to God, to Christ, to the Holy Spirit, and to the brethren, as well as to the world. In both the Roman Epistle and the Letter to the Galatians, the Apostle emphasized the thought that he was a God-appointed minister, one who did not receive his call or ordination from men. He was, however, willing to cooperate to the nth degree with all other servants of the Lord. But he considered his conversion, call and commission as the very basis of his gospel and of his life’s ministry.<\/p>\n
We have three accounts of Paul’s conversion: One in Acts, chapter nine, which was written by Luke, his historian. In Acts, chapter 22, we have an account by Paul himself of his conversion. This speech was made when he was on the steps of the castle in Jerusalem in which he was incarcerated after arrest. The third and last account of his conversion is found in his speech before King Agrippa (Acts, chap. 26). In this latter speech he recounted his early life and training. Following this statement he spoke of his hostility toward and activities against the Christians in Jerusalem. Then he told how he had obtained letters at Damascus against the Christians there. As he was journeying on the way, armed with the authority and the letters from the high priest at Jerusalem, he had the experience on Damascus Road, which changed his entire life. This is so very important that I feel I should give the account here.<\/p>\n
Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me. And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad. And I said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me. (Act 26:12-18)<\/p>\n
This language speaks for itself. The Lord appeared personnally to Paul on this occasion, and gave him his call and commission. In doing so He promised that He would give him further revelations of His will. Paul was especially called to be an apostle to the Gentiles, to whom the Lord sent him. At the same time he was very careful, wherever he went, to preach to the Jews of a given community first–before truning to the Gentiles of that vicinity. This was his invariable custom, although he was pre-eminently called to the Gentile ministry.<\/p>\n
The Judaizing Controversy<\/p>\n
In order to appreciate the epistles and letters of Paul–especially the early ones–we must understand what is known as „the Judaizing Controversy.“<\/p>\n
After his first missionary tour (Acts 13, 14) Paul labored with the church at Antioch in Syria for some time. During his ministry there, certain ones came up from Jerusalem to Antioch and insisted that the formula for salvation was faith in the Lord Jesus Christ plus circumcision and the observance of the law of Moses. These self-appointed delegates and „guardians of the faith“ claimed they had the backing of the apostles in the mother church at Jerusalem. Their claims that the Gentiles had to submit to circumcision and keep the law disturbed the souls of the believers in Antioch, who had turned from among the Gentiles unto the Lord. So they sent Paul and Barnabas to Jerusalem to submit the question directly to the Apostles and to the church.<\/p>\n
Upon their arrival in Jerusalem Paul and Barnabas were received by the Apostles and the church. A special session of the church was called. Paul and Barnabas set forth the situation as they saw it. Certain of the pharisaical group of the church opposed them bitterly. Doubtless speeches and counter speeches were made. Finally, Peter stood up and threw the weight of his influence and power with that of Paul and Barnabas. At last James, who seems to have been one of the leading spirits in the Jerusalem church, likewise threw his influence and power on Paul’s side. In conclusion the Apostles, the elders and the church of Jerusalem, guided by the Holy Spirit, wrote an epistle to the church at Antioch, which was to be circulated as well among the other churches on the mission field. The gist of this epistle was that the Judaizers were wrong and that Paul and Silas were correct in preaching that one is saved by the grace of God through faith in the Lord Jesus Christ. There is nothing in addition to belief in Christ that is necessary to obtain salvation of our Lord and Saviour. Thus, the victory for Gentile liberty was won decisively.<\/p>\n
The decision that was reached by the Apostles, the elders of the Jerusalem church and the church itself, as they were all under the influence of the Holy Spirit, should have convinced the Judaizing brethren. We are told, however, that if a person is convinced against his will He is of the same opinion still. These brethren would not accept the authoritative declaration by the church as led by the Holy Spirit. They started a counter movement–an anti-Pauline campaign–and pushed their propaganda throughout the mission field where the Apostle Paul and his co-laborers had toiled. Everywhere the Apostle had established a church these Judaizers appeared on the scene and caused trouble. Fighting against this heresy, Paul and his co-laborers stood for the Gospel of the grace of God.<\/p>\n
We see this controversy coming to the fore in such letters as I and II Corinthians. It is the chief item on the agenda in the Galatian letter, which was written at the same time as the epistle to the Romans. Figuratively speaking, the Apostle strikes fire with every sentence as he discusses salvation by faith in the Lord Jesus Christ, apart from all observances of the Law. There was therefore a need for a clear, straightforward and comprehensive declaration of the Gospel which Paul was preaching everywhere.<\/p>\n
The Second and Third Missionary Tours of Paul<\/p>\n
In Acts 15:36-18:22 we have a record of the second missionary tour of the Apostle Paul as he was attended by Luke, Silas, and Timothy. When he completed this task he returned to Palestine, saluted the church (at Jerusalem) and then went to Antioch (Acts 18:22). He spent some time in Antioch in Syria, which was the headquarters for proclaiming the gospel among the Gentiles. From there Paul went through the regions of Galatia and Phrygia and into the little province of Asia in the western part of Asia Minor. He of course went to the capital city of that province, Ephesus, where he performed a monumental piece of work, spending three years there. From there he went over into Macedonia and then down into Greece proper, to Corinth. From Corinth he retraced his steps into Macedonia–on account of a plot of the Jews to kill him–and from Macedonia sailed across the Aegean Sea and came to Troas. He sailed away from Philippi after the days of unleavened bread, the passover. From Miletus he called the elders of the church at Ephesus to meet him there, because he was very eager to hasten on to Jerusalem in order that he might be there by Pentecost (Acts 20:16). It was in Paul’s mind to visit Rome after he had gone to Jerusalem on this visit (Acts 19:21). He finally reached Jerusalem, as we see in the record of the journey from Miletus to Jerusalem in Acts 21:1-16.<\/p>\n
An Offering for the Poor Saints<\/p>\n
There was much suffering and distress among the believers at Jerusalem. Because of having accepted Jesus as Saviour, they were ostracized by the great Jewish community, and a dire situation arose. This we see in Acts, chapters 2-6. As a rule the disciples who had possessions sold them and put the proceeds into a common treasury, from which the whole Christian community was supported. Knowing the situation, the Apostle Paul began to collect a contribution from various Gentile churches to meet this emergency (I Cor. 16:1-2.) Paul also discussed the same contribution in II Corinthians, chapters 8 and 9. When he was on trial after his arrest upon his arrival in Jerusalem, he spoke of his having come up to Jerusalem to bring alms for the brethren (Acts 24:17: „Now after some years I came to bring alms to my nation, and offerings.“) It is clear, then, that Paul, accompanied by other delegates from various churches, carried the offering for the poor saints at Jerusalem on this occasion.<\/p>\n
The Writing of the Epistle to the Romans<\/p>\n
In Romans 15:14-33 Paul speaks of his ministry among the Gentiles and of his having fully preached the gospel all the way from Jerusalem unto Illyricum, a province on the eastern shore of the Adriatic Sea. It was Paul’s ambition to preach the Gospel where Christ had not been known. Having fully preached the gospel throughout Asia Minor, Macedonia and Greece, he cast his eyes at the territory lying just west of the Adriatic Sea–the Italian peninsula. Paul had collected this great offering from among the Gentiles for the poor saints at Jerusalem, and wanted to take it to the brethren. It was his intention to go from Jerusalem, having accomplished that ministry, on to Rome, to spend some time there, and be sent on his way by the Roman church if all things were agreeable. (Rom. 15:22-29).<\/p>\n
The apostle urged the church at Rome to pray earnestly that the brethren in Judaea might lay aside their prejudice and accept the offering made by the Gentiles. He also was apprehensive that he might encounter foes in Jerusalem and wanted to be delivered from them in order that he might continue his ministry and go on to Rome, on his way into Spain.<\/p>\n
Since Paul had been misrepresented throughout the mission field, it is quite possible he had also been misrepresented in Rome. In order to let that church, which he had never visited, know the things for which he stood and the Gospel he preached, he therefore wrote this Roman Epistle. This is a stately treatise of the gospel which he himself preached. It is true that there is a salutation at the beginning and that chapter 16 contains personal matters. While an epistolary document ordinarily does not have such personal items, we can understand how it was that he could write this Epistle–this most famous of all treatise–to this church. He wanted it to have a clear statement from him concerning the gospel which he preached.<\/p>\n
It is quite likely that Phoebe, the deaconess of Cenchreae (16:1) was the one who took this epistle from Corinth to Rome. The reason pointing in that direction is that in this verse Paul commends „Phoebe our sister“ to the church. This, however, is only a supposition. There may have been others who were going along who took the letter, instead of this deaconess.<\/p>\n
Everything points in the direction that the Galatian Letter was written at the same time as the Roman Epistle. It is indeed a letter and has every earmark of a personal communication. In it we see the Judaizing controversy at white heat. Paul rises up in the strength of his God and challenges his foes. He will not surrender one particle. He did not at the Jerusalem conference of which he spoke in Galatians, chapter 2; neither would he do it on this or any other occasion.<\/p>\n
Paul constantly refers to himself throughout the entire epistle. He speaks of „my gospel.“ In chapter 7 the pronoun „I“ occurs more often than in any other chapter in the same length in the Scriptures. Some devout scholars have seen, in the use of the personal pronoun, indications that the Holy Spirit was using Paul’s experiences as the mold into which He poured this marvelous revelation that sets forth, in the clearest and fullest manner possible, the gospel of the grace of God. Paul witnessed that he was a sinner under the law, sold under sin; that he was striving to do his very best in order to be justified by the law but failed. He met Jesus on the way to Damascus and he surrendered his heart and life to him and was saved by the grace of God through faith. A new power entered into his own life and being and he had, therefore, victory through Christ and was looking forward to the time when he would see his Lord. Doubtless the Spirit used these various experiences of the Apostle Paul as a literary mold, guided him to speak of his own deliverance and victory through Christ with the hopes of a never-ending eternity with God, and caused him to express in his own terms the message of redemption. This should not be surprising to one who knows the nature of the Psalms. God used the personal experiences of the psalmists very frequently as the background and then gave a further disclosure of His truth in terms of the experiences through which the writer had passed or was passing.<\/p>\n
SOME FUNDAMENTAL PRINCIPLES TO BE FOUND IN THE SALUTATION TO THE BOOK OF ROMANS<\/p>\n
Romans 1:1-7: Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 which he promised afore through his prophets in the holy scriptures, 3 concerning his Son, who was born of the seed of David according to the flesh, 4 who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord, 5 through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name’s sake; 6 among whom are ye also called to be Jesus Christ’s: 7 to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.<\/p>\n
Paul presents himself to his readers as a slave or bondservant of Jesus the Messiah–a servant because he recognizes that he has been purchased with a price, the precious blood of the Lord Jesus.<\/p>\n
The word Jesus, a Greek term, means in the Hebrew language Jehovah’s salvation. Christ is a Greek word corresponding to the Hebrew term, Messiah, anointed one. Thus Paul claimed that he was a servant of Jesus the Messiah, the Saviour of Old Testament prediction.<\/p>\n
After Paul’s conversion, his Damascus Road experience became the polar star of all his thinking. Having received his call directly from the Lord Jesus Christ, Paul declares that he was a „called“ apostle. Translators have inserted the phrase to be in this sentence, but it is doubtful that it is proper to supply these words. Paul was simply saying that he was a called apostle and that he had been separated unto the Gospel of God. From his mother’s womb, God had separated him with the intention of calling him in due season to become a chosen vessel. He was to bear the name of Jesus before Gentiles and rulers of the world (cf. Gal. 1:15).<\/p>\n
Gospel means „good news.“ The good news to which Paul had been separated was good news of God. One delights to be a bearer of good news. But the good news which Paul bore–to as many people as possible–was a message of glad tidings from the Eternal God. It is a glorious thing to be a messenger bringing glad tidings from the God of the universe.<\/p>\n
This gospel which Paul, the Apostle to the Gentiles, bore to the nations was the Gospel which was promised through the prophets in the Holy Scriptures. The gospel was therefore known in the Old Testament. According to this and other passages the testimony of Jesus is the spirit of prophecy, declared John (Rev. 19:10.) Peter in His second sermon, declared that the prophets spoke of these days, the Christian Dispensation (Acts 3:24). Paul told Agrippa that in preaching the gospel he was saying „nothing but what the prophets and Moses did say should come …“ (Acts 26:22,23). The gospel facts are the death, burial, and resurrection of the incarnate Son of God for the remission of the sins of the world (I Cor. 15:1,2).<\/p>\n
That the Christian Dispensation was foretold in the Old Testament is clear from a number of passages. For instance, it is seen in Psalm 110:1: „Jehovah saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.“ According to this verse, God the Father spoke to God the Son when the Jews became hostile to Him and told him to leave earth to sit at His right hand until the Father makes the Messiah’s enemies the footstool of His feet. If we speak of this psalm in dramatic terms, we would say that, when the curtain rises, the Messiah is seen in Jerusalem, and the leaders are hostile to Him. When they take this attitude, God invites Him to leave earth, to sit at His right hand, and to remain there until He puts the Jews under the Messiah’s feet. This shows the two comings of the one Messiah and the interval separating them– during which time Messiah is seated at the right hand of the throne of God. This is clearly the Christian Dispensation which without a doubt was shown in the Old Testament as may be seen from many passages.<\/p>\n
That the Church was revealed in the Old Testament is likewise certain. In Deut. 32:21 Moses referred to the Church:<\/p>\n
They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation.<\/p>\n
Paul quotes the latter part of this verse and applies it to the believers from all nations who now accept the Lord Jesus Christ (Rom. 10:19). Another passage is Isaiah 65:1. “ I am inquired of by them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.“<\/p>\n
In this passage we see people who have never known the Lord seeking Him and finding Him. At the same time in verses 2-7 of this chapter we see Israel rejected and out of fellowship with the Lord. That this verse, Isaiah 65:1, refers to the church is clear from the fact that Paul quoted it in Romans 10:20 and likewise applied it to believers from all peoples who accept Jesus Christ and respond to the gospel invitation now. From these passages, therefore it is clear that the Church Age and the church were clearly revealed in the Old Testament.<\/p>\n
In Eph. 3:4-6 we see that the mystery of Christ had been revealed in former generations, but not with the same fullness of details and clarity as to the New Testament apostles and prophets. „… 4 whereby, when ye read, ye can perceive my understanding in the mystery of Christ; 5 which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; 6 to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel, 7 whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power.“<\/p>\n
This gospel of God, or good news, pertains to His Son. In order that we might understand this passage thoroughly we must go back to the Old Testament to see its teachings, for the New Testament presupposes the instruction found in the Old.<\/p>\n
Deut. 6:4 is probably the most important passage of all in the Scriptures. Properly rendered it reads: „Hear, O Israel, Jehovah our Gods is Jehovah a unity.“ Throughout the Old Testament the plurality of the Divine Being is taught or assumed. On many occasions there is a mention of two and sometimes three of these divine personalities–but never four or more. In view of this we naturally conclude that there is a Holy Trinity. Up until the second century of the Christian Era the Jews believed in a Trinity. After that they became monotheists.<\/p>\n
King David, in speaking for the Messiah said, I will tell of the decree: Jehovah said unto me, Thou art my son; this day have I begotten thee (Ps. 2:7). In this quotation he takes us back in his thinking into the council chambers of the Almighty and allows us to hear what God the Father said to him: „Thou art my Son; this day have I begotten thee.“ When studied in the light of Acts 13:26-37, it is seen that Paul applied this quotation from Psalm 2 to the incarnation of the Lord Jesus Christ (vs. 33). After establishing this point he went on to discuss the resurrection of the Lord Jesus Christ in vs. 34 and used Isaiah 55:3 and applied it to the resurrection. In the light of these facts we know then that Psalm 2:7 refers to the incarnation. This was spoken by God the Father to another of the Holy Trinity whom He addressed as His Son. The writer in Prov. 30:4b asks „What is his name, and what is his son’s name, if thou knowest?“ „What is his name,“ as we see from the context, refers to Deity–particularly to the Father; „and what is his son’s name“ relates to one whom we know as the Son of God.<\/p>\n
In the New Testament, He that we sometimes refer to as „the second person of the Trinity“ is spoken of as the Son who existed back in eternity past. For instance in John 3:16 we read, „For God so loved the world, that he gave his only begotten Son … “ This passage clearly assumes the existence of the Son prior to the incarnation. In Romans 8:3 we have the same situation: „For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh …“ The second person of the Trinity is recognized as existing pror to the incarnation as God’s Son, who took upon Himself flesh similar to that of man; but He was „sin apart.“ Sin therefore did not dwell in His mortal body; He was made like to his brethren (Heb. chap. 2.) In II Cor. 8:9 we read: For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor …“ Here we see the Son back in eternity with the Father enjoying all the richness of splendor, glory, power and equality with God. He „became poor“ in order that through His poverty we might be made rich. In Phil. 2:5-11, we have a marvelous staement regarding our Lord: „Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant. Here we are told that the Lord Jesus Christ who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied Himself, taking the form of a servant and becoming obedient even unto the death of the cross–all for our redemption. In this passage the apostle is speaking of the prenatal state of the Son, the Lord Jesus, who existed in the form of God but voluntarily offered to lay aside the glory which He had with the Father throughout all past eternity and to take the form of a servant in order to taste death for every man. He did not consider His being equal with God and His associating with God the Father a thing to be grasped; but He laid aside the glory which He had with the Father before eternity and became incarnate to suffer and to die for mankind. Thus in this passage we see the Son in association with the Father before He voluntarily came to earth.<\/p>\n
Paul declares that the eternal Son „was born of the seed of David according to the flesh.“ According to Old Testament prediction, the Redeemer of mankind was to be „the seed of the woman,“ an expression which is a hint regarding the virgin birth of the Messiah (Gen. 3:15); This world-Redeemer was according to Gen. 49:10 to come of the tribe of Judah: „The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come; And unto him shall the obedience of the peoples be.“ From II Samuel, chapter 7 and I Chron. 17, we see that the Messiah was to come of the family of David and was to be born in the city of Bethlehem (Micah 5:2).<\/p>\n
From the genealogical table in Matthew, chapter 1, we see that our Lord did come of the seed of David. Thus He came according to prophetic prediction from the royal house of Judah. At the time of His coming the genealogical records of the priestly and royal line were kept at Jerusalem, but after the overthrow of the nation and the destruction of Jerusalem in 70 A.D., these records were all destroyed. From the physical, human standpoint it is not possible for any Jew today to show by the records that he is of the house of David. Matthew wrote his record of the Gospel around 60 or 61 A.D. before these records were destroyed. So far as we know, no one ever challenged the correctness of his statement regarding our Lord Jesus and His being of the Davidic dynasty.<\/p>\n
When our Lord laid aside the glory which He had with the Father and took upon Himself the form of a servant and became associated with man, it was most difficult for the average person to recognize in Him the presence of Deity in any form. Those who were spiritually-minded and who knew the Scriptures were able to recognize Him. For instance, Nathaniel, when he first laid eyes upon Jesus, said, „Rabbi, thou art the Son of God; thou art King of Israel“ (John 1:49). We may go back earlier than this, when Jesus was presented at the Temple. As we see in Luke 2:22-40, Simeon came up and seeing the baby Jesus recognized that He was the Lord’s Messiah. It is true that God had revealed to him he should not taste of death until he should see the Messiah, but his knowledge of the Scriptures and his spiritual insight enabled him to recognize Him upon first sight. The same thing is true with reference to the prophetess Anna, of whom we read in the same passage. Thus there were those who had spiritual insight and who did recognize Jesus as the Messiah, the Son of the Living God.<\/p>\n
But most of the people, even the devout ones, did not have such spiritual insight and did not see in Jesus the fulfillment of the messianic hope. When we examine all the facts of the case we see that practically the entire nation of Israel was blinded by false conceptions concerning the nature of the kingdom which Messiah would establish upon His first advent. As we see, they were looking for a political Messiah who would throw off the Roman yoke, and who would establish a reign of righteousness and peace over Israel. Unfortunately the nation had developed this theory, which was contrary to the Old Testament presentation of „Messiah’s redemptive career“ consisting of His first coming, His death, burial, and resurrection, His ascension to the right hand of the throne of God, His session there during the present age–during which time the gospel is being proclaimed to all nations–and His return at the end of the age to set up His kingdom of glory. Such a career of the Redeemer is set forth graphically in a number of Old Testament passages. Notwithstanding this fact, the people of Israel generally, at the time of our Lord’s first coming, accepted the theory that He at his appearance would establish the Kingdom of Glory. Since He did not come according to their expectation, they, as a rule, did not see in Him the fulfillment of Old Testament predictions. Even the Apostles were blinded by this false theory. When Jesus was with them at Caesarea Philippi and conferred with them concerning various opinions held by the people regarding Him, Peter received a revelation from God which stated that Jesus was the Messiah, the Son of the Living God. Thus the Lord revealed directly to Peter that Jesus was the Messiah. The other disciples of course heard the conversation. Notwithstanding these facts they did not take in the significance of the messages that Jesus delivered to them regarding His death, burial, and resurrection. When His body was placed in the tomb, there were interned with it all their hopes of His being the true Messiah. However, as Peter tells us in chapter 1 of his first Epistle, they were begotten again to a living hope by the resurrection of Jesus from the dead. To most of the people of His time He was simply a wonderful man. Even His enemies recognized that fact and were afraid of Him because of His having such supernatural power. His disciples loved Him and believed in Him even though they had held erroneous ideas concerning His plans and purposes.<\/p>\n
But when our Lord was raised from the dead–the crowning proof of His deity–He was declared or set forth as the Son of God. That which had been mysterious regarding Him was now explained by His being raised from the dead. Thus, as the Apostle Paul says, He was declared to be the Son of God by the resurrection of the dead according to the spirit of holiness. The expression, according to the spirit of holiness, is parallel to the preceding one, according to the flesh. This later phrase refers to the body of the Lord. He was born according to the flesh of the seed of David. On the other hand, He was declared to be the Son of God by the resurrection from the dead according to the spirit of holiness–not the Holy Spirit–but the holiness of His own divine nature. When our Lord arose from the dead He appeared to chosen ones who became witness of His resurrection. There are records of ten appearances to His disciples after He arose from the dead. On one occasion there were about five hundred brethren at once (I Cor. 15:6). The disciples had every means of knowing assuredly that the one who came to them on these occasions was none other than the risen Lord. The Apostle John (I John 1:1-4) tells us that they examined the Lord Jesus when He appeared to them. Having the testimony of their eyes, ears, and hands–they heard Him, they saw Him, and they handled His body. Thus they were convinced that there were no hallucinations in regard to the matter, that there was no appearance of a disembodied spirit; but that there was an actual appearance of the man Christ Jesus. Moreover they had the testimony of their innermost beings, because there was no one whose personality was comparable to that of the Lord Jesus. One in his own soul can detect often the genuineness of the soul of another one with whom he is associated. They recognized in this one who kept coming to them the same spiritual one whom they knew as the Lord Jesus during His personal ministry. Thus absolute, positive proof was given to the Apostles and those brethren associated with them that the Lord Jesus actually arose and appeared to them alive, bringing life and immortality to light through the gospel.<\/p>\n
All these things pertaining to our Lord were foretold in the Old Testament Scriptures and are recorded in the New for our edification. The resurrection of the Lord Jesus is a guarantee and a pledge that those who have accepted Him will enjoy a similar resurrection of blessedness and immortality. This is shown in I Corinthians, chapter 15.<\/p>\n
ACCORDING to Romans 1:5 Paul received grace and apostleship from the Lord Jesus. In his speech before Agrippa Paul related what Christ said from the glory to him regarding his being a minister and a witness of Himself: „16 But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; 17 delivering thee from the people, and from the Gentiles, unto whom I send thee, 18 to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me“ (Acts 26:16-18).<\/p>\n
The Lord called Paul to His position of apostleship. The qualification of an apostle, according to Acts 1, is that an apostle had to be a witness of the things which Jesus both said and did from the baptism of John until the day of the ascension. Those were the qualifications of the original Twelve Apostles. Paul was made an apostle in a special manner by witnessing the Lord in glory after His ascension–an experience that the twelve original Apostles never enjoyed. But this experience was sufficient to qualify him to be an apostle. There are no apostles today. There can be no successors of the Apostles today because the essentials of apostleship are lacking.<\/p>\n
Paul was especially called in order that he might preach Christ to the nations to the end that they might render the obedience of faith. God loved the world so that He gave His Son to die in order that every one that believes on Him should not perish but have everlasting life. It is a heritage of every one coming into the world to hear the gospel at least one time. In order that they might have this opportunity, the Lord has ordained that His church should proclaim the glad tidings to the end of the earth, giving all a chance.<\/p>\n
God wants and delights in „the obedience of faith.“ Men are saved by faith, pure faith, apart from all law. In Hebrews, chapter 11, the writer shows what faith is. By faith we understand that the worlds were created by the word of God. It is a matter of faith and not of knowledge. In this instance faith is pure faith, that is, no obedience whatsoever. Nothing is required; we simply believe. If a person will study Hebrews, chapter 11, carefully, he will see that, what the writer meant by faith is simply to believe, to trust. It is this faith that saves.<\/p>\n
But whenever anyone has such a saving faith and God commands him to do anything, he does not question the propriety or the necessity of doing what God says. His saving faith will lead him to obey. That is what the Apostle means by the obedience of faith. Abraham believed God and his faith was counted to him for righteousness (Gen. 15:6); but that same faith by which he was justified caused him to offer Isaac his son upon the altar. He went as far as he could until he was stopped by divine command. Do you and I, dear friends, render the obedience of faith? That is the thing that delights the heart of God.<\/p>\n
The gospel was never intended to convert the world. God knew that all men will not accept the truth; but they must all be given the opportunity. The gospel is the savor of life unto life and of death unto death (II Cor. 2:14ff). According to verse 6 the people at Rome to whom Paul sent the Epistle were among those who had rendered the obedience of faith and who belonged to Christ Jesus. This indeed was a comforting message to the believers in Rome.<\/p>\n
Paul concluded his salutation by a prayer that grace and peace from God the Father and the Lord Jesus Christ might be the portion of His church. Grace was given to us before times eternal but was manifested by the coming of the Lord Jesus to die for us. God’s grace is sufficient for us (II Cor. 12:9; Heb. 4:14-16). There will be grace brought to us at the revelation of the Lord Jesus (I Peter 1:13). We need sustaining grace all the time, however, to help us as we go along life’s journey. God wants peace to be multiplied in our hearts so that nothing may perturb us, but that we may let our light shine before men that they may see our good works and glorify our Father who is in heaven.<\/p>\n
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THE EPISTLE TO THE ROMANS
\nThe Gospel In Its Fullness<\/p>\n
By Dr. David L. Cooper, Th.M., Ph.D., Litt.D.
\nBiblical Research Monthly<\/p>\n
Installment 2
\nRomans 1:8-17<\/p>\n
PAUL’S PLAN AND GOSPEL<\/p>\n
All rational people constantly make plans for the future. The one who does not have a definite program to carry out is indeed and unfortunate person. Man was placed in this world for a definite, specific purpose: to seek after God and find Him and to lead others to do the same.<\/p>\n
As a young man in the university at Tarsus and the seminary in Jerusalem, the Apostle Paul (then called Saul) had plans which caused him to excel many of his own peers in the Jewish religion. When he accepted Christ, his plans were changed. From that time on it was his foremost desire to make Christ known where He had never been proclaimed. Understanding that this was the fundamental principle of Paul’s life, we are now ready to examine his plans as set forth in Romans 1:8-15.<\/p>\n
Paul’s Plans<\/p>\n
First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world. 9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers 10 making request, if by any means now at length I may be prospered by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 that is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine. 13 And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles. 14 I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. 15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.<\/p>\n
While still in Ephesus Luke reports his having said, „After I have been there [Jerusalem], I must also see Rome“ (Acts 19:21b). From Ephesus he went into Macedonia and then down into Achaia where he spent three months. About the time of his departure a plot by the Jews to kill him was uncovered. These designs against his life caused him to change in his route in going to Jerusalem. He therefore returned through Macedonia, crossed the Aegean Sea and came over to Troas immediately after the days of unleavened bread (Acts 20:6). It was his hope to reach Jerusalem by Pentecost of that year (Acts 20:16). Soon after his arrival in Jerusalem he was arrested and imprisoned. After He made his speech of defense before the Sanhedrin, the Lord on the following night stood by him, and revealed to him that he must also bear witness to Him in Rome as he had done in Jerusalem. From these facts we can see clearly that Paul’s plan, as announced by Luke, to visit Rome was in perfect accord with the Lord’s program for his future activity. Indeed, the only thing for a Christian to do is to make his plans subject to the will of God, and be certain that in mapping out the future it is in accordance with the Lord’s purposes for him.<\/p>\n
According to Romans 1:8 Paul was thankful for the church at Rome. Though he had never seen it, he doubtless had heard much about it; for he declared that its faith was being „proclaimed throughout the world.“ What the Apostle said about the Roman church, he also declared concerning the church at Thessalonica (I Thess. 1-8).<\/p>\n
From verse 9 we see that Paul constantly made mention of the Roman church in his prayers. When one studies the various Epistles written by him, he comes to the conclusion that Paul evidently had a very long prayer list concerning which he made petitions to God regularly and constantly. As an illustration of this fact see Ephesians 1:16ff; Philippians 1:3ff; I Thessalonians 1:2ff. In these passages the Apostle reminded these various churches how he unceasingly prayed for them.<\/p>\n
He not only prayed for these churches but also for individuals and urged them to pray for him. The Apostle Paul most positively believed in the efficacy of united prayer. (See Matt. 18:19,20; also study carefully Eph. 6:17-19).<\/p>\n
We learn from Romans 1:10 that Paul constantly prayed that he might be prospered by the will of God to go to Rome. Like the Apostle one should always submit his plans to the Lord and make them subject to God’s will. All too many believers take their plans into their own hands and never ask the Lord for special guidance upon them. James reprimanded the Hebrew believers for doing this very thing. A most interesting and instructive passage on this point may be found in 4:13-15 of his epistle. Even the Lord Jesus Christ in His petition in the Garden of Gethsemane submitted His entire plan to the approval of God. Hear Him praying, „My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt“ (Matt. 26:39).<\/p>\n
Paul did not travel for the pleasure, but for the proclaimation of the truth of the Gospel and for the building up of the saints in the faith. From verses 11 and 12 we see that the primary object of his wanting to go to Rome was that he might impart unto them some spiritual gift. An examination of the Biblical account of the early church shows that the Apostles had the power to lay their hands upon chosen vessels in order to impart spiritual powers for the building up and for the strengthening of the church. It seems that the Apostles were the ones who, as a rule, were able to impart spiritual gifts by the laying on of their hands upon the one who was to receive the supernatural endowment. This was the general rule of the Apostolic church, with possibly an exception or two (I Tim. 4:14).<\/p>\n
The Apostolic churches usually consisted of a few converts from heathenism who were associated with a small number of believers among the Hebrews–wherever there was a community of Jews. The Apostles and the evangelists could not remain very long with their new converts to assist them in their faith. All the Scriptures they had were the Old Testament, with which they were not unacquainted as a rule. The books of the New Testament had not been written. In order to supply this deficiency, the Lord conferred certain spiritual endowments upon those who were chosen for the leadership in these small congregations. That a person might see what these spiritual gifts were, he should study the matter as set forth in I Corinthians, chapter 12. There is the one Spirit but a diversity of gifts conferred upon the ones who were best adapted to exercise said gifts. Evidently the church at Rome was lacking in spiritual gifts. Hence the Apostle was very eager to arrive on the scene and to confer upon them these spiritual endowments which were given „for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ …“ (Eph. 4:12,13).<\/p>\n
In I Corinthians, chapter 13, Paul showed that the greatest gift the Spirit could confer upon a person is love, a spiritual power and force that lifts him up and above the common, petty things of life and enables him to live a victorious life for the Lord Jesus Christ. But the other spiritual endowments were of a temporary nature and were to cease when that which is perfect is come, the completed revelation. Various commentators think that which is perfect is the New Testament. It seems quite likely that this is correct.<\/p>\n
The Apostle tells us in verse 13 that he often purposed to go to Rome but was hindered from doing so. The Common Version uses the word „let“ whereas the Revised Version, following the Greek literally, renders the term in the original by the word, „hinder.“ Since the King James Version was translated, the word „let“ has changed its meaning and now signifies to grant permission, whereas in 1611 A.D. it meant to hinder.<\/p>\n
The question arises at this point: If it was the will of God that Paul should go to Rome, why was it that he was hindered from time to time? We have already seen that it it was God’s plan and purpose for Paul to go to Rome. There can be no question about that. But the time element also entered into this. It may be that He was wanting to go ahead of time. By making this statement, the reader is not to infer that Paul was determined to go whether or not it was the will of God. Doubtless the date when he was to go had not been revealed to him. Being ambitious to press on to regions beyond and to make Christ known where the truth had never been preached, Paul likely was goaded on by this desire to go forward.<\/p>\n
There are elements that often enter into the development of a plan. Satan frequently hinders the carrying out of those things which are in accordance with the will of God. We see the same situation reflected in I Thess. 2:17,18. Here Paul told the Thessalonian church that he would have come to them once again but Satan hindered him. We are living under a moral government. God endowed Satan, fallen spirits, good angels and men with the power of choice. He never forces any of their wills. He works providentially in bringing people and even Satan around to the position where they will fit into His plan. Humanly but reverently do I speak when I say God is not always able to carry out His highest and holiest plans, because all involved are not surrendered to accept His „number one“ plan and purpose for their lives or for a given condition. But the Lord, we may be sure, always works things providentially around and brings the best out of every situation.<\/p>\n
From the moment of Paul’s conversion and his recognizing what the grace of God had done for him and for the world, the apostle always felt a responsibility resting upon him to proclaim Christ as widely as possible. Notice that he felt a responsibility to every class and race. This fact is shown in verse 14 and 15. Paul felt very keenly and strongly on this point. In other words, God gave him a burden and a passion for souls. The Lord doubtless gave him a clear conception of what it was to be lost eternally. His altruistic nature, in view of an eternal hell, heightened this passion and burden for lost souls. He therefore expressed his feelings by saying, „I am a debter both to Greeks and to Barbarians, both to the wise and to the foolish.“<\/p>\n
In I Corinthians 9:16 appears this statement: „For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel.“ Some have misinterpreted this passage and construed it to mean that the curse of God would rest upon the Apostle Paul if he did not preach the gospel. This is a rather bold and extreme interpretation of these words. He, like anyone else, was saved by the grace of God through faith–and not by works, his preaching the gospel or or any other of his labors. We must always keep in mind the distinction between salvation by grace through faith on the one hand; and the other hand rewards for service rendered.<\/p>\n
Since the Apostle enjoyed the marvelous experience which was granted him when he was on his way to Damascus, and which resulted in his turning to Christ instantly, it doubtless laid or imposed upon him a responsibility that no one has today; for no one else has ever had the experience that he enjoyed. Where much is given much is required. It is true that a great responsibility was laid upon Paul because of his advantages and opportunities. He felt this responsibility and voiced it in the passages under consideration.<\/p>\n
Some have studied Ezekiel, chapter 33, in which the prophet is compared to a watchman upon the wall who was held personally responsible for giving a warning in time of danger and have drawn erroneous conclusions. As we see in Ezekiel 1:1-3:11, special advantages and privileges were granted to the prophet which none of his contemporaries, unless it be Jeremiah and Daniel, enjoyed. There was a special task to be performed, namely, warning the captives in Babylon concerning the impending doom of the nation, which was laid upon Ezekiel. The Lord therefore warned him and made him understand that he was to be held personally responsible for delivering this specific message to each of those to whom He sent him. Thus this was a special commission given for a very definite work. To draw the conclusion from it, therefore, that God does hold people responsible now as He did Ezekiel is to read into the Spriptures something that is not there.<\/p>\n
All God’s people should have a passion for souls and should do all that they can to snatch people from a never-ending hell. O God, give us a passion for souls and make us real fishers of men!<\/p>\n
Paul was ready, as he states in verse 15, to proclaim the gospel to Jew or Gentile, to Greek or Barbarian, to wise and the unwise, and to rich and poor alike. All souls are precious in the sight of God.<\/p>\n
The Gospel<\/p>\n
For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. 17 For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith“ (Romans 1:16-17).<\/p>\n
Paul’s readiness to preach the Gospel to all alike led him to affirm that he was not ashamed of it; in fact, he was proud of it in the proper sense of the term. It was his entire life and nothing could compare to it. When Paul wrote this message, Christianity was simply in its infancy. It had just been introduced into a world of heathenism and vice. Only the bold, courageous truth lovers would take a definite stand for Jesus Christ and confess Him before men. Since the gospel was so very unpopular then, at the begining, only the the genuinely converted would take their stand for the truth. Those who were simply convinced but not converted were ashamed of it when it was held up to ridicule. Even at the present time there are many Christians who are ashamed of the gospel under certain conditions. Many are ashamed to walk down one of our thoroughfares with a Bible in his hand–ashamed of Christ and of His word. May this never be said of any of us!<\/p>\n
Paul affirms that the gospel is God’s power. The word rendered power is the one from which our English word, dynamite, comes. There is indeed spiritual dynamite in the Gospel, power enough to lift a soul from a never-ending hell and to put his feet upon the solid rock of eternal security. What the world needs today is not so much knowledge as power. In the spiritual realm this is certainly true. Nevertheless, there is all the power necessary for those who will accept the truth and receive the Saviour as Lord and Master.<\/p>\n
The gospel is God’s power unto salvation to everyone who believes. The gospel has the power to bring a man into a saved condition. „Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life (John 5:24). The one who believes on the Lord Jesus has everlasting life–has it now, and will never come into condemnation, the reason being that he has „passed out of death into life.“ This is what is meant by the gospel’s being the power of God unto salvation.<\/p>\n
The gospel is God’s power unto salvation to everyone who believes. Men are saved by the grace of God through faith, not by works. Throughout the New Testament the emphasis is laid upon believing, trusting Christ and the merits of His shed blood for the forgiveness of sins and eternal life. Men are saved by faith and not by feeling. If a person will only take a stand upon the naked, unvarnished Word of God and trust Christ, the Lord will perform the miracle of regeneration in the heart. He cannot afford to depend upon his feelings, which fluctuate. And, finally, his faith must be centered upon the Lord Jesus Christ who is the same yesterday, today and forever (Heb. 13:8).<\/p>\n
The gospel is to be given to the Jew first. But there are two constructions placed upon this passage, which deserve full and open-minded investigation. Certain excellent brethren tell us that the gospel was, according to Acts 1:8, to be proclaimed first in Jerusalem, and in all Judaea and Samaria, and finally in all the world. In other words according to this interpretation the Gospel was to be given to Israel nationally at the beginning of the dispensation. After this task was completed, the heralds of the Cross were to turn to the Gentiles. This program according to these good brethren, was carried out, as we see unfolded in the Acts of the Apostles. Thus we are told today that the Gospel was given to the Jew first, just as this passage says, and that, since Israel nationally did not accept it, the church is not to concern herself about giving it to her nationally now. According to this theory God is now taking out from among the Gentiles a people for His name (Acts 15:14). Furthermore we are told that, according to Zechariah 12:10, the Jews will look visibly and bodily upon the Lord Jesus when He returns and will be converted by seeing Him personally. The church therefore is not to make any special attempt to get the gospel to Israel now. The conversion of the nation, according to this theory, is the work which the Lord Jesus will perform and not His disciples at the present time. Zechariah 12:10 in the King James Version has the the expression „look upon me whom they have pierced.“ The Revised Version, following literally and exactly the Hebrew, renders the words: „… they shall look unto me whom they have pierced.“ There is a vast difference between the two renderings. The inaccurate translation of the Common version teaches that the Jewish nation will look upon Christ bodily and visibly when He retruns at the end of the Tribulation and thus will begin to mourn and accept him. But the Revised Version, properly translating the Hebrew idiom, declares that the Jews will look to the Messiah whom they have pierced. They cannot believe upon Him of whom they have never heard, and they cannot hear without a preacher (Rom. 10:14,15). It is God’s plan, by the preaching of the Gospel, to save them that believe (I Cor. 1:21). Thus the theory under examination is contrary to the teaching of the Scriptures.<\/p>\n
In Romans 1:16 Paul declared that the gospel is to the Jew first, and then to the Gentiles. God has never revoked this order. As we have just seen, the expression, to the Jew first, is so very frequently interpreted to teach that the gospel was to be preached to the Jewish nation in the beginning of the Christian Dispensation only. This is indeed a mistake. It is against all the facts in the case. Its meaning, therefore, must be that which is in accordance with the normal construction, namely, that it is to be given to the Jew first at all times and in all places. Although the Apostle Paul was the one especially sent to the Gentiles, he practiced going to the Jews first in every locality where they were. After having given them the truth, he turned to the Gentiles of the community. For example at Antioch in Pisidia he went to the Jew first. When they rejected the light, then he turned to the Gentiles (See Acts 13:44-49.) From Antioch Paul and Barnabas went to Iconium where they entered into the synagogue upon arrival and preached to the Jews. When Paul arrived in Corinth he went to the Jews of that city first. When they rejected the message, he turned to the Gentiles of that vicinity (Acts 18:6.) At Ephesus he went first to the Jews in the synagogue and reasoned with them for three months. When they became hardended and disobedient, he left them, went to the school of Tyrannus, and there continued preaching for two years to both Jews and Geeks. (Acts 19:8-10.) When he arrived in Rome, he called the Jews to him and preached the gospel to them. He gave the Jews the full opportunity of receiving the truth; but when they opposed, he truned to the Gentiles, (See Acts 28:23-28.) Paul’s practice shows what he meant by saying that the gospel is to the Jew first and also to the Gentile. Since God has never rescinded this order, it stands today the same as ever. It is the will of God that every church and every group of believers should put the Jew first on its missionary budget and program. What is true of groups is also true of individual Christians.<\/p>\n
The reason for the gospel’s being the power of God unto salvation to everyone who believes is that a righteousness of God is revealed in the Gospel. It is a righteousness which originates with God, and which is offered to those who believe. In the New Testament the word in the original rendered „righteousness“ is derived from a root which means custom; right; and a judicial hearing, etc. The righteous person in the sight of God is one who has been judicially pronounced as righteous; that is, his life after the judicial sentence is given is reckoned as being in accordance with that which is customary and right, viewed from God’s standpoint. He and his life are in harmony with „everlasting righteousness“ (Dan. 7:27), which, literally rendered, is the righteousness of the ages. Thus the one who is righteous–and who has thus been pronounced righteous–is one in respect to whom all obligations have been met and who is standing in God’s sight as one who has met all obligations and responsibilities toward the standards of „the righteousness of the ages.“ Of course no one can by his own efforts, life, and conduct meet the standards of everlasting righteousness. But, as we shall see in discussing Romans 5:21-51, the Lord Jesus Christ in His atoning death met every obligation of the standard of everlasting righteousness in His dying for us in our stead. Thus in Him as our representative we have met all duties and obligations and are thus pronounced righteous in every particular by the Lord, the righteous Judge.<\/p>\n
The term used by Paul, indicating „to justify,'“ „to pronounce one righteous,“ is employed in the Septuagint, the Greek Version of the Old Testament, to translate the word which in the Piel and Hiphil verb stems means „to pronounce a person right or just.“ Thus in both the Old and the New Testaments the word rendered „righteous“ or „to make righteous“ carries the fundamental idea of the pronouncement of a judicial decision which absolves one from all responsibility or guilt and presents such a one as righteous in the sight of God and as having met the standards of righteousness that prevail throughout all the ages of eternity.<\/p>\n
This righteousness of God of which Paul speaks in verse 17 is a righteousness which originated with God and is freely conferred upon those who accept it by faith. It is from faith and unto faith. Some have thought that the expression, from faith unto faith, indicates growth and development. This idiom does in certain contexts indicate such progress and development; but it cannot have that meaning here, because Paul is not speaking of growth and development but of an instantaneous act on the part of God. It is pronouncing one as just in His sight. In view of this fact I might paraphrase the expression and write the clause this way: „For therein is revealed a righteousness of God from faith and unto faith …“ This rendering is in perfect accord with the statement found in 3:22 „… even the righteousness of God through faith in Jesus Christ unto all them that believe …“ This righteousness is obtained by faith and it is conferred upon those who believe. Thus it is from faith and unto faith. A similar thought is expressed in Philippians 3:9. Paul did not want a righteousness that was by works, but one by faith in Christ–the righteousness which is from God upon faith. (See R.V., margin.) Salvation and the righteousness of God are taken hold of by faith and are conferred upon those who have such a faith.<\/p>\n
In anouncing that the righteousness of God is procured by faith, the Apostle asserted that this thought is expressed in Habakkuk 2:4: „But the righteous shall live by faith.“ Whenever a passage is quoted in the New Testament from the Old, the student should go back to the original context and study the passage in its proper setting. After he has done that and has gotten all the facts, he is in a position to study the quotation in the New Testament setting and to see the application made. If the situation to which a passage taken from the Old Testament is applied does not fill out the full picture of the prophecy in the original text, we may know that the thing to which it is applied in the New Testament is but a partial, limited, or incomplete fulfillment of the original, and that God will in His own good time fulfill the passage just as foretold.<\/p>\n
When we turn back to Habakkuk, chapters 1 and 2, we see that in answer to a complaint of the prophet concerning wickedness in Israel, God foretold that He would raise up the Babylonian conqueror, Nebuchadnezzar, to punish Israel (Hab. 1:5-11). Then the prophet was puzzled concerning God’s using such a wicked, ruthless tyrant as Nebuchadnezzar to punish sinful Israel for her misdeeds, since she was not in any sense so wicked and cruel as Nebuchadnezzar and his Babylonian subjects. This we see in Habakkuk 1:12-17. The prophet said that he would get on his watchtower (a figure drawn from familiar sights) and see what God would answer him. Then the Lord spoke to him and instructed him to write the vision and make it plain in order that the one reading it might run. „For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay. Behold, his soul is puffed up, it is not upright in him; but the righteous shall live by his faith“ (Hab. 2:3,4). The Lord told the prophet that the vision was for the appointed time and then declared that it pertains to the end, that is, to the end time. Jehovah admitted that there might be some time before this vision would be fully carried out–„though it tarry, wait for it, …“ This vision of a certainty will be realized. When the end time comes, it will speedily be fulfilled. In this vision the prophet saw Nebuchadnezzar and his hosts coming against Judah, which part of the prediction was fulfilled in the near future viewed from the prophet’s day. But the Lord informed the prophet that the attack from Babylon and the consequent exile did not exhaust the prediction. That was but the immediate, partial fulfillment of the vision. The main part of the prophecy would be fulfilled, declared the Lord, in the end of the age. Thus we may be certain that this vision is an illustration of the principle of double reference. Nebuchadnezzar was seen at first as the leader of the Babylonians who were hostile toward the people of Israel. Then there loomed also in the vision a far more powerful figure than Nebuchadnezzar, who will arise in the end time, and who will bring his forces against the people of Israel. When we read this passage in the light of related ones, we see that this is none other than the Antichrist and his forces who will come against Israel in the end time.<\/p>\n
In speaking of this future world dictator, Habakkuk stated that „his soul is puffed up, it is not upright in him.“ What is said of him was also true of Nebuchadnezzar, but it will be pre-eminently true of the Antichrist, who will exalt himself above all that is called God or that is worshiped as God, and who will go to Jerusalem and sit in the rebuilt Temple, presenting himself as God. But the righteous one shall live by his faith. The marginal reading is, “in His faithfulness,“ which rendering is the normal, literal one and is to be preferred above the text version. In the time of the end, when the Antichrist will put up the strongest possible opposition against God and his plans, those who are righteous–pronounced righteous by the Lord–will live in their faithfulness; that is, continue in this life in their faithfulness, in being faithful to the Lord. Here is a promise that those who are pronounced righteous in this future time of world stress will be preserved if they persevere in their faithfulness; otherwise they will go down (even though they are justified and are saved) under the mighty titanic stroke of this world dictator. Those, therefore, who turn to the Lord during the Tribulation and are saved are promised that they will be preserved and protected during the Tribulation and will go through to the end, provided they continue steadfastly in their faithfulness. If we are to judge the future by the past, we know that many people who have been justified and are saved have not continued in their faithfulness and have perished during times of persecution. In this connection, however, we are not to conclude that all who have fallen under the strokes of the wrath of imperialism during times of persecution have been unfaithful. Such a conclusion is unwarranted by the facts. But this passage is looking forward to the time of the Tribulation when the Antichrist will be in power and is not looking to any other period of time. Thus the prediction is very specific and holds out a promise to the saved people of this future time. They will be preserved through that period of judgment and will enter the great Millennial Age, provided they are steadfast in their faithfulness to God. Such is the significance of the passage in its original setting.<\/p>\n
This prediction is again quoted by the writer of Hebrews in the tenth chapter. Let us look at this passage to see how it is here applied. In Hebrews 10:26-31 the inspired writer speaks of certain ones who had heard the truth, but who had not accepted it; on the other hand, they, figuratively speaking, trample the Son of God under their feet, count His blood an unholy thing, and do despite unto the spirit of grace. There were such characters in the Apostolic Age to whom special privileges and advantages had been granted in order to prepare them for witnessing to the truth if they would accept it. We may be certain that the ones mentioned in this passage are the same as those described in Hebrews 6:4-8. Unparalleled opportunities and advantages had been granted to them in a miraculous manner. Nevertheless, they rejected all this light and refused to accept Christ. There is therefore now no sacrifice for such willful sinning. These turned back from the light and from the Saviour, drew back unto perdition, and were absolutely and eternally lost. In Hebrews 10:32-35 the Apostle called the attention of the Hebrew Christians to the sufferings which they endured when they accepted Christ. Great were their afflictions. The enemy seized their earthly possessions and yet, they took all of this with great joy, knowing that they had a better and abiding inheritance in glory. He called their attention to the past and to their heroic stand for Christ. The writer urged them not to cast away that boldness but to press forward and declared to them: „Ye have need of patience, that, having done the will of God, ye may receive the promise. For yet a very little while, He that cometh shall come, and shall not tarry. But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him. But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul“ (Heb. 10:36-39). In enforcing the necessity of patience on the part of one who had accepted Christ and had thus done the will of God our writer quoted in a free manner from Isaiah 26:20 and blended this prediction with the one from Habakkuk 2:5. Thus the words, „For yet a very little while,“ are from Isaiah; but in the Book of Hebrews this quotation blends with the one from Habakkuk. When we look at Habakkuk 2:3 we see that Jehovah mentioned the vision and referred to it in an impersonal way by saying that „it hasteth toward the end … though it tarry, wait for it …“ The antecedent of the pronoun it is vision, but the prophet definitely saw the vision very clearly and distinctly. The writer of Hebrews inserts the personal pronoun „he“ for the impersonal pronoun „it“ and interprets the passage as a prediction of the second coming of our Lord, which will occur at the end of the Tribulation. The idiom, the coming one, which is translated, he that cometh, is a purely messianic designation. We therefore know that this is the Messiah who appears in this prediction. Thus the words, „For yet a very little while,“ are from Isaiah; but in the Book of Hebrews this quotation blends with the one from Habakkuk.<\/p>\n
In the next line of this prediction (Heb. 10:38) the statement is made: „but my righteous one shall live by faith: and if he shrink back, my soul hath no pleasure in him.“ Those who turn to the Lord in the Tribulation and become righteous upon the basis of the righteousness of Christ, whom they accept, will live in their faithfulness to God; that is, if they are true to their convictions and are bold in their stand for the Lord, He promises to keep them alive and preserve them to the end of the Tribulation that they may enter the Millennial Age without passing through the portal of death. On the other hand, if they shrink back, even though they are saved, His soul will not have any pleasure in them–that is, in their shrinking back and failing to give a clear ringing testimony for Him who has saved them.<\/p>\n
But the author of the Epistle declared that he and these Hebrew Christians were not of them that shrink back unto perdition, but were „of them that have faith unto the saving of the soul.“ Those who shrink back unto perdition are the ones that are mentioned, as I said in the beginning of this discussion, in Hebrews 10:26-31. Thus when anyone examines the context of Hebrews, chapter 10, he sees that the inspired writer interprets and applies the language of Habakkuk to the same situation in the end of this age and at the time of Christ’s second appearing.<\/p>\n
The Apostle Paul in Galatians 3:11 quoted Habakkuk 2:4 declaring: „… The righteous shall live by faith …“ From this context it is evident that the Apostle is not speaking of one’s faithfulness in conduct, but rather to the initial faith of anyone when he accepts the Lord Jesus Christ as Saviour. The entire tenor of the Galatian Letter is to the effect that men are saved by faith, trust. All conduct and deportment are excluded from this context and yet Paul quoted from Habakkuk 2:4. In view of this fact, then, we realize that Paul saw, lying behind one’s faithfulness, trust in God. Faithfulness implies faith in the abstract sense of the term. Expressed differently, faithfulness is but the outward manifestation of faith. Thus Paul was logical in applying this passage to his discussion of justification by faith in the Galatian Letter.<\/p>\n
When anyone looks at the entire scope and teaching of the Epistle to the Romans, and when he remembers that in Romans 1:17 Paul quoted Habakkuk 2:4, it becomes quite evident that he is using the passage here as he did in Galatians 3:11. Thus men are saved by the grace of God through faith. They are to be rewarded according to their works. In the Tribulation when the Antichrist will be persecuting those who turn to the Lord at that time, the reward of faithful consistent living that is held out to such persons is that of preservation during those difficult times. Thus in their faithfulness they will be preserved unto the end of the Tribulation and will enter that golden Kingdom Era, not through the portals of death, but by being translated at the end of the Tribulation, when Jesus comes all the way to the earth.<\/p>\n
From this discussion one can see the richness and the fullness of the meaning of the Scriptures, when they are properly handled–in a scientific and scholarly manner.<\/p>\n
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