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 Monthy<\/p>\n
Installment 3
\nRomans 1:18-2:16<\/p>\n
THE LOST GENTILE WORLD<\/p>\n
In our study of the Epistle to the Romans we have come to 1:18, which begins a discussion of the lost Gentile world, and which continues to the end of the chapter. In 16 and 17 Paul has told us about the glorious Gospel in which a righteousness of God is revealed from faith unto faith. But one cannot understand salvation unless he understands fairly accurately damnation, the thing from which one is saved.<\/p>\n
I. The Revelation of the Wrath of God<\/p>\n
„For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness“ (Romans 1:18).<\/p>\n
This verse begins with the conjunction, for, which introduces a reason for the statement just preceding this one. This righteousness of God is revealed to all who believe, for the wrath of God is likewise being revealed against all ungodliness and unrighteousness. Paul was careful to put the verb in the present tense–„the wrath … is being revealed.“ God cannot tolerate sin. He has wrath and indignation every day. „God is a righteous judge, yea, a God that hath indignation every day“ (Ps. 7:11). The reason for His having indignation daily is that men and women are trampling under foot His sacred laws and mandates and are going on in their self-will and determination. The inexorable and unchangeable law of God is that man reaps exactly what he sows. If a man sows his wild oats, even in this life he reaps the same. Israel sowed the wind and reaped the whirlwind in that she rejected God’s plan and sought for a king, something that God positively forbade her doing. We need to realize the importance of the statement of God, „Be sure your sin will find you out.“ The wrath of God was revealed against David because of his having sinned. Though he was forgiven, he suffered till the last day of his life. According to Nathan the sword did not depart from him and never will depart from his house until this age is brought to a close, the curse lifted, and the age of righteousness is revealed. What was true of David is true of every man, woman, and child. One cannot sin with impunity.<\/p>\n
Men need to realize the true character of God which is set forth in Exodus 34:6,7: „And Jehovah passed by before him [Moses], and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth; keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation.“ We hear much about the love of God. We cannot hear too much about this characteristic of the Almighty. At the same time we cannot learn too much about His wrath and indignation. He cannot tolerate sin. Sin in every phase must be punished.<\/p>\n
Romans 1:18 declares that „the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder (or hold down) the truth in unrighteousness.“ While God is indignant at all unrighteousness and punishes every sin and disobedience, His indignation is especially stirred against those who hinder the truth by their ungodliness and unrighteousness. There are those who, figuratively speaking, have taken a postgraduate course in unrighteousness and ungodliness, and who finally do what they can to hinder the spread of the truth of God. In the days of our Lord Jesus Christ there were those who, as He declared, took the key of knowledge and would not enter the kingdom of heaven and would not allow those who were attempting to enter it to do so. They did not want the truth; neither did they want anyone else to have it. Moreover, by their selfishness and their fleshly nature, they were taking advantage of every situation, and were, by their ungodliness, hindering the truth of God. What they did spoke so much louder than what they said that the people could not understand their teachings. Special judgment from God is due to come to all who hinder the truth in unrighteousness and ungodliness.<\/p>\n
While God has revealed His wrath against all unrighteousness in the past as He is doing today, there is coming a time when He will especially reveal His wrath and His indignation. That period is the time which is designated by Isaiah as „the time of Jacob’s trouble.“ In Romans 2:5 the Apostle declared to Israel, „After thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God …“ There is to be, according to this passage and related ones, a special time when God’s wrath will be poured out and will be revealed. God only knows how soon that time will be upon us! This day of wrath is a period of seven years which is described in Revelation, chapters 6-19. During this time God will pour out His wrath upon a God-defying and self-loving world.<\/p>\n
II. The Revelation of God to Man<\/p>\n
There is no occasion for anyone’s saying that he is an atheist, skeptic, infidel or agnostic. Such attitudes of mind are abnormal. They are the result of forces and influences which are of the evil one. God has not left himself without witness to everyone who comes into the world.<\/p>\n
A. The Revelation of God in the Souls of Men<\/p>\n
„Because that which is known of God is manifest in them; for God manifested it unto them“ (Romans 1:19).<\/p>\n
There is a certain amount of knowledge regarding God which may be gained apart from the revelation found in the Scriptures. This type of knowledge is spoken of by Paul as „that which is known of God.“ Concerning this knowledge Paul declared that it is manifested in them, that is, in those of whom he was speaking when he declared that they hindered the truth in unrighteousness and ungodliness. Moreover, it was in them because God had revealed it unto them.<\/p>\n
This natural revelation of God to the souls of men I might illustrate as follows: With a precision camera one can make almost any kind of picture, and take, humanly speaking, a perfect photograph. The person must know the type of film that he should use for all occasions and purposes. He must understand how to operate his instrument. He must be able to take his light reading. He must adjust his shutter speed. In other words, he must operate the camera accurately. When he does this, the image of the object, the likeness of that which is to be reproduced, is transferred from the original to the film within the camera. Let us think of our minds and hearts as a camera in which a perfect film is placed. We may compare our eyes to the lens. As little children, when we begin to notice things, the lens of our spiritual camera are open. We look into the heavens. We see the celestial bodies in their majesty and glory. We recognize standing behind the material universe the invisible, omnipotent, omniscient, omnipresent One. Thus there is transferred and stamped indelibly upon the film of our souls the image of the one true and living God. „That which is known of God“ therefore, is transferred to our souls at a very ealry age. I recall, as a mere child, how I used to lie upon the grass and look into the heavens by day and by night. I saw evidence, in my childish way, of movement, order, symmetry, power, intelligence. Independent of what others said and did, I came to the conclusion that there must be some great, intellectual Being who is standing behind all things, and whom I could not see with the physical eye–as He controls the movements of the universe. This image was stamped indelibly upon my soul. That this is correct is shown by verse 20. This knowledge of God the philosophers call natural theology.<\/p>\n
B. The Revelation of God in Nature<\/p>\n
„For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.“<\/p>\n
Under section „A“ I have been speaking of the image of the invisible God that is transferred to the soul of every normal child. It remains there until such a one either deliberately refuses to believe, or until some influences are brought to bear in the life that warp the mind and erase from the soul this picture. As a rule this picture remains indelibly stamped upon the soul throughout life, even though the individual may deny the fact. That this statement is correct may be seen from the fact that even atheists and infidels, who deny the existence of God and the inspiration of the Scriptures, in critical moments when they are face to face with eternity often reject their infidelity and skepticism and call upon God for mercy.<\/p>\n
Even though we grant that there are people who have by their own willfulness rejected the idea of God and erased the impression made upon their souls in childhood, yet there is stamped upon the visible unverse a sufficiently portrayed piture of the Almighty in order that men might be without excuse. A rational, honest man who will for one moment consider the heavenly bodies in their movements must come to the conclusion that there is a Supreme Being who created all these things and who is guiding and controlling them. We might think of the universe as a mechanism. To be more specific, let us think of it as a great chronometer that is moving with exact and utermost precision. Everyone knows that there must be an intelligent being who makes any mechanism and who controls it and keeps it running in order. No mechanism ever ran of its own accord or by its own power. Since the universe has been running throughout time, with regularity and precision, we know there must be a great Engineer whose power and knowledge are sufficient to enable Him to keep this great universal chronometer running and keeping exact time. God has thus stamped His existence upon the world and there is now no excuse for anyone’s being a skeptic or atheist.<\/p>\n
III. Man’s Original Standing with God and His Downward Plunge<\/p>\n
„Because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. 22 Professing themselves to be wise, they became fools, 23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things“ (Romans 1:21-23).<\/p>\n
In verse 21 Paul declares that man knew God originally. According to the Genesis account man did know God. At various times the Almighty appeared to man in Eden and held sweet communion and fellowship with him. His powers were alert and unhampered by sin. His vision was clear, and he could understand whatever revelations that God made to him. And even after his rebellion and his sin, he still had a knowledge of God. This is reflected in the fourth chapter of Genesis. Though the descendants of Cain walked in his way and developed a godless civilization, Seth and his posterity preferred to retain the Almighty in their knowledge and to worship the only true and living God.<\/p>\n
The artifacts and various things that were discovered by the late Professor Langdon of Oxford led him to the irresistible conclusion that man originally was a monotheist, and that only later did he develop polytheism. This discovery is in perfect accord with the revelation of Paul in Romans chapter 1.<\/p>\n
Although man had this knowledge of God, he refused to glorify Him as God. It is in God that man lives, moves and has his continual being. He is utterly dependent upon the Almighty. But the heart of man, in its corrupted state, generally will not render the homage and adoration that is due the Almighty from His dependent creatures. Thus, as Paul says, men refused to glorify God–to acknowledge their dependence upon Him and to give Him the glory and honor due His name.<\/p>\n
When they took this attitude toward Him, they refused to give thanks. They accepted and partook of His bounties but in no way showed their appreciation. Such is the way that most people of the world do today.<\/p>\n
The next step that man took away from God was to become vain in his reasoning. Not having the knowledge of God, the natural heart of man became puffed up with pride, thinking that he could get along without God and be independent of Him. Thus he made all his calculations, leaving the Lord out of consideration. When he did that, all of his conclusions were of course incorrect.<\/p>\n
The next step in man’s plunge to the horrible abyss mentioned in the rest of the chapter was his heart becoming darkened and senseless. This is a natural consequence of rejecting light and truth. God is the source of light. When one shuts out the light that comes from the knowledge of God’s existence and of His perfections, naturally his heart is darkened. In all his movements and thinking he is like a man in a dark room, feeling around and trying to find his way. In addition to the darkness that envelopes the one thus departing from God, such a ones heart becomes senseless. All of his perceptive powers become enfeebled and insensitive. This condition of heart is in evidence on every hand today. Those who thus have their minds and hearts darkened and their senses benumbed cannot percieive things in their proper perspective. Although man reached the point where he was walking around in darkness, he still believed that he was wise and understood the phenomena of his environment. In making this profession he became a fool. A fool is the one who lacks knowledge and perception, and cannot see things as they are. Moreover, he is the one who is living on the fleshly plane, and is satisfying carnal desires, and is neglecting his spiritual and intellectual needs.<\/p>\n
Finally, we are told that man, in his departure from the Almighty, changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four footed beasts, and creeping things. A view of the idolatrous situation throughout the world shows that men everywhere, after they had forsaken God and refused to have Him in their knowledge, made gods after their own likeness and the likeness of various creatures. A most interesting and enlightening study of the various gods of the different nations throughout their history might be made at the British Museum. Gods of the various nations have been procured and are there on exhibit, not only those of ancient times, but those of the modern world also. Thus the statement of the Apostle Paul concerning man’s idolatry is absolutely in accordance with all the facts.<\/p>\n
IV. Man Forsaken of God<\/p>\n
We are told that, when man thus departed from God He gave him over to carry out the evil inclinations of his heart. Of course, God gave him over to a reprobate mind and to practice the things that are detrimental to him, only when his case was hopeless. God never forces any man’s will. He worries, figuratively speaking, along with one just as long as there is any possiblitly of His getting him to return. When, however, anyone reaches the point that no moral suasion will avail, the Lord abandons him to his fate. Three times in this chapter we are told that God gave over humanity to the working out of the corruption of the heart. This is found in verses 24, 26, and 28.<\/p>\n
„Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: 25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. 28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; 29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, 30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 31 without understanding, covenant-breakers, without natural affection, unmerciful: 32 who, knowing the ordinance of God, that they that practice such things are worthy of death, not only do the same, but also consent with them that practice them“ (Romans 1:24-32).<\/p>\n
If anyone wishes to know exactly what Paul was describing in vss. 24-32, all he has to do is to go to Pompey, Italy, for instance, and visit the various houses that have been unearthed. Immoral practices and evil, wicked deeds of the people of Pompey are portrayed in pictures on the walls of certain houses. We have every reason to believe that what was practiced in Pompey and Herculaneum was prevalent in the average city of the Greco-Roman world. This type of life and conduct mentioned by Paul in Romans, chapter 1, is also alluded to by secular historians. They do not, however, give such a gruesome, horrible picture of moral conditions as the Apostle Paul did by the Spirit of God.<\/p>\n
Though God did give over the heathen to abandonment and to the working out of the the corruption of his depraved heart, He now commands all men everywhere that they should repent and turn to God.<\/p>\n
„The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men in that he hath raised him from the dead“ (Acts 17:30,31).<\/p>\n
THE PREDICAMENT OF THE JEW AS JUDGE<\/p>\n
In Romans 1:18-32 the departure of man from God originally was set forth. Man at first had the knowledge of God, but he did not honor Him as such. Neither was he thankful. He therefore turned away from God and became vain in his reasoning. When he reached this point, he began to engage in idolatrous practices. When he thus turned his back upon God, the Almighty gave him over to work out the evil things of his depraved heart. The blackest picture appearing on the pages of History is found in this descripton of the lost Gentile world presented by Paul in Romans 1:18-32. In Romans chapter 2 Paul turns to the Jew and presents his case as it stands at the present time. He begins his discussion with this startling statement: Wherefore thou art without excuse, O man, whosoever thou art that judgest …“ The Apostle is very tactful and wise in drawing his conclusions and turning from the lost Gentile world to discuss the Jewish situation. That Paul has the Jew in mind, even though he does not call his name at the beginning of this chapter is evident from what he says. This becomes very apparent when one notices verse 4 in which the Aposotle charges the one whom he has in mind as despising the riches of God’s goodness, forbearance, and long suffering. This language can refer only to the Hebrew. Finally, in vs. 17, he mentions the Jew outright and in plain words discusses the Jewish problem.<\/p>\n
I. The Jew, Siting on the Bench,
\nAgrees with the Judgment Pronounced Upon the Gentiles.<\/p>\n
„Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practice the same things. 2 And we know that the judgment of God is according to truth against them that practice such things. 3 And reckonest thou this, O man, who judgest them that practice such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?“ (Romans 2:1-4).<\/p>\n
Paul, in a very dramatic and graphic manner, represents the Jew as seated on the bench, and, as judge, pronouncing condemnation of the Gentile world for its departure from God and its immoral, unsavory practices. Thus the judge agrees with Paul the witness that he has presented the case of the Gentiles world accurately.<\/p>\n
The Apostle immediately turns to the one seated on the bench and, assuming the role of a witness against the judge, declares that he is without excuse. „… for wherin thou judgest another, thou condemnst theyself; for thou that judgest dost practice the same things“ (2:1b). A person’s practicing things which he as a judge condemns reminds us of King David who took the wife of Uriah and had him placed in the most dangerous position in the battle in order that he might be killed. Nathan the prophet was sent by the Lord to David, and he spoke a parable concerning a poor man who lived in a given community and who had a pet lamb. In the same vicinity there lived a rich man with large flocks of sheep. When a visitor came, the rich man seized the pet lamb of the poor man and made a feast for him. When Nathan reached this part of his parable, David’s wrath reached the exploding point, and he said, „As Jehovah liveth, the man that has done this is worthy to die: and he shall restore the lamb fourfold, because he did this thing and because he had no pity“ (II Sam. 12:5,6). In reply Nathan pointed at David and said „Thou art the man!“ Thereupon the King in real conviction of sin confessed his wrongs and asked God’s forgiveness, which thing was granted. But David had to pay the price of his sinning, which was that the sword should never depart from his house. One may be forgiven, but every son whom the Lord receiveth, He chasteneth.<\/p>\n
In vs. 2 Paul tells the Jew who thus criticizes the Gentiles, and who practices the very thing perpetrated by them, that both he and the Jew know that the judgment of God is according to truth to them that practice such things. In vs. 3 he asks the Jew does he think he can escape the punishment from God due for his sin? The rhetorical question demands the answer no.<\/p>\n
In verse 4 we have this language: „Or despiset thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?“ The Jew at the time Paul wrote this statement was despising the riches of God’s goodness. God had been good to Israel. When Abraham and Sarah were past the age of parenthood, God performed a biological miracle upon their bodies which made possible the birth of Isaac. This miracle is called and act of creation (Isa. 43:1). When Israel developed into a nation and was in slavery in Egypt, God, with a strong hand and an outstretched arm, went to Egypt and delivered her from bondage. At Sinai He gave His law to her. Throughout the wilderness wanderings God performed miracles daily in her behalf, meeting her actual needs. Joshua led the nation into Canaan and fought the battles against the Canaanites and settled the people in the country. Throughout Israel’s history, God bore with her and blessed her, notwithstanding her infidelity and failures. Thus the Apostle calls the Jew’s attention to the fact that he at that time was despising these unparalleled blessings and gracious dealings. He also charges the Jew with despising, belittling, underrating the forbearance of God. The forbearance of God refers to Gods exercising mercy toward Israel and not punishing her for her present attitude. The nation had rejected the Messiah when he came. If God had dealt with the people of Israel upon the basis of the merits of their case, He would have blotted the nation from the globe. But he didn’t do that. He exercised forbearance in not instantly wiping out the nation.<\/p>\n
In the third place, Paul asked the Jew: „… despisest thou the … longsufering …?“ This word looks toward the future. God will still exercise patience with the nation of Israel and will bear with the people, doing everything in His power for them without forcing their will. In asking concerning the Jew’s despising God’s goodness, forbearance, and long suffering, the Apostle called attention to the fact that they did not realize that the goodness of God is the thing that is attempting to lead the nation to repentance. Our translation is rather incaccurate in rendering the word in the original „leadeth.“ The idiom properly rendered should be, is trying to lead thee to repentance. God’s goodness from the time that Israel rejected the Messiah has been trying to lead the nation to repentance. His goodness is still trying to lead her to repentance. He will continue in this attempt until He succeeds. In our consideration of this point, let us remember that God does all that He can, that He uses all moral suasion and providential overruling in order to bring people to repentance. But He always stops short of forcing anyone’s will. Under His moral government of the universe He must stop short of forcing or coercing the will. From other scriptures We know that eventually God will thus be successful in His attempt to bring the nation to repentance and to the acknowledgment of rejecting her Messiah.<\/p>\n
In continuing to underrate or underestimate and thus despise God’s goodness, forbearance, and loing-suffering, Israel keeps treasuring up for herself wrath in the day of wrath and revelation of the righteous judgement of God. This is seen in verse 5:<\/p>\n
„But after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God“ (Romans 2:5).<\/p>\n
David in Psalm 95 foretold the coming of God to earth and warned the people of Israel that, when they heard His voice, they should hearken. As an example of warning to them king David held up the Hebrews who disobeyed God in the wilderness and who perished on account of their unbelief. In this prophecy the King called Israel’s attention to the fact that there would be a period of time which he designated as „To-day“ in which they would have the opportunity of giving heed to His voice. In the event that they failed to heed the warning, the wrath of God would burst forth upon them. An examination of all related passages and the facts show that this period called „To-day“ in Psalm 95 was none other than the period from A.D. 30, when the Messiah was rejected, to A.D. 70, when the wrath of God fell upon the nation by the hands of the Romans under Titus. If, during that period of forty years, Israel had not hardened her heart but had listened to the call of God, there would have been no A.D. 70, that is, no events which occurred that fateful year.<\/p>\n
Thus each year of Israel’s failure to heed the call was treasuring up more wrath, which finally overflowed in A.D. 70. The Apostle Paul, in writing to the Thessalonians (I Thess. 2:14-16) saw that this wrath was inevitable, because he understood, from Israel’s stubborn resistance to the claims of Jesus and from the revelation that was made to him, that Israel would persist in her unbelief and would continue to despise God’s goodness, forbearance, and long-suffering until the wrath would be poured out in A.D. 70. In that fatal year Jewish nationality collapsed, Jerusalem fell, and the Jews were scattered throughout the world. As stated above, each year of Israel’s rejection of the claims of the Messiah is treasuring up still more wrath as the Apostle warned. She will continue to do this until finally the time arrives „in the day of wrath and revelation of the righteous judgment of God,“ the Tribulation Period. This time of judgment is by Jeremiah called „the time of Jacob’s trouble.“ Moses spoke of it as the day of Israel’s calamity. Thus all the wrath that has been stored up throughout these nineteen hundred years of Christian history will pour forth in that period of wrath and revelation of the righteous judgment of God.<\/p>\n
II. The Judgment of the Nations<\/p>\n
According to Romans 2:6 in the day of wrath and the revelation of the righteous judgment of God the Lord will render to everyone according to his works.<\/p>\n
„Who will render to every man according to his works: (Rom 2:6).<\/p>\n
This will be true not only in God’s sending His judgments upon the earth during the Tribulation, but at the end of it, when the Son of man will come in the glory of the Father, will sit upon the throne of judgment, and will judge the nations who will be brought before Him. This judgment of the living nations is set forth in Matthew 25:31-45. In this passage there is nothing said about a resurrection of the dead. The righteous dead are raised before the Tribulation. The wicked dead are not raised until after the thousand years are finished (Rev. 20:11-15). But from the context of Romans, chapter 2, we are certain that Paul was not considering the judgment of the wicked dead after Christ’s reign of a thousand years, but was talking about the judgment of the living nations, when Christ returns and mounts the throne to rule the world in righteousness. From parallel passages we know that at that time the Lord will also reward His saints. All the saints will be brought before the judgment seat of Christ to receive the things done in the body according to that which each has done, whether it be good or bad (II Cor. 5:10). Paul is discussing these very ones in Romans 2:7-10, for he says that to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: … but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek.“<\/p>\n
„To them that by patience in well-doing seek for glory and honor and incorruption, eternal life: 8 but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, 9 tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; 10 but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek: (Romans 2:7-10).<\/p>\n
One must note that Paul is not discussing the subject of salvation. He is simply talking about God’s dealing with people upon the basis of their lives and conduct.<\/p>\n
Since Paul was talking about God’s dealing with people upon the basis of their conduct, naturally he had to speak in legal terms. For each one will receive according to his deeds and actions.<\/p>\n
When the Lord metes out rewards and punishment to people, accordingly as they have done either good or bad, He is going to take into consideration the advantages and the opportunities that each has had. As everyone who is familiar with the Bible’s teaching knows, the Jew has had advantages that the Gentile has never had. With increased light always comes added responsibility. Thus Paul asserts that, when God deals with the nations in judgment, He will deal with the Jew first, and then with the Gentile. In dealing with the people the Lord will not show favoritism, for He is no respecter of persons. Each case will be decided upon its own merits, in the light of the opportunities and advantages that each has had.<\/p>\n
„For there is no respect of persons with God 12 For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law; 13 for not the hearers of the law are just before God, but the doers of the law shall be justified: 14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; 15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them; 16 in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.“ (Romans 2:11-16).<\/p>\n
As we think of God’s judging the world, we immediately think of the light that the various groups of the world have had. The Jew, for example, enjoyed the revelation of God from primitive times. The Christians have all the light that the Jews had in the Old Testament but also have the additional glorious light which comes to us through Jesus Christ and the New Testament. What light have the heathen nations had? It is true that, in modern times, the gospel has been proclaimed in all heathen lands with very few exceptions. Notwithstanding the greatness of the present missionary enterprise, we are told that there are practically one-half of earth’s population that have never one time heard the name of Jesus Christ as being the Saviour of the world. Whatever they have heard of Him has largely been in derision or mockery. It is also true that the gospel was preached in all the world in the first generation of Christianity; for Paul declared that the gospel had been preached in all the world (Col. 1:6) and in all creation under heaven (Col. 1:34). But Christianity died out among the heathen nations and survived only in those nations where there was a Jewish environment. What about the millions and billions of heathen who, during the Christian Era, have never one time heard the message of the redeeming love of Jesus Christ? How will they be judged? This question is answered in Romans 2:12-16. Paul declares that those who have sinned under the law shall be judged by the law; on the other hand, those who have sinned without the law shall be judged without the law. Let us note that all are to be judged by the light that they have. The heathen, not having had the law of Moses nor the gospel of Jesus Christ, yet has the law of God written indelibly in his soul. Christ is the one who is the light of the world, „even the light which lighteth every man, coming into the world“ (John 1:9). There is therefore written upon the hearts and souls of every one who is born into the world the very essence of the law of God, law in the broadest sense of the term. This is what we call innate law or knowledge. All of us are familiar with intuitions, judgments which we are able to make without any teaching or training from men. There are what we call axiomatic truths, not only in the field of mathematics, but in the sphere of morals and ethics, as well as in the realm of religion. One of the old Greek philosophers said that they did not need more knowledge in order to do right, but that what the human family needed was ability to put into practice the knowledge which they have intuitively. In this judgment to a certain extent the old pagan philosopher was correct.<\/p>\n
Every heathen is given this true light when he is born. If he will but live up to it and walk in this light, God will lead him out into the fullness of the light of the Lord Jesus Christ. This is not mere theory. This is actual and real. As proof of this proposition, let us remember Abraham. This man was born into a heathen environment, the Ur of the Chaldees. He was born into a pagan, idolatrous family (Josh. 24:2). He lived up to the light that God had actually put into his soul and spurned the allurements of his environment. God therefore led him out from his country, kinsman, and relatives to a place where he could be associated with Melchizedek, priest and king of God Most High in Jerusalem. God will lead anyone today, regardless of heritage or environment, who will follow the law of God written in the heart and soul, and who will be faithful and true to it. On this point let us hear Isaiah: „The path of the just is uprightness; thou that art upright, dost direct the path of the just“ (Isa. 26:7). The just man here is the one who is living up to the light that he has. God who is upright will direct the path of every such one so that he can get the full light. Our Lord Jesus declared that blessed are they that hunger and thirst after righteousness, for they shall be filled. Cornelius of whom we read in Acts, chapter 10, is another illustration of this principle. He was living up to the light that he had, was praying for more; God therefore answered his prayer and brought him into the full knowledge of the Lord Jesus Christ and salvation.<\/p>\n
Paul showed us that although the heathen will be judged by the light that he has, he will not be saved by that light. As we learn in the third chapter of Romans, none of the heathen world was living up to the light that they had. Neither was there anyone living up to the light that he had within the pale of Jewry. Since neither Jew nor Gentile is living up to the light that he has, each will have to be saved by the grace of God through faith. A plan of redemption through the precious blood of Jesus Christ has been prepared. Those who accept Him will be saved, those who reject Him will be lost.<\/p>\n
In the day that God judges the secrets of men, according to Paul’s gospel, by Jesus Christ, He is going to deal with each one upon the basis of the merits of his case. Let us be faithful and true to the light that we have, walk in it, and give it forth to others–to the Jew first and also the Greek.<\/p>\n
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THE EPISTLE TO THE ROMANS <\/p>\n In the former article we saw that there is coming a day of wrath when the indignation of God will be revealed. Moreover, at the conclusion of that period (the Tribulation) God will judge the people here upon earth, when the Lord Jesus Christ comes to set up His kingdom. Each one will be judged according to his advantages and opportunities–the light which he received, and which he either accepted and followed, or rejected.<\/p>\n In 2:17-29 Paul discusses the Jew and his situation. To this passage we shall now address ourselves.<\/p>\n But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God, 18 and knowest his will, and approvest the things that are excellent, being instructed out of the law, 19 and art confident that thou thyself art a guide of the blind, a light of them that are in darkness, 20 a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth …“ (Romans 2:17-20).<\/p>\n<\/blockquote>\n In 2:1 the Apostle addressed the man who judges another and condems himself in so doing. He very delicately and wisely approached this part of his discussion. As was noted in a former study, the Jew was one who approved the condemnation pronounced in 1:18-32, which was God’s estimate of the Gentile world. With this sentence of condemnation the Jew was in full accord. After having approached his subject most diplomatically the Apostle, in Romans 2:17, addressed the Jew personally an designatied him as such.<\/p>\n The Jew has had advantages that no other race has enjoyed. In the first place, as we have already seen it was by special act of creation that the Jewish race came into existence. When Abraham and Sarah were past the age of parenthood God performed a biological miracle on their bodies and made possible the birth of Isaac. Thus Isaac’s birth is called by the prophet a miracle of creation (Isa. 43:1). God allowed the the Hebrew people to go down into Egypt and there they become a great nation. With a strong hand and an outstretched arm He went into the land of bondage and delivered them. Moses discussed that situation (Deut., chap. 4) and showed that Israel had enjoyed advantages that no other nation had ever experienced.<\/p>\n In the verses quoted above, we see some of the things enjoyed by the Jew. To these we shall now give special attention.<\/p>\n The race of people known as the Jews, or Hebrews, according to Romans 2:17 rested upon the law and gloried in God. The revelation of God in the law of Moses is a most marvelous one. It was and is holy and perfect–though it could not make anyone perfect. Nothing was the matter with the law; the trouble was with Israel. She gloried in the fact that she had the law of God–an advantage that no other nation had. She was resting upon that fact. The Hebrews frequently depended upon the outward manifestations of the revelation of God as a guarantee of security. For instance, in the days of Jeremiah they constantly pointed to the Temple and declared, „The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, are these“ (Jer. 7:4). Thus they interpreted the presence of the Temple with its services and with its revelation as a guarantee of God’s special protection and blessing over the race. The Lord condemned them for thus assuming such a superficial attitude. In the days of Jesus too many Jews depended upon the fact that they were descendants of Abraham. Against this error John the Baptist hurled his philippics as we see in Matthew 3:1-12.<\/p>\n The Jews gloried in God. One should glory in his knowing the Almighty, but there is such a thing as glorying in the bare outward fact that one does have a knowledge of God–a head knowledge in contrast with an experimental knowledge. Knowledge puffs up, but love edifies. It is a fine thing to have a knowledge of God and to glory in Him, when such an attitude is grounded upon the fact of one’s genuinely knowing God and truly following Him. The Jew constantly asserted that he had the will of God as revealed in the Scriptures and knew it. The people who do not have the revelation of God are certainly at a great disadvantage. But those who have it and are availing themselves of every opportunity to understand it are in an advantageous position.<\/p>\n In the light of the revelation of God one who knows the Scriptures can recognize that which is excellent and best. When the searchlight of God’s Word is thrown upon any situation, the one thus knowing the Word of God can recognize that which is excellent and best, because he is „instructed out of the law.“ The Jew of the first century was confident that he was able to guide the blind. He looked around about him and saw his neighbors living in gross idolatry. In the light of the truth of God he could recognize the fact that idolatry is empty and vain, having no spiritual reality to it. The Jew was eager to convert the heathen to his way of thinking and worshiping. Hence oftentimes there were those who would compass land and sea to make one proselyte to the Jewish religion. At the same time, in thus bringing the heathen over to Judaism, he inculcated the traditions of the fathers into the very soul and being of the convert. Whenever anyone espouses a position, though it is wrong, it is very difficult to lead him out of the error in which he has become enmeshed. The Jew, therefore, was very eager, having the outward knowledge of God, to guide the blind into his way of thinking and thus he claimed to be „a light of them that are in darkness.“ Moreover, Paul asserted that the Jew of his time, concerning whom he was speaking, claimed to be a „corrector of the foolish, a teacher of babes.“ The Gentiles without the knowledge of God and the worship of the same were very foolish and in spiritual knowledge they were babes. Thus the Jew’s estimate of the heathen was correct–in these particulars.<\/p>\n In having the law and the prophets, the Jew had „the form of knowledge and of the truth.“ The entire ceremonial system of worship and of service that was revealed at Mount Sinai was only a temporary provision. The whole ritualism was symbolic and typical of the realities which we have in Christ. Some of these things we have already possessed and others we shall receive at the time when the Lord returns to establish His kingdom among men. Because of the typical significance of the law of Moses and the ritualistic service of the Temple, the Apostle spoke of those things as simply the form of knowledge and of the truth. Under Christ, however, we have the spiritual realities which were reflected by those temporary representations under Moses. These things were, as Paul said in Hebrews 9:10 „carnal ordinances, imposed until a time of reformation.“ The time of reformation or the change of the method or system of worshiping God came at the time when our Lord was here upon earth. Thus by His coming and by that of the Holy Spirit, the situation changed from the temporary, symbolic, typical order of worship into the realities set forth metaphorically under the Old Dispensation.<\/p>\n „Thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? 23 thou who gloriest in the law, through thy transgression of the law dishonorest thou God? 24 For the name of God is blasphemed among the Gentiles because of you, even as it is written (Romans 2:21-24).<\/p>\n<\/blockquote>\n After having told the Jew about his attitude, which was the result of his advantages, the Apostle very directly asked the Jew if he were practicing one thing and at the same time teaching exactly the opposite. For instance, he asked the Jew: „Thou therefore that teachest another, teachest thou not thyself?“ The Jew has native ability to impart to others that which he knows. It is as natural for the Jew to instruct others as it is for us to breathe. Israel was a called nation of missionaries, those who were sent with a message to the people of the world. The Jew’s proclivity for teaching is reflected in the Epistle of James. There were, as we see from his prohibition regarding teaching, certain ones who were not prepared to instruct others, but who were aspiring to the official positions of teachers. The Apostle therefore urged his brethren, „Be not many of you teachers.“ The one who assumes the role of a teacher of God’s Word has a grave responsibility resting upon him. The Lord Jesus warned people against breaking even the least of His commandments and teaching men so (Matt. 5:19). While we are thinking of the Jew as a teacher, I wish to remind my readers that the Jews are natural born teachers, as no other race of people is. In the Tribulation there will arise 144,000 Jewish evangelists or teachers of the Word. These will conduct the world-wide revival and bring multiplied millions of souls to a saving knowledge of Jesus Christ. These who are to be the future evangelists do not have the Word of God now. It is, however, for us who have it to proclaim it to all Israel–to sow the seed, the Word of God, throughout the field of Israel at the present time. That seed which falls into the moist soil of an honest heart will germinate and produce genuine Christians. But the Word which is sowed promiscuously throughout all Israel will lie dormant in the dry soil of indifferent hearts. When, however, the rains of the judgment of the great Tribulation come upon that seed, it will germinate in the hearts of 144,000 Jews, who will go forward and proclaim the gospel of Jesus Christ and thus conduct the world-wide revival. It is for us who have the truth of God to give it to Israel now so that at that future time, after the church has gone, this Word may spring forth and come to life in the form of these 144,000 Jewish evangelists.<\/p>\n Those who teach others should first learn the lessons and incorporate them into their own lives. Of Ezra it was said that he „set his heart to seek the law of Jehovah, and to do it, and to teach statutes and ordinances“ (Ezra 7:10). Preachers must first teach themselves, then pass on the message to others. Jesus first began to do, then to teach (Acts 1:1).<\/p>\n But one must practice what he preaches: „Thou that preachest a man should not steal, dost thou steal?“ There are some individuals who try to cover up their wrong doings by denouncing the very things they are practicing. Of course such a life is hypocritical. One should never take or possess that which does not rightfully belong to him. One can steal material, literal goods and use them for his own plans and purposes. One can steal in the spiritual realm as well as in the literary world. Theft in the literary world is called plagiarism. One should therefore be careful not to use nor to appropriate that which is another’s without due acknowledgment. Certainly he should never take anything of a material nature and appropriate it to himself without a right to do so.<\/p>\n Again, Paul declared: „Thou that sayest a man should not commit adultery, dost thou commit adultery?“ I have known of a number of unfortunate situations among ministers who were guilty of breaking this command. In public they have denounced this sin. At the same time they were guilty. I have in mind a number of churches that have received a terrible setback by the minister who was guilty of committing adultery. His sin became known. The cause of Christ is always dragged in the dust by such conduct. Men and women are caused to stumble and a very sad situation arises in connection with such congregations. Though I have just mentioned ministers who are guilty of this sin, the layman is also included in it. God expects both the minister and the layman to live a pure and consecrated life and to resist sin in every phase.<\/p>\n „Thou that abhorrest idols, dost thou rob temples?“ The Jew hated idolatry, though at times during his history the nation did lapse into idolatry. For instance, in the days of Manasseh, king of Judah, the nation plunged into the deepest abyss of idolatry known in the history of Israel. By the Babylonian captivity the Lord purged gross idolatry from the nation. The Jew in the New Testament time literally hated and abominated idolatry, which attitude was correct. But what is meant by the question, „Thou that abhorrest idols, dost thou rob temples?“ What was it to rob temples? This is a very difficult verse. Various answers have been given to the query. Does Paul mean to ask a Jew if he would go around and literally break into an idol temple and steal from the trophies that had been laid up there by devout ignorant pagan worshipers? Some have suggested this. There may be some truth in it. Others have suggested that the Jew would lend money to the heathen with which he would build and support his idol worship. In this way he would be robbing the temple treasury of the pagans. By taking advantage of his financial position and of the financial embarrassment of the pagans, the Jew could lend money at exorbitant interest and thus rob the heathen temples of money. Since it is impossible for us to understand exactly what the Apostle meant, we must not engage in speculation. Of this we may be sure: That whatever was meant by robbing temples, the Jew was doing that which he actually abhorred in others, or the same principles were involved in his doing this unknown act. He would be contravening the principles for which he stood relative to the true and living God. Thus this exhortation is one admonishing those who worship God to be right and live right in all their relations.<\/p>\n „Thou who gloriest in the law, through thy transgression of the law dishonorest thou God?“ A man could glory in the law of God which he had, and at the same time dishonor God by transgressing the law in which he took such delight. It is a very easy matter to delight in certain portions of the Word and to pass by or ignore those things which condemn one’s life. Unfortunately many people receive those things in the Word which especially please them. At the same time they reject those things which condemn them. These often transgress even the very spirit of the Word of God and by so doing dishonor God. By transgressing either the letter or the spirit of the Word men dishonor God.<\/p>\n The conduct of the Jew in the first century was such in many instances that the name of God was blasphemed among the Gentiles because of the shrewd, unprincipled methods that the Jews practiced in their business relations. Thus by their unprincipled dealings, the name of Jehovah the God of Israel was blasphemed among the Gentiles. Doubtless in many instances the name of God today is blasphemed by unbelievers and skeptics because many of those who claim to be genuine Christians act as men of the world do. Whenever Christians do not live in accordance with the spirit and the teachings of the Master and His Apostles, they bring reproach upon the cause of Christ and cause unregenerated people to dishonor the name of God and to blaspheme Him.<\/p>\n „For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision. 26 If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? 27 and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law? 28 For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: 29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God. (Romans 2:25-29).<\/p>\n<\/blockquote>\n Circumcision was the rite which God gave to Abraham and his descendants as a distinctive mark of the covenant into which he entered with Israel. It of course was a rite performed upon the physical body of the individual. At the same time it was a symbol of a spiritual reality, the regeneration of the heart by the Spirit of God.<\/p>\n Circumcision, standing for the spiritual reality in the heart and life, is of great advantage and profit–provided the one thus having the circumcision was a doer of the law. To observe the rites and the ceremonies of the law and at the same time to follow the instructions strictly which were contained in the law was a great advantage to any Jew. The law was an expression of the will of God for him. It was therefore for every Jew to observe, in the spirit in which the instructions were given–to do and to practice the will of God. The one thus practicing what he knew to be God’s will–walking in the light which God had given, would be given more light and blessing. Thus circumcision, with all that was connected with it, was profitable for the one who actually, in the right spirit, observed the law. But the one who was the transgressor of the law, even though he had been circumcised and was included in the covenant relationship, would receive no blessing from the Lord because of his circumcision. In fact, his circumcision was reckoned as uncircumcision.<\/p>\n From this thought the Apostle in verse 26 put, in a rhetorical question, the proposition that the pagan who did not have the rite of circumcision would receive the blessing even though he did not have the outward revelation of God, since he by the Spirit of God would put into practice the moral and spiritual content of the law. It is as the Apostle asserted in another place: Circumcision and uncircumcision avail nothing, but a new creation in Christ Jesus. If therefore the Gentile who does not have the law of God fulfills in the very spirit of his actions that which is represented by the law, he is acceptable to God, and such a one would be in a position to judge the Jew „who with the letter and circumcision“ is a transgressor of the law.<\/p>\n Having the law of Moses and engaging in the ritualism of the Old Testament worship did not make a true Jew out of any descendant of Abraham. The Jew therefore who is simply one outwardly and whose circumcision is only of the flesh is not a true Jew. On the contrary, he is a true Jew who is one inwardly, and whose circumcision is that which is in the heart and not in the flesh.<\/p>\n While it was and is a great thing to be descended from Abraham literally and to have had the advantage of the blessings that have come to the Chosen People through the revelation given by Moses and the prophets, these things avail little, unless one has really experienced the regenerating grace of God in his own heart. The fact is that all other blessings are of no avail unless one comes, accepts the Lord Jesus Christ, by faith, surrenders his soul to God and allows the Holy Spirit to perform the act of regenerating the soul. To Nicodemus our Lord said, „Ye must be born again.“ This birth is from above. It is accomplished by the operation of the Spirit of God, for „That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.“<\/p>\n Thus in Romans, chapter 2, Paul shows the emptiness of the claims of Judaism apart from the Lord Jesus Christ. In view of this fact it becomes absolutely imperative that we who have the truth give it to our Lord’s brethren according to the flesh in the spirit of meekness and love in order that they might come to the Lord and be saved. In their doing so, they become real Jews, in the scriptural sense of the term.<\/p>\n In Romans 1:18-32 Paul showed that the entire world was under condemnation. In chapter 2 he proved that the Jews, though they were in covenant relations with God and though they had the revelation of the Almighty, were under condemnation as a group because they had rejected light. Circumcision, which was in the flesh, availed nothing. As Paul said on another occasion, „Neither circumcision nor uncircumcision availeth anything, but a new creation which is in Christ Jesus.“ Since he had shown that Israel was treasuring up for herself „wrath in the day of wrath and revelation of the righteous judgment of God,“ it appeared to the Jew that he was in the same class with the Gentile. Hence the Apostle, in developing his theme in chapter 3, asked the question:<\/p>\n „What advantage then hath the Jew? or what is the profit of circumcision? 2 Much every way: first of all, that they were intrusted with the oracles of God“ (Romans 3:1-2).<\/p>\n<\/blockquote>\n Since the Jew was of Abrahamic extraction, had the law, was in covenant relationship with God, and yet was facing the judgment of the Almighty in the day of wrath and revelation of the righteous judgment of God, what advantage did he have over the Gentile? What „overplus“ was accruing to him by virtue of his being of the Chosen People? What profit came to him because he had received circumcision?<\/p>\n Paul answered these questions by saying, „Much every way: first of all, that they were intrusted with the oracles of God.“ The word rendered first frequently implies the beginning of an enumeration of items. But it does not always imply this. Here, as in many other places where this word occurs, there is no enumeration indicated. It therefore means the chief or principal thing which is of utmost importance. There were very many advantages which the Jew had. For instance, when Abraham and Sarah were past the age of parenthood, God performed a biological miracle which made possible the birth of Isaac. Thus the Jewish nation was created, as Isaiah 43:1 tells us. They were in covenant relationship with God, a very great advantage, since they had been chosen above all the other peoples of earth (Deut. 7:6; 14:2). But the one great thing which Paul wanted to emphasize on this occasion as the principal thing was the fact that they had been entrusted with the Oracles of God. To no other nation did God commit His Oracles, His sacred and holy revelation. The revelation which the Lord has given us–the Sacred Scriptures, consisting of sixty-six books–has come from God through Israel to us. The Lord called Israel to a unique position in the world. She was to be the repository of the Sacred Oracles and was to give forth this saving message to all nations. Unfortunately the nation was, as a group, unfaithful to the trust which was imposed in the people. It was with the Israelites as it is with people in general today–only a few realize their responsibility and the duties resting upon them. With increased light and advantages come added responsibilities.<\/p>\n „For what if some were without faith? shall their want of faith make of none effect the faithfulness of God? 4 God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment“ (Romans 3:3-4).<\/p>\n<\/blockquote>\n If the Jew’s having the Oracles of God and if his not believing them and acting accordingly is to be taken into consideration, does not the fact that he has not believed the message render null and void the faithfulness of God to carry out the covenant obligations with Israel as a nation? God entered into an unconditional covenant with Abraham and his seed, the record of which is found in Genesis 12:1-3 and other passages based thereupon. The Lord knew the type of character Abraham was. „And Jehovah said, Shall I hide from Abraham that which I do; 18 seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Jehovah, to do righteousness and justice; to the end that Jehovah may bring upon Abraham that which he hath spoken of him“ Gen. (18:17-19). This covenant with Abraham, like the one which the Lord made with David, can in no sense be considered as conditional. A study of the statements relative to this covenant shows that God laid down His plan and purpose of blessing the world through Abraham and his seed. All the time the Lord knew that the bulk of the people would be unfaithful and untrue. Moreover, He recognized the fact that the nation as a group would reject the Messiah when He came. Nevertheless, „the gifts and the calling of God are not repented of“ (Rom. 1:29). Hence this call of the Jewish people to be the channel through which the Lord would bless the world is unchangeable and unconditional. The Lord will, by His providential overruling, bring the entire nation around in line with His plans and purposes. When this is accomplished, Israel will be a willing servant to become such a channel of world-wide blessing.<\/p>\n What is the significance of „some“ in the question, „For what if some were without faith?“ This word in the Greek has a very broad latitude. Sometimes it means only a few; whereas, for instance, in Hebrews 3:16 the same word appears and is translated „who.“ In this passage it refers to all the warriors who came out of Egypt under the leadership of Moses, except Caleb and Joshua. Since Paul was discussing the Jewish question as it pertains to the nation and since he, in Romans 2:4, was accusing the nation of despising the „riches of his goodness and forbearance and longsuffering“ in their rejection of the Messiah, it is quite evident that he has the bulk of the nation in mind, inasmuch as all but a very small minority had rejected Jesus as the Messiah.<\/p>\n The Apostle therefore, in substance, asks the question: „Since Israel as a nation has rejected her Messiah through unbelief, will this fact act and cancel the promises of God which He made to Israel and make null and void the Abrahamic covenant? Paul answers that their lack of faith proved by their rejection of the Messiah will not change God’s faithfulness in keeping that covenant and fulfilling the promises made to Abraham. Moses and the prophets outlined the future of the Jewish race from the days of Moses down to the great Kingdom Era when the glory of God shall encircle the earth as the waters cover the sea. The majority of the promises of God which are based on the Abrahamic covenant await fulfillment in the future. God will be faithful to these promises and to His covenant obligation and will fulfill them in His own good time–when Israel sees her error, confesses her national sin of rejecting the Messiah, and pleads for Him to return. In answering his question found in verse 3, Paul declared: „God forbid: yea, let God be found true, but every man a liar.“ Banish the thought that God will be unfaithful to His promise! said the Apostle. Let God always be found faithful and true to His Word. On the other hand, let all men be found to be liars and running true to form. In support of his proposition the Apostle quoted from Psalm 51: „That thou mightest sin and the fact that all wrong-doing and iniquity is, when thoroughly understood, against God, David then declared:<\/p>\n 3 For I know my transgressions; This quotation is parenthetical and must be thus considered. The next line which follows it is clearly a purpose clause: „That thou mayest be justified when thou speakest. And be clear when thou judgest.“ Let us omit the parenthetical lines and see what we have. His prayer ran this way:<\/p>\n Wash me thoroughly from mine iniquity, David knew much about the grace and mercy of God and His forgiveness. Moreover, he understood, probably far more than we ever credit him with, the doctrine of regeneration and the indwelling of the Spirit. He prayed for complete cleansing in order that God might be justified in His words in pronouncing him, a sinner, just; and that He might prevail when He comes into judgment on his, David’s, case.<\/p>\n David recognized the fact that, according to God’s graciousness and kindness He could forgive his sins. At the same time he realized that God had to be just when He pronounces him a justified man. Thus David was led by the Spirit of God to rest his case entirely upon the grace and the mercy of God. David’s case, judged upon the basis of law and merit, was hopeless. But when thrown upon the basis of God’s marvelous grace and forgiveness, there was hope. David knew that, in the counsel and plan of God, the Lord could work out a scheme whereby He could cleanse him thoroughly and at the same time be just in doing so. Such is the import of the passage in its original context in Psalm 51.<\/p>\n „But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.) 6 God forbid: for then how shall God judge the world? 7 But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner? 8 and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just“ (Romans 3:5-8). <\/span><\/p>\n<\/blockquote>\n What shall we say then in regard to this matter? asked the Apostle Paul. „Is God unrighteous who visiteth with wrath?“ God had visited His wrath upon Israel at various times. The dark thunderclouds of His indignation were gathering thick and fast upon the horizon of the future, which indicated that it would soon burst upon the nation. The Apostle, seeing this, asked was God unrighteous who would be bringing this judgment upon His people. When he asked this question, the Apostle instantly declared, „I speak after the manner of men.“ Though he did ask the question for the sake of developing his argument, he wanted it understood that he was just speaking as men, uninspired men, would think. Then to put the matter beyond all question, he declared, „God forbid: for then how shall God judge the world.“ If God cannot judge the world by bringing wrath upon the disobedient, upon what principle could He pass His judgments? There is no other conceivable basis upon which He can enter into judgment with the world.<\/p>\n „But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?“ This verse brings us to the crux of the question found in verses 5-8. It was admitted that God, by His overruling providence, makes everything work out for the good of those who love Him, those who are called according to His purpose, and result to the carrying out of His eternal plans and purposes and to His matchless glory. Paul, in developing his thought and in anticipation of some objector, presents the case in this manner: If our unrighteous acts are made by the providence of God to contribute to His glory, is it right for God to condemn man for committing an evil act which He, the Almighty, makes contribute to His glory? Thus any sinner could ask himself this very question: „If the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?“ The unregenerated man thinks that he should not be judged even for the evil, wicked things which he does, if they have abounded to and carried forward the plan of God. In thinking, therefore, that the Lord should justify him because of His being able to overrule it for His glory, he is absolutely wrong. Anyone who asks this question and assumes this position certainly does not understand the holiness of God and His wrath toward sin and iniquity in every form. God, being such a Holy One as He is, must deal with sin in a way which is in accordance with the principles of holiness, righteousness, and justice.<\/p>\n There were certain ones who were slandering Paul and speaking blasphemously, saying that he and his co-workers had adopted the principle, „Let us do evil, that good may come.“ In other words, this is the ancient way of expressing the modern doctrine that the ends justify the means. Paul never did teach such a false, erroneous principle. Evil is evil and remains such. God is not tempted of evil, neither does He tempt anyone. All of His acts are in righteousness and in truth. It is never right and proper to do wrong with the hope that good may come out of it. Is it ever right to steal? My answer is the same. These replies are in perfect accord with the teachings of God’s Word. It is altogether possible that some of Paul’s opponents who had heard his teaching concerning justification by grace instead of by works misunderstood his thought and interpreted him as taking the position that the ends justify the means. Nothing, in any of his writings, can thus be interpreted, when all the facts are taken into consideration.<\/p>\n „What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin; as it is written, There is none righteous, no, not one; 11 There is none that understandeth, There is none that seeketh after God; 12 They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one: 13 Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace have they not known: 18 There is no fear of God before their eyes“ (Romans 3:9-18).<\/span><\/p>\n<\/blockquote>\n Since God will judge the world upon the basis of righteousness and truth, does the Jew have an advantage over the Gentile? The reply is no, in nowise. In this connection, Paul declared in verse 9 that he had before „laid to the charge of both Jews and Greeks, that they are all under sin.“ He had brought in an indictment against them. This pronouncement of the guilt of both is found in Romans 1:18-2:29.<\/span><\/p>\n In 3:10-18 Paul quotes from Psalm 14:1ff, 53:1ff, 5:9, 140:3, 10:7; Isa. 59:7ff; and Psalm 36:1. In order to see the full force of these quotations, the reader should turn back to each of these psalms, study each poem, and see these quotations in their original setting. If anyone will take the time to do this, he will see that Paul proves from Scripture that both Jews and Gentiles are under sin and that there is none that is righteous and seeking after God; that is that there is no one inherently righteous, righteous in the sense of the Scriptures.<\/p>\n <\/p>\n „Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin“ (Romans 3:19,20).<\/span><\/p>\n<\/blockquote>\n It is through the law that knowledge of sin comes. Paul said that he would not have known sin if the law had not laid upon the Jewish people certain prohibitions. Thus it was that, through the law, there was a knowledge of sin. We might think of the law as a mirror, into which we look in order to see whether or not there is any dirt upon our faces. The mirror will reveal the presence of the dirt, but it will not remove it. The law showed the exceeding sinfulness of sin and the sinfulness of the human heart. But it did in nowise cleanse the heart. That must be done by the Lord Jesus Christ who alone can cleanse from all sin. But on this point we shall enter into a fuller discussion in our next installment.<\/p>\n <\/p>\n <\/p>\n <\/p>\n THE EPISTLE TO THE ROMANS By Dr. David L. Cooper, Th.M., Ph.D., Litt.D. Installment 5 THE RIGHTEOUSNESS OF GOD THROUGH OUR LORD JESUS CHRIST<\/p>\n IN ROMANS 1:18-3:21 we have seen that both Gentiles and Jews are under sin and are in need of salvation. The whole human family at the beginning had the knowledge of God. Notwithstanding this fact, they glorified Him not as God and became unthankful. Then of course their minds were darkened, and they began to engage in idolatry. Then God gave them over to a reprobate mind to do those things which were unseemly. In the process of time as the centuries rolled on, God found in Abraham a man in whom He could put confidence. The Lord wrought upon his body, when he was ninety-nine years of age and upon that of his wife Sarah, aged eighty-nine, a biological miracle which made possible the birth of Isaac. Jacob, the chosen seed of Isaac, with his sons and their families went down into Egypt and sojourned there. When the time drew near for God to bring them forth out of bondage into their own land, the Lord sent Moses who led them to Sinai, where He delivered His revelation to them. The Lord graciously dealt with His people Israel by pouring out upon them the riches of His blessing, being limited, however, only by their lack of surrender and their disloyalty to Him. In the fullness of the times the Lord Jesus Christ, their promised Messiah, came. Not having a burning desire to know the truth, but being carried on by their own desires and wishes, they did not recognize Him. On the contrary, they had Him put to death. At the time of the writing of the Roman Epistle, Israel as a nation was still rejecting Him. Thus they were brought under the judgment of God, together with the Gentiles, as we saw in last month’s study. The Scriptures, as Paul proved, had already declared that both Jew and Gentile are all under sin and condemnation. But the law, which was holy and good and perfect for the purpose for which it was given, could never be relied upon as a means of salvation. On the contrary, by the law no flesh can be justified in God’s sight. The purpose of the law was to give a knowledge of sin. Thus in our study of this book we see that the whole world, Jew and Gentile alike, are under the condemnation of sin. Condemnation means damnation. To be headed toward the outer darkness from which there never returns a single one is an awful doom, too horrible to be contemplated. Yet it is a fact.<\/p>\n Having shown, then, that the world needs a Saviour, one who can save to the uttermost all who come unto God by faith in Him, the Apostle, upon the background of the lost condition of the world, has painted in most glowing colors the redemption which God has provided for us–as we now proceed to study.<\/p>\n A righteousness of God revealed apart from law<\/p>\n „21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; 22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; 23 for all have sinned, and fall short of the glory of God; 24 being justified freely by his grace through the redemption that is in Christ Jesus: 25 whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; 26 for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus“ (Rom. 3:21-26).<\/p>\n In contrast with the indictment of the human family that all are under condemnation, the Apostle, in verse 21, declared that „now apart from law a righteousness of God hath been revealed“ (lit. tr.). There is no article before the word law in the original text. It should therefore not be inserted in this passage since nothing demands it. The Apostle is not speaking about the law of Moses, but law in general. There is no law that could be given and that could make people alive. If there were such a law „Verily righteousness would have been of the law [of Moses]“ (Gal. 3:21). Since there is no law that could impart life, and since the thing that man needs is spiritual, eternal life, God has revealed a righteousness of His own–the way of eternal life–apart from all law, yes, apart from the law of Moses though it was perfect in every way.<\/p>\n This righteousness „hath been manifested …“ It is a revelation, a disclosure, made by the Lord to men. It is something that man could not discover, but could be made known to man only by a direct revelation of God.<\/p>\n This „righteousness of God,“ this way of eternal life, was witnessed by „the law and the prophets.“ The sacrificial system under Moses was a provisional arrangement for the time being and was given by way of adaptation to the Chosen People, which pointed definitely forward to the real righteousness of God and the actual way of life to eternal bliss. Moreover, this righteousness of God apart from law was revealed through the prophets, who foretold this period of grace and the gospel of grace and salvation through the Lord Jesus Christ. To King Agrippa and those present, Paul declared that, in his preaching the gospel, he was saying nothing „… but what the prophets and Moses did say should come; how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles“ (Acts 26:22,23).<\/p>\n According to Romans 3:22 Paul tells us that this righteousness of God is „through faith in Jesus Christ unto all them that believe …“ This righteousness is God’s righteousness. The idea of righteousness is that of right, absolute right. Nothing that is wrong or impure is tolerated in connection with this righteousness. One who is righteous is righteous in the absolute sense of the term and is recognized by God as such.<\/p>\n This righteousness is a righteousness which God has prepared, and which He has revealed and offers to all who believe. We might label this a righteousness „made in heaven“–by the Lord himself. It therefore is called „the righteousness of God.“ This righteousness is available „through faith in Jesus Christ unto all them that believe.“ Only „through faith“ can one procure this righteousness. But what is faith? It is simply trusting God, relying absolutely upon Him, believing in Him as a faithful and a truthful Creator. Sometimes we are told that faith is never recognized as such unless it has expressed itself in action or in obedience to something that God has said. Thus by this unique method of reasoning the pure gospel of Jesus Christ by faith is converted into a legal system requiring obedience. An examination, however, of the „roll call of faith“ in Hebrews, chapter 11, dispels this error. In Hebrews 11:1 we are told that „Now faith is the assurance of things hoped for, a conviction of things not seen.“ This is a very fine and excellent statement regarding the nature of faith. Faith is the assurance of things for which we hope, it is a conviction regarding things which are not seen. The elders, that is, the ancient heroes in primitive days, by faith had witness borne to them. They believed that God responded to their faith by giving evidence that they were acceptable to Him. In Hebrews 11:3 we are told, „By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.“ It is by faith we understand that the visible worlds were created out of things that are not seen. There is nothing for faith to do in this case. It simply accepts the testimony which God has given relative to the creation of the visible material universe. The attitude that, the one who has faith takes is this: „I do not know and cannot understand how God could create a visible universe. But He has told us in His Word that He has done that very thing. I believe it without any question.“ Anyone who thus accepts His testimony does so by faith. There is nothing that is required of one in this case. Again, we are told that by faith Sarah „received power to conceive seed when she was past age.“ By faith she received power to become a mother. She believed God. He had assured her that she should become the glad mother of a child who was to be the son of promise, the one through whom God would bless the world. She simply believed Him. There was nothing for her to do. Hers was a case of faith. Again, if anyone will only read Hebrews 11:32-39, in which passage we have a record of the heroes of endurance, he will see that faith is an attitude that a person takes toward God. Such a one believes what God has said and makes his calculations upon that basis. It is true, however, that the one who has a saving faith will, under normal conditions, never falter at anything that God says for him to do.<\/p>\n God says that this righteousness of His comes to one through his faith in Jesus Christ. Thus this righteousness which God has prepared for the world is one which is wrapped up in the life and ministry of the Lord Jesus Christ. A person avails himself of it by faith. To reinforce this thought the Apostle declared in this same statement that this righteousness is unto all that believe. If one will only believe, his faith can take hold of this righteousness.<\/p>\n „For there is no distinction …“ God does not have pets and favorites. This righteousness is for all, for all who believe; for there is no distinction. Jesus gave the invitation to everyone who would come. In Revelation, chapter 22, the last chapter in the Scriptures, the invitation is to „whosoever will.“ If one will believe, he is eligible to the gospel call.<\/p>\n The reason that there is no distinction among people is that „all have sinned and fall short of the glory of God.“ All are under condemnation, because all sinned originally in Adam–as we shall see in our study of chapter 5. The verb rendered „have sinned“ is not in the present perfect tense, as appears in the text of our translation, but is simply the aorist form of the verb which indicates a single act in the past. When we read this in the light of Romans 5:12-21 we see that all sinned in Adam when he pitted his will against God’s. When man sinned, his nature became corrupt. As a result of his fallen nature, man keeps on falling short of the glory of God. This rendering of the words in this connection is accurate and represents man as constantly falling short of the glory of God. There is not a man who does not fall short of the glory of God–regardless of how good he may be. In view of the fact that all sin and all are constantly sinning and falling short of the glory of God, all are in need of salvation. This salvation, or righteousness of God, has been provided in Christ for every one, who will believe.<\/p>\n In verse 24 we are told, „… being justified freely by his grace through the redemption that is in Christ Jesus …“ The word rendered justified in the original means „to show to be righteous“ or „to declare, pronounce righteous.“ This is a legal term and was used to indicate the innocence of a person who had been on trial. Since God has provided and offered His righteousness through Jesus Christ to all who believe, the Apostle therefore could say that those who believe are „justified freely.“ Upon the basis of this righteousness which God has provided and offered, the believer is pronounced justified, he is declared to be righteous. God is the one who makes this pronouncement. He does it freely, without coercion, because the believer has accepted this righteousness which God alone has prepared and has offered freely.<\/p>\n The Apostle is very careful to let us know that this pronouncement of the believer’s being righteous is procured „by his grace through the redemption that is in Christ Jesus.“ This scheme of redemption is by grace. God was under no obligation to do anything for man. Man had deliberately put his will up against that of the Almighty and fell. Paul tells us in his first letter to Timothy that Eve was deceived, but that Adam was not–that Adam committed a deliberate act. We all sinned in him. Hence God was under no obligation to save us. But His grace and mercy led Him to provide a way of escape from eternal damnation. But this way of escape is through the redemption that is in Christ Jesus. The Lord Jesus declared, „I am the way, the truth, and the life; no one cometh unto the Father except by me.“ There is no such thing as ignoring Jesus Christ and one’s being saved. There is no such thing as anyone’s approaching God in prayer who does not do so by going through Jesus Christ. There is one Mediator between God and man. Himself a man, Christ Jesus our Lord (I Tim. 2:5).<\/p>\n The word redemption has various shades of connotation. The early Greek Church Fathers chose the meaning of paying a ransom to another as the principle idea that was conveyed by those passages which speak of redemption through Christ. They thought that Satan was the one who had the „bill of sale“ of man and that Christ paid a ransom to him in order to rescue man. This conception of the atonement has now by orthodox theologians been abandoned as being untenable. Since this righteousness of God and salvation through Christ were witnessed by the law and the Prophets, we can get a glimpse of the principal idea of redemption if we will but look at the Old Testament. God speaks of Himself as having redeemed the Hebrews from Egyptian bondage. This fact stands out most prominently in the history of Israel. The redemption which He wrought for her was by a strong hand and an outstretched arm, by which He wrought many mighty works and powers. Thus the dominant thought of the redemption of Israel, which was typical of our own salvation, was that of the Redeemer’s going into the territory of the enemy, of meeting him at hand’s-grip, of rescuing those in bondage, and of leading them forth. This Old Testament idea constitutes the form into which the New Testament doctrine of redemption through Christ has been poured. Satan was the enemy who held the power of death over all humanity. Christ laid aside His glory which He had with the Father, entered the world by miraculous conception and virgin birth, trod the weary way up to Calvary, and, during the hours when He was on the cross, fought the battle with Satan to a finish and conquered. Through death He brought to nought him that had the power of death, that is, the devil, and delivered all those who through fear of death were all their lifetime subject to bondage. Thus what was lost in Adam was regained in Christ.<\/p>\n Concerning the Lord Jesus the Apostle declared, „… whom God set forth to be a propitiation, through faith, in his blood …“ (vs. 25). The word rendered a propitiation is one which indicates graciousness and satisfaction. Our Lord Jesus Christ, by doing what He accomplished during His life and on the cross and then by going to Sheol and seizing the keys of death and Hades, dealt with Satan and sin in such a way that its existence no longer moves God to be otherwise than gracious. His work on the cross canceled sin–made it for the believer as if it had never existed. Only on that condition could God become gracious. „How then shall He become gracious, unless He himself performs something whereby sin may be thus in His sight annulled?“ asks Hofmann. Since our Lord thus annulled sin and its force. He is said to be a propitiation for us „Through faith, in his blood.“<\/p>\n This annulling of sin was done through His blood. The whole scheme of redemption is attributed to the blood of Christ. In the blood is the life, as we learn in Leviticus 17:11. Christ, in pouring out His blood for us, poured out His life in our behalf and thus canceled sin. We who know God in Christ can still sing,<\/p>\n „There is a fountain filled with blood, A gospel that does not recognize the efficacy of the blood of the Lord Jesus is not the gospel that is revealed in they Scriptures. Any congregation that denies the blood cannot be a New Testament group of believers.<\/p>\n THE Lord Jesus went to the cross and suffered and died for us „to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God …“ From the sin of Cain onward to the cross, God, figuratively speaking, passed by the sins of His own people; that is, He did not deal summarily and drastically with them upon the basis of merit. Had He done so, everyone would have been sent to that part of Sheol to which the lost go upon death. Doubtless seraphim, cherubim, and all ranks and orders of angels noticed that from Cain’s sin to the cross there were certain ones who, upon death, went not to that place where the wicked were being confined, but rather to the place called „Abraham’s bosom“ (Luke 16:22). They could not understand how a holy God could make the distinction between men. They were therefore in a quandary as to the reason for the separation. When, however, Christ went to the cross and dealt with the sin question and with him who had the power of death, that is, the devil, it became immediately evident that God was righteous in passing over the sins of those who had believed throughout the centuries prior to the cross.<\/p>\n In God’s passing over the sins of the heroes of faith, He exercised forbearance. He did this, knowing what would be done when the Messiah went to the cross and dealt with sin.<\/p>\n Our Lord’s work on the cross not only canceled or annulled sins that were committed aforetime, but also dealt with those of the present and all future time. That this is true is evident from the following statement: „For the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus“ (vs. 26). God must be just in His justifying anyone. His holiness and righteousness will not allow Him to palliate sin in any way, or to pass it by unnoticed. Sin is of such a nature that it is abhorrent to His holiness and righteousness. It must therefore be dealt with properly. Thus when the Lord Jesus Christ went to the cross, He annuled sin–made it as if it had never been committed. When that was done, God’s gracious character enabled Him to receive the vilest sinner who comes believing in the meritorious vicarious suffering of the Lord Jesus. The one who comes to the Father through Him and upon the basis of His merits, He will in no wise cast out. Thus since Christ annulled sin, God can be just and is just at the time that He pronounces the believer just and righteous in His sight. Figuratively speaking, God throws the mantle of Christ’s righteousness round about the believer and looks at him through it. The justified one is in God’s sight just as if He had never sinned. His name is written in the Lamb’s book of life–and never will be erased from it. His salvation is certain; it is sure.<\/p>\n Lord, how secure and blest are they They scorn to seek earth’s golden toys, GOD IS NOW JUST IN JUSTIFYING THE BELIEVER<\/p>\n In the last issue we studied Paul’s teaching concerning the righteousness of God which is revealed apart from all law. It is God’s righteousness–one which in plan had been made in heaven but had been carried out upon earth by the Son of God. It is for all who believe. There is no distinction among men; because all sinned in Adam and are constantly falling short of the glory of God throughout their earthly existence. We are freely justified by His grace through the redemption that is in Christ Jesus. Our Lord, with a strong hand and an outstretched arm, figuratively speaking, went into the territory of Satan who had the power of death and conquered him and thus wrought redemption for us. God sets forth Christ as the propitiation for our sins, as that which makes satisfaction for sin and annuls it. So that no longer does His wrath against sin cause Him to be otherwise than gracious. Christ is the satisfaction for our sins through faith in His blood. He laid down His life for our sins, suffering vicariously for us–in our stead.<\/p>\n From murderous Cain to the crucifixion of our Lord there were those who believed and put their trust in God, and to whom God did not impute iniquity. He, in anticipation of the satisfaction that Christ would make on the cross, passed over their sins. To all the celestial hosts this fact was a mystery. They could not understand it. When, however, Christ championed the cause of man and made satisfaction for sin, it became manifest to all the celestial host how it was that God was righteous in passing by their sins and in not executing judgment upon them because of the same.<\/p>\n Moreover, Christ, as we have already seen, in His suffering and dying for humanity, showed forth at the present season His righteousness, so that God can now be just and at the same time justify the ungodly who have faith in the Lord Jesus.<\/p>\n WITH this rapid survey of what we have already learned on this point before our minds, let us advance one step forward in this most important study. Those who trusted God prior to the crucifixion of our Lord, upon death, passed out of this world, going into that apartment of Sheol to which all believers were consigned. During this same period the wicked who never put their trust in God while alive passed out of this life through the portal of death. But they took another road, one leading to that apartment of Hades to which the lost went. There was a vast gulf between these two localities so that those in one place could not cross this gulf to the other and vice versa. Why was it that the saved were detained in Sheol, or Hades as the place of the departed spirits is known in the New Testament? The answer seems to be this: Because of their faith they were counted righteous as was Abraham. But they were not then actually clothed with the righteousness of Christ, being only reckoned as righteous because of their faith. They were therefore detained in that apartment of Hades set apart for the righteous. They remained there until the death of Christ on the cross and His descent into Hades to clothe them with His own righteousness and to deliver them from their confinement.<\/p>\n Both the good angels and the fallen spirits doubtless watched the stream of humanity as it crossed the stage of human endeavor and passed out of life through the portal of death. These noticed that there was a separation after death: That there were certain ones who went to the right, we may say, and were escorted to a place of comfort and ease; on the other hand, there were those who went to the left to a place of punishment (not Gehenna, the place of final and everlasting punishment; but to that department of Hades to which the wicked were consigned, and where they are punished to a certain extent). All of the hosts of spiritual beings–both good and bad–having observed the lives and the conduct of the two groups, the saved and the unsaved, could not understand why there was a separation of the multitudes after they had passed through the portal of death. Doubtless there were many of excellent character, humanly speaking, who were sent down to the left into outer darkness. At the same time there were many whose lives from a human standpoint had not measured up to the lives of some of those who had gone to the left, yet they were turned to the right and went into this place of bliss and contentment. Why the difference? Were they not judged according to their lives and conduct? This situation was indeed a mystery–until our Lord Jesus Christ dealt with the sin question on the cross and then made His descent into Hades. Then it became evident to all why some went to the right and some went to the left after passing out of this life. The deciding factor was their faith and their faith alone. Their goodness and their fine characters did not enter into the determination of their destiny.<\/p>\n God’s scheme of redemption made it possible for Him to allow all believers to turn to the right into the „waiting room“ of the redeemed, to await the time when redemption would actually be wrought out by the strong Son of God who, upon having dealt with the sin question on the cross, passed out of death and by so doing brought to nought him that had the power of death, that is, the devil, and then made His descent into Sheol.<\/p>\n Upon His arrival there He seized the keys of death and Hades, figuratively speaking, clothed all believers there with the robe of His righteousness and brought them forth. When He returned to earth, His spirit reunited with His body and He came forth from the grave a triumphant conqueror over Satan and the hosts of evil. After His resurrection all the hosts of the saved, with their robes of righteousness about them, appeared with Him. We are not to assume that all of these received their resurrection body at that time. It is true that many of the saints who were asleep in the grave came forth with their glorified bodies after His resurrection and appeared to certain ones in the city of Jerusalem (Matt. 27:51-53). When our Lord ascended to glory, these who had been rescued from Hades and clothed with His righteousness followed Him to glory. Thus they graced His triumphs as He returned to the Father’s house.<\/p>\n Thus the righteousness of God in justifying the ungodly upon the basis of the satisfaction which Christ made regarding the sin question by His atoning death became manifest to all.<\/p>\n Since our Lord’s ascension those who believe upon Him are justified, are pronounced righteous. God therefore is just in justifying the ungodly, since Christ made satisfaction for sin. Being actually clothed with the righteousness of Christ, the believer upon death now goes immediately into the presence of the Almighty. „To be absent from the body is to be present with the Lord.“<\/p>\n „Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. 28 We reckon therefore that a man is justified by faith apart from the works of the law. 29 Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: 30 if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. 31 Do we then make the law of none effect through faith? God forbid: nay, we establish the law“ (Rom 3:27-31).<\/p>\n „Where then is the glorying? It is excluded“ (Rom. 3.27). In championing the cause of man by actually meeting and conquering him who had the power of death, that is, the devil, Christ has done everything for man. His salvation is dependent completely upon what Christ did. Man actually does nothing, except to believe and mentally receive Christ and His redemption. Salvation is a free gift of God. There is no occasion of glorying on the part of anyone. In this connection let us remember what Jeremiah said regarding glorying: „Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth lovingkindness, justice, and righteousness in the earth: for in these things I delight, saith Jehovah“ (Jer. 9:23, 24). On this point Paul spoke in I Corinthians 1:30, 31: „But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption: 31 that, according as it is written, He that glorieth, let him glory in the Lord.“ Glorying therefore is excluded.<\/p>\n „By what manner of law? of works? Nay: but by a law of faith.“ Has glorying been excluded by law or anything that man does? Positively not. Yet it has been excluded. By what manner of law? of works? No, but it has been excluded by a law of faith. The expression, a law of faith, is a pun on words. There is no law of faith. The Apostle speaks of faith in terms of law, concerning which he has been thinking and speaking. Since man does nothing but simply believes and receives, the Apostle declares that all glorying is excluded by this law of faith–simply faith.<\/p>\n „We reckon therefore that a man is justified by faith apart from the works of the law“ (vs. 28). In view of the fact that glorying is excluded by faith and of the further fact that no law could be given which could make alive, we, declared the Apostle, reckon or count upon the fact that a man is pronounced righteous by faith apart from works of law. In the original text there is no article before either „works“ or „law.“ He simply said that man is justified apart from works of law. By works shall no man be justified in God’s sight. We are not under law, but under grace. In no manner whatsoever can the gospel of the grace of God be interpreted in terms of law.<\/p>\n „Or is God, the God of Jews only? Is he not the God of Gentiles also? Yea, of the Gentiles also.“ To the Jews were entrusted the Oracles of God, consisting of the law and the messages of the prophets. Since only the Hebrews had the law of God as revealed through Moses and the prophets, then one would have to accept the law of Moses in order to be saved, if God were the God of Jews only. The Apostle answers his own question by asserting that the Lord is not simply the God of the Jews only, but is likewise the God of all humanity.<\/p>\n In answering his question, the Apostle declared, „Yea, of the Gentiles also: if so be that God is one.“ He is the God of the Gentiles, also, if He is one. The Gentiles live, move, and have their being in Him. The Jews have their existence likewise in this one God. If we agree to the proposition that there is but one God, we must conclude that the same God is the Supreme Being over both Jew and Gentile.<\/p>\n Many have misunderstood the biblical teaching concerning the existence of the one true and living God. Unfortunately, Dueteronomy 6:4, which is the great confession of Israel, has been all but universally inaccurately translated. Correctly rendered, this verse reads as follows: „Hear, 0 Israel, Jehovah [the Eternal One] our God is Jehovah a unity.“ The word, Jehovah, has four connotations in the Old Testament. Everyone must examine the context wherever this word appears if he is to determine what its special significance in a given case is. For instance, in certain contexts it refers to Jehovah the Father; in certain other contexts the data shows that the same word refers to Jehovah the Son; while in still other connections the facts of the passage demand that we understand Jehovah the Holy Spirit to be the one referred to; and in still other passages it is clear from the trend of thought that the word, Jehovah, refers to the Holy Trinity. The teaching of both the Old and New Testament is that there is a trinity of personalities in the Godhead. The Jews were Trinitarians up until the first part of the second century of the Common Era, when they, in order to meet the arguments of the Christians that there was a Holy Trinity and that one of these had come and taken upon Himself the form of man to redeem man, reversed their position theologically and became Unitarians. Though the Trinity is clearly revealed in the Old Testament, it becomes more abundantly evident in the New.<\/p>\n When the Apostle speaks of God as being one, he is not espousing the Unitarian position and denying the Trinitarian teaching of both the Old and New Testaments. There is one true God who exists as three persons. From the standpoint of personalities they are three. From the standpoint of essence and nature, cooperation and the like they are one.<\/p>\n „And he shall justify the circumcision by faith, and the uncircumcision through faith“ (vs. 30). This one Triune God will pronounce those who believe in the Lord Jesus Christ as Saviour and Messiah just and righteous. The Apostle, however, says that He will justify „the circumcision,“ that is, the Jew, by faith and the „uncircumcision,“ that is, the Gentiles, through faith. He uses different prepositions, which fact has given rise to quite a bit of concern on the part of many commentators. The circumcision are justified by (Gr. ek) faith; but the Gentiles, the uncircumcision, are justified through (Gr. dia) faith. Did the Apostle mean to imply that there are two methods of salvation: One out of faith and the other by faith? The teaching of the entire Word is that man is saved by faith. At the Jerusalem conference Peter concluded his speech by saying, „We believe that we [Jews] shall be saved through the grace of the Lord Jesus, in like manner as they [Gentiles]“ (Acts 15:11). In view of this passage we must believe that there is but one way by which men are saved, namely, by faith. Why, then, did Paul use these two prepositions? My answer is this: He did it for the sake of euphony as other writers frequently do, using a synonym rather than repeating the same word. If this is not the explanation of this phenomenon, the Apostle was looking at the two groups, the Jews and the Gentiles, in their relation to God. The Jew was near, as Paul said in the Ephesian Letter, whereas the Gentile was afar off. But both are made nigh, brought near to God, by the redemption which is in Christ. Thus the preposition ek simply implies means, whereas the preposition dia–which means, literally, through–might carry the idea that the Gentile, being farther from God, spans the chasm between him and the Almighty by the same thing as the Jew does, who is much closer to the Lord. Regardless of which position we take, we arrive at the same conclusion, namely, that all, both Jews and Gentiles, are saved by faith–not by works or any other human efforts whatsoever.<\/p>\n „Do we then make the law of none effect through faith? God forbid: nay, we establish the law“ (vs. 31). The law was given for a definite, specific purpose. As we have already seen, it was through the law that the knowledge of sin came (Rom. 3:20). To the Galatians Paul affirmed that „the law is become our tutor to bring us unto Christ, that we might be justified by faith“ (Gal. 3:24). The law served its purpose; then our Lord nailed it to His cross (Col. 2:4).<\/p>\n By accepting the salvation which Christ offers, the heart is regenerated by the Holy Spirit. The Holy Spirit comes and dwells in the heart of the regenerated believer. By the power of the Spirit, one can put to death the deeds of the body and thus, by divine, imparted strength, carry out the real intent of the law. Hence, we who believe establish the law in the sense that Paul stated here.<\/p>\n Praise be to God for the wonderful provisions which He has made for us who believe and receive Jesus as Saviour, Lord,and Master!<\/p>\n
\nThe Gospel In Its Fullness<\/span><\/p>\n
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\nAnd my sin is ever before me.
\n4 Against thee, thee only, have I sinned,
\nAnd done that which is evil in thy sight“ (51:3,4).<\/p>\n<\/blockquote>\n\n
\nAnd cleanse me from my sin …
\nThat thou mayest be justified when thou speakest,
\nAnd be clear when thou judgest.<\/p>\n<\/blockquote>\n
\ndoes not allow men to do evil that good may come<\/span><\/center><\/p>\n\n
\nDavid’s pronouncement concerning God’s being just at the time that He justified him upon the basis of mercy is a clear recognition of the fact that God is just and righteous in all of His dealings. In saying what he did, David spoke officially for the entire Jewish nation, being its king. By the Hebrews in the first century A.D. David was recognized as an inspired prophet of God. Hence the Jew, whose objections Paul is anticipating in his argument in chapter 3, would accept what David said as an official pronouncement. The nation with King David therefore would pronounce God as being just when He comes into trial with Israel concerning her deeds and actions. Thus David and the Hebrews in their state of unrighteousness and injustice commended the righteousness of God. The Hebrews accepting Psalm 51 as an inspired revelation of God and agreeing with David on this point, though unrighteous themselves, would be commending the righteousness of God.<\/span><\/p>\n\n
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\nIn verse 19 the prophet declared that „we know that what things soever the law saith, it speaketh to them that are under the law …“ The Apostle and all Jews knew that what the law said it was speaking to those who are under the law, that is, the Jews, and not to the Gentiles. The purpose of this was „that every mouth may be stopped, and all the world (Jews and Gentiles alike) may be brought under the judgment of God.“ In what way would all be brought under the judgment of God? The answer is „… because by the works of the law shall no flesh be justified in his sight; for through he law cometh<\/i> the knowledge of sin.“ There is not a Jew or a Gentile upon the face of the globe who can stand in the presence of God and with a clear conscience declare that he has observed everything that is contained in the Word of God. If anyone is guilty of one transgression or disobedience, he is as guilty as if he had violated all the laws that God has ever spoken. It is utterly impossible for anyone to observe the law. Moreover, it is impossible that any law could be given that could give life.<\/span><\/p>\n
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\nThe Gospel In Its Fullness<\/p>\n
\nBiblical Research Monthly<\/p>\n
\nRomans 3:21-31<\/p>\n
\nDrawn from Immanuel’s veins,
\nAnd sinners plunged beneath that flood,
\nLose all their guilty stains.“<\/p>\n
\nWho feel the joys of pardoned sin!
\nShould storms of wrath shake earth and sea,
\nTheir minds have heaven and, peace within.<\/p>\n
\nBut spend the day, and share the night,
\nIn numbering o’er the richer joys
\nThat Heaven prepares for their delight. –Isaac Watts<\/p>\n
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