{"id":1010,"date":"2018-01-30T14:34:30","date_gmt":"2018-01-30T13:34:30","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1010"},"modified":"2018-01-30T14:47:15","modified_gmt":"2018-01-30T13:47:15","slug":"pauls-letter-to-the-romans-4","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/pauls-letter-to-the-romans-4\/","title":{"rendered":"Paul’s Letter to the Romans"},"content":{"rendered":"

THE EPISTLE TO THE ROMANS
\nThe Gospel In Its Fullness<\/span><\/p>\n

 <\/p>\n

By Dr. David L. Cooper, Th.M., Ph.D., Litt.D.
\n<\/span>
Biblical Research Monthly<\/span><\/center><\/center><\/center>Installment 6<\/p>\n

Romans 4:1-12<\/center>THE RATIONALE OF THE ATONEMENT<\/p>\n

IN THE LAST TWO installments of this series, we have been studying Paul’s great passage concerning our redemption through the blood of Christ as found in Romans 3:21-31. This passage, as we have already seen, is the very heart of the gospel. It is one of the fullest statements concerning the atonement, when properly understood and evaluated in the light of related passages, that is to be found in the entire New Testament. But no one passage, even in the New Testament, gives a complete picture of the atonement. The various passages must be studied in the light of each context and then put together as a great mosaic. Only by a thorough study of the various passages and by our fitting them together can we arrive at an adequate idea of the atonement.<\/p>\n

Theologians have striven to formulate an adequate expression of this doctrine. But it seems that all of the leading theories are inadequate. The late Dr. E. Y. Mullins stated the situation and presented the difficulties in the following words: „Special attention must be given to that part of the saving work of Christ which He accomplished in the atonement through His sufferings and death. This is due to several facts. One is that the atonement is central in the teachings of the New Testament. Another is that it has occupied a large place in theological discussion, and is a vital and essential element in an effective gospel. A third fact is that it has ever been a fundamental element in the experience of Christians.<\/p>\n

„As we shall soon see, the writers of the New Testament represent the atonement of Christ under various forms. They also employ a number of figures of speech, no one of which, taken by itself, gives an adequate idea of the atonement. In some passages the death of Christ is described as a propitiation. In others it is reconciliation. Sometimes it is simply redemption. In some passages it is described in its effects as securing remission of sins. Sometimes His death is called a ransom. In other passages it is the purchase price paid for our deliverance. So also Christ is declared to have become a curse for us.<\/p>\n

„In all the above forms of statement and in others which are not mentioned it is abundantly clear that the death of Christ stands in a very intimate and vital relation with the salvation of men. Many theories have arisen in the course of history to explain that relation. Most of them emphasize an element of truth and are defective in what they omit rather than in what they assert. The final view should contain the true elements in all theories. And it will be found that by the simple and direct method of taking the New Testament statements in their proper meaning and constructing a theory out of these teachings we shall arrive at the most satisfactory conclusion. A theory in such case will be simply an interpretation of facts.“ (The Christian Religion in Its Doctrinal Expression, by Edgar Young Mullins, D.D. L.L.D.)<\/p>\n

There is truth in each of the leading theories which have been advanced to explain the atonement. But each seems to me to be inadequate and partial or warped. As I view these various theories, it seems to me that those who have advanced them have left out some very vital factors which must be taken into consideration in formulating an adequate expression of the doctrine–if mortal men can indeed grasp and comprehend it in its fullness and richness.<\/p>\n

There are certain fundamental principles that must be recognized as we study the Scriptures concerning the atonement. To these let us now turn our attention.<\/p>\n

I. God’s moral government<\/center><\/p>\n

There was a time when God–the Triune God–alone existed. As the ages of eternity in the past rolled on. God in the development of His plan, created the heavenly host consisting of seraphim, cherubim, and all ranks and orders of angels. Finally the point was reached when He created the material universe. When He did this, these celestial hosts, who are called in Job 38:7 „the morning stars“ and „sons of God,“ sang together and shouted for joy. The highest and first of these creatures was known as the anointed cherub, or the cherub that covereth. We read of him in Ezekiel, chapter 28. From all passages bearing upon the question, it appears that he was the highest and most authoritative of all the celestial beings. He dwelt in that which we may properly call a „crystal palace,“ and which is described in Ezekiel 28:13. He was the highest order of creature whom an omniscient, omnipotent Creator could bring into existence. The hosts of celestial beings recognized his absolute authority.<\/p>\n

These celestial beings were created as free moral agents–having the power of choice, the power to choose that which was good, better, or best, on the one hand; and on the other hand, the power to choose that which was bad, worse, or worst. They could, by their own volition, pit their wills against God. But as long as they remained within the bounds of God’s moral government, they were allowed to exist and continue their being, still with the power of choice. Of course they were limited to a certain extent after they pitted their wills against God.<\/p>\n

That there is such a thing as going beyond the bounds of the moral order and being deprived of the liberty of free moral agents is manifest by a study of those angels that in the days of Noah left their proper habitation and went after strange flesh, as did the people of Sodom. The people of Sodom and Gomorrah and the cities of the Plains in going after strange flesh did exactly what the angels who left their proper habitation did. As proof of this position note carefully the following verses:<\/p>\n

„And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire“ (Jude 6,7). On this point read carefully II Peter 2:4-6. These angels that left their proper habitation were summarily dealt with and in a drastic manner; for they were cast down into the pit of the abyss and bound in chains of darkness, where they have remained in confinement from that time until the present. But Satan and those angels whom he influenced in his original revolt against the Almighty were not put in a place of confinement as were those of whom we have just been reading, and who rebelled in the days of Noah. Since Satan and those whom he influenced in the first rebellion were not denied their freedom, but still have access even to the throne of God and are at liberty to go throughout the earth to influence men and women against God, and since those who rebelled in the days of Noah left their proper habitation and were cast down into the pit of the abyss and have been in confinement ever since, we may conclude that the latter went beyond the bounds of God’s moral government in that they left the level or the plane upon which they were created and descended to a lower level.<\/p>\n

We know from the prophetic word that, when Satan engages in the activity in which he will engage during the Tribulation, God will deal with him drastically and will incarcerate him in the pit of the abyss for a thousand years, together with all of those spirits who are under his influence. We may be certain then that Satan and those evil spirits that are under him will, in the Tribulation, leave the high level on which they were created and descend to another much lower level. Hence they transcend the bounds of God’s moral government. Under those conditions the only thing that God can do is to commit them to a place of confinement, which thing He does.<\/p>\n

Thus from a study of Satan and the angels, both in the past and in the future, we conclude that, under God’s moral government, so long as His creatures do not go beyond the limits of the same, they still retain their freedom and liberty in a general way, though of course they are restricted to a certain extent. But when they, as the angels in the days of Noah, leave their proper habitation, they are dealt with summarily and are placed in a position where they can no longer carry out their nefarious purposes.<\/p>\n

Man also is created a free moral agent. He had the power of choosing whether or not he would do the will of God. Eve was beguiled and deceived. Adam was not. What he did was with a full knowledge of the facts and the consequences. The Lord had already warned him what the results would be in the event that he exercised his will against the Almighty’s. Notwithstanding this fact, he did pit his will against that of God. The judgment fell upon him.<\/p>\n

In thus disobeying the Lord, man did not go beyond the limits of God’s moral government. Hence he was not dealt with as he would have been, had he gone beyond the bounds. Thus man fell. His nature became corrupted. By the falling of the curse upon the whole earth his environment was changed for the worse. Life has been a struggle. Comparatively few see the truth, accept the aid offered by the Lord and come off victorious. „Enter ye in by the narrow gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. 14 For narrow is the gate, and straightened the way, that leadeth unto life, and few are they that find it“ (Matt. 7:13, 14).<\/p>\n

Man, when he was created, was in a holy state and was placed in the most favorable environment. God, by a theophany, appeared and had sweet fellowship and communion with him. He was given complete dominion over the earth. All animal creation was gentle, tame, and perfectly submissive to man. But when he fell, he lost everything. Sin is abhorrent to God and its entrance broke off the sweet fellowship and communion which he had with his Maker. Thus when he was banished from the Garden of Eden, was all lost?<\/p>\n


\nII. Man must be reinstated in God’s favor and retrieve his loss in the same way in which he lost it.<\/center><\/p>\n

As stated above, man remained within the bounds of God’s moral government. He of course retained his power of choice. As a human being, he lost his first estate. Hence it can be retrieved only on the human level. The act by which he lost it was in the realm of the will. In this same sphere must the battle be fought, and all losses retrieved. Under God’s moral government man can be rescued only by man and in the realm of the will.<\/i> A hint at this is found in Genesis 3:15: „And I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel.“ We see from this quotation that the „seed of the woman“ will deal a terrific blow upon the head of „the seed of the serpent.“ This passage instantly hints at the way in which man’s losses shall be retrieved. „The seed of the woman“ will champion man’s cause and gain back that which was lost. This primitive promise becomes very luminous in the light of Isaiah 7:14: „Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.“ According to this prediction God enters the world by miraculous conception and virgin birth. But from the context of this passage we do not see why He thus comes to earth. When this prediction is read in the light of Psalm 8, which is quoted below, further illumination is thrown upon our subject:<\/p>\n

O Jehovah, our Lord,
\nHow excellent is thy name in all the earth,
\nWho hast set thy glory upon the heavens!
\n2 Out of the mouth of babes and sucklings hast thou established strength,
\nBecause of thine adversaries,
\nThat thou mightest still the enemy and the avenger.
\n3 When I consider thy heavens, the work of thy fingers,
\nThe moon and the stars, which thou hast ordained;
\n4 What is man, that thou art mindful of him?
\nAnd the son of man, that thou visitest him?
\n5 For thou hast made him but little lower than God,
\nAnd crownest him with glory and honor.
\n6 Thou makest him to have dominion over the works of thy hands;
\nThou hast put all things under his feet:
\n7 All sheep and oxen, Yea, and the beasts of the field,
\n8 The birds of the heavens, and the fish of the sea,
\nWhatsoever passeth through the paths of the seas.
\n9 O Jehovah, our Lord,
\nHow excellent is thy name in all the earth!<\/p>\n

According to this prediction God pays a visit to man. The reason that He does this is that originally man was made but a little lower than the angels, and all things were put under his feet. But as we see from the Genesis account he lost complete control and authority over the earth and all contained therein. But according to Psalm 8 God will crown man with glory and honor and will make him to have dominion over the works of His hands. This position is seen by noting carefully the first statement of Psalm 8:5 relative to man’s being made a little lower than the angels–which act is expressed by the past tense. This statement of course looks back to man’s original creation. Then in the second line of verse 6 reference is made to the fact that all things were put under his feet. The verb, hast put, is in the past tense and likewise refers to man’s having been given dominion over the world. But the second line of verse 5–„and crownest him with glory and honor“–and the first line of verse six–„Thou makest him to have dominion over the works of thy hands“–are in the original in the imperfect tense, which verb form indicates incompleted action. Since incompleted action is yet future, this form of the verb is usually throughout the Old Testament translated as future. The future rendering is absolutely correct. Thus in these two lines we see that here is a prediction that God will yet crown man with glory and honor and will again give him his lost dominion and allow him to rule over the world. From this context we see that God pays man a visit in order that he may have his lost estate and may reign over the earth as originally designed. Now Genesis 3:15 and Isaiah 7:14 show that God, in making this visit to man, takes on the form of man. In other words, the second person of the Trinity „became flesh and dwelt among us“ (John 1:14). This one is truly the God-man. He is perfect God; at the same time, He is perfect man. He thus assumes human form in order that, as man, He might champion the cause of mankind and retrieve his losses.<\/p>\n

In order to be a perfect man, He had to enter the world by miraculous conception and virgin birth. It was necessary for Him to live as a man and to be subjected to the temptations which are common to humanity. Since man by his pitting his will against that of God brought death upon himself, it was necessary that this one who championed man’s cause should submit Himself to death and pass out of this life as all other men do. Since man lost his estate in the realm of the will by his disobedience, man’s champion had to submit His will to that of God without making a single error or without the least defection. Thus deporting Himself throughout life and through death, He battled Satan off, won a perfect score on every occasion, and in the supreme test–the cruel death on the cross–He was completely victorious. At that time He dealt the crushing blow upon the head of Satan and sent him reeling in utter defeat. Then it was that He, „through death brought to nought him that had the power of death, that is, the devil.“ Thus by our Lord’s death He gave Satan a knockout blow and snatched the power, which Satan had been wielding up to that time, from him.<\/p>\n

Because of the victory which Christ won upon the cross and His rendering Satan inoperative so far as his having a death grip upon the human family was concerned, which would have sent every individual down to perdition, the scriptural writers constantly say that we are redeemed by the blood of Christ and by the blood of His cross, which statements are absolutely correct.<\/p>\n

Thus the Lord Jesus Christ, the champion of man’s liberty and his Saviour and Redeemer, won the decisive battle on the cross by dying. In this way He went out of the world. There was no other way for a human being to go out of the world except through death. Our Lord, having been put to death in the flesh, in the spirit went and made an announcement to the spirits that were in prison, and that had been disobedient in the days of Noah. (See I Peter 3:19ff.) When our Lord went to Sheol, He seized the keys of death and Hades, opened up that apartment or portion of Hades to which the saved through the ages had gone upon death, and led them forth from this place of confinement. His spirit re-entered His body, which then became glorified. Many of the saints who had been sleeping in the grave were raised and they appeared with Christ to many in Jerusalem. (See Matt. 27:51-53.) When our Lord returned to glory, the spirits whom he released from Sheol escorted Him back to the Father’s house where they have been ever since.<\/p>\n

Since our Lord deprived Satan of his absolute authority over the souls of men and his consigning them to outer darkness, the believer today upon death goes immediately into the presence of God. „To be absent from the body is to be present with the Lord.“<\/p>\n


\nIII. Redemption through Messiah can under God’s moral government be obtained only on the human plane and within the realm of the will <br< center=““><\/span><\/center><\/p>\n

God’s moral government of the universe was upheld, in all its grandeur and beauty, by the victory which our Lord won upon the cross. At the same time, by His sacrificial death, He dealt with Satan and sin in such a way that satisfaction regarding sin was accomplished. Sin, which from its nature is abhorrent to the holiness of God, by Christ’s victory no longer moves God to be otherwise than gracious toward the sinner. Under the present conditions it is the will of God that all men should repent and come to the knowledge of the truth. The redemption purchased by Christ was for all, because „He tasted death for every man“ (Heb. 2:9).<\/p>\n

Since Christ has made atonement and satisfaction for sin for every one, why will not all men be saved? The answer is this: God’s moral government still obtains. The Lord has never forced and never will coerce the will of any of His creatures. Man lost his estate, as we have already said, on the level of humanity and within the realm of the will. Christ fought the battle and won the victory on the level of humanity and in the realm of the will. Since man is still a free agent and since God’s moral government continues, the Lord will not force any man’s will. If God should do so, His moral government would collapse. Such a thing as this could never be. Since it is the will of God that none should perish, but that all should come to repentance, He, through the ministers of the Word, continually entreats men, assuring them that „all things are of God, who reconciled us to himself Christ, and gave unto us the ministry of reconciliation; 19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. 20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God (II Cor. 5:18-20). The atonement has been made. The satisfaction has been wrought. God’s moral government has been sustained. The Almighty can now receive „whosoever will.“ „And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely“ (Rev. 22:17).<\/p>\n

Jesus said to the Jews, „Ye will not come to me, that ye may have life“ (John 5:40). This passage teaches that, if these people had willed to come to Jesus, they would have received life. God would not force their wills. The promise still remains, „Whosoever will may come and drink of the water of life freely.“<\/p>\n

While everything that has been said on this point is true, at the same time let us not forget the reverse side of the picture which is presented in Romans 8:29,30: „For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the first born among many brethren: 30 and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.“<\/p>\n

We may never be able to harmonize the absolute freedom of the will of man and the sovereignty of God. In fact, no theologian has ever advanced any satisfactory explanation. The Bible teaches both positions. On account of our limited comprehension we shall never be able to understand this great mystery. But we can believe it!<\/p>\n

The facts which I have presented in this study I trust may furnish at least a framework for a general theory concerning the atonement into which the various passages dealing with this subject may be built. At the same time let me say that I would not presume to think myself capable of advancing a satisfactory theory regarding the profound mystery of the atonement of Christ. Let us seek, by prayer and diligent study of the Word, further light on this all-important subject.<\/p>\n

What Men Must Believe,<\/i> by Dr. Cooper, contains a chapter on „The Atonement“<\/a> which takes up in detail the following topics: The Reasons for the Atonement; Atonement in the Old Testament; The Atonement in the New Testament; and Appropriation of the Atonement.<\/p>\n

 <\/p>\n

JUSTIFICATION BY FAITH<\/p>\n

IN THE discussion of 3:21-31 we saw the scriptural teaching concerning the basis of the doctrine of salvation by grace through faith. The whole scheme of redemption depends upon what Christ wrought at the cross and when He made His descent into Sheol and came back bringing life and immortality to light through the gospel.<\/p>\n

In chapter 4, especially, Paul discusses the doctrine of justification by faith. As we shall see, faith means simply faith–apart from everything else. Some Bible students have found a contradiction between the doctrine of salvation by faith as set forth in Romans, chapter 4, and the teaching of the second chapter of the Epistle of James. James asked this question: „Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar?“ (James 2:21). Thus it seems on the surface that James was teaching that men are justified by works. If this is true, there is a contradiction between Paul and James–between James, chapter 2, and Romans, chapter 4. But upon a more thorough investigation of the case, it is seen that there is absolutely no contradiction whatsoever. In Romans, chapter 4, Paul discusses the subject of Abraham’s being justified by faith. In order to prove his proposition, he quotes from Genesis 15:6. Abraham was between seventy-five and eighty-six years of age when he was thus justified. He was one hundred years of age when Isaac was born. Isaac was a young man when Abraham took him and attempted to offer him upon the altar as a sacrifice to God. Thus we may say that there were between thirty or forty years intervening between the events that are referred to in these two New Testament passages. Genesis, chapter 15, gives the data concerning Abraham’s being justified by faith. As a justified man, as a child of God, he, between thirty and forty years later, in obedience to the command of God, attempted to offer Isaac upon the altar as a sacrifice to the Almighty. Thus James is talking about Abraham’s conduct as a child of God, as one who had already long ago been justified and accepted into the family of God. Men are saved by faith. After they are saved, regenerated, they express their faith in action. If a child of God says he has faith, but does not demonstrate this faith by his daily life, we say that he has very little faith. One is judged by his conduct. Paul, therefore, was talking, in Romans, chapter 4, about real justification. James, in chapter 2, was talking about the walk and the conduct of the justified man. There is therefore perfect harmony between the two chapters.<\/p>\n

We shall now turn to Romans, chapter 4, to study the great doctrine of salvation by the grace of God through faith.<\/p>\n

I. Abraham justified by faith<\/center><\/p>\n
\n

4<\/b> What then shall we say that Abraham, our forefather, hath found according to the flesh? 2 For if Abraham was justified by works, he hath whereof to glory; but not toward God. 3 For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. 4 Now to him that worketh, the reward is not reckoned as of grace, but as of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness“ (Rom. 4:1-5).<\/p>\n<\/blockquote>\n

Paul begins his discussion of his theme by asking the question as to what Abraham had „found according to the flesh.“ In this query he is simply talking about the things that Abraham gained upon the natural plane. He was a rich man and, being energetic and prudent, acquired great riches in the form of cattle, sheep, and the like. But the Apostle is not interested in that phase of the life of the patriarch, because he says, „For if Abraham was justified by works, he hath whereof to glory; but not toward God.“ Abraham had nothing of which to glory. Neither has any man anything that should cause him to be proud and to glory. If we have any native ability along any line, that is a gift from God. If opportunities open up before us, these likewise are gifts from God. All that we have and all that we possess, therefore, are given us of God. Thus there is no occasion for anyone’s thinking more highly of himself than he ought, or glorying in what he accomplishes or what he possesses.<\/p>\n

„If Abraham was justified by works,“ says the Apostle, „he hath whereof to glory.“ He could glory in the fact of being justified, but, when viewed in relation to God, all occasion for glorying would be removed. In the presence of God all human effort, praise, and glory vanish instantly. Nothing human can rise up in the light of God’s glorious grace and stand.<\/p>\n

After making the above assertion, Paul turns to the Scriptures to prove his proposition. Thus he quotes from Genesis 15:6: „And Abraham believed God, and it was reckoned unto him for righteousness.“ One should turn to Genesis, chapter 15, and read it in its entirety. Here we have the account of the Word of God’s appearing to Abraham and of disclosing to him His intentions. He made promises to him that He would be his shield and his exceeding great reward. Then He looked toward the starry heavens and made the unqualified statement that Abraham’s seed should be as numerous as the stars of the heavens. Abraham believed that statement. He could not see how God could fulfill it, but he believed it because God said it. Let us notice the fact that God did not say to Abraham that, if he would believe,<\/i> then He would make his seed as numerous as the stars of the heavens. There would have been imposed a condition with which Abraham would be required to comply. Had the Lord spoken thus and had Abraham believed the statement of God, then the Lord would have been under obligation to make the promise good. But the Lord was very particular; He did not state His promise in any such terms. If I make a promise to anyone that, if he will comply with even the minimum of conditions, I will make good the promise, then, when that one has complied with whatever condition I impose, I am under obligation to fulfill my promise.<\/p>\n

From the simple narrative as found in Genesis, chapter 15, we see that God made the statement that Abraham’s seed would be as the stars of the heavens. Abraham’s confidence in God was such that he did not falter for a second; but his faith caused the promise to come before his vision as a reality. When he thus took God at His word, the Lord reckoned his faith for righteousness. No other interpretation of this passage is possible if we allow the words to speak their message to our heart.<\/p>\n

„Now to him that worketh, the reward is not reckoned as of grace, but as of debt.“ If one complies with any conditions or does any work whatsoever, the reward is a matter of debt and cannot be one of grace. Complying with the minimum of conditions attached to any promise brings the one making the promise under obligation to make his word good. This God refuses to do; that is, to bring Himself under obligation to man.<\/p>\n

„But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.“ As stated above, believing (in the legalistic sense of the term) here is not put as a condition of salvation. Believing here is such as Abraham’s spontaneous response to the promise of God. No one can obtain salvation or any blessing except by faith. But never let us think of our believing or of faith as a condition with which we comply in order to obtain something from God. For then it–our believing–would be put upon a legalistic basis.<\/p>\n

Christ tasted death for every man. It is the will of God that all should repent and come to a knowledge of the truth. He who comes to Christ will not be cast away. The vilest sinner who comes in faith to Christ is pronounced just before God and is clothed with the righteousness of the Lord Jesus.<\/p>\n

II. David declared the doctrine of justification by faith.<\/center><\/p>\n
\n

„6 Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, 7 saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. 8 Blessed is the man to whom the Lord will not reckon sin“ (Rom. 4:6-8).<\/p>\n<\/blockquote>\n

Paul introduces David as a witness to corroborate the proposition that men are justified by faith and faith only. Thus he declares that David pronounced a blessing upon the man unto whom God reckoneth righteousness apart from works. The works concerning which he speaks are the things which men do and which they consider as commending themselves to God. There are no works, not even the least, that can commend men to God. David sinned by taking Bathsheba, the wife of Uriah, as his own (II Sam., chap. 12). When he was brought under conviction of sin by the message of Nathan, he prayed very earnestly for cleansing and forgiveness. His petition is found in Psalm 51. The Lord in response to his penitent pleading cleansed him from all of his sins and never again chalked up sin against him. Thus in Psalm 32 David pronounced the blessing that comes to the one whose sins are forgiven: „Blessed are they whose iniquities are forgiven, And whose sins are covered. 8 Blessed is the man to whom the Lord will not reckon sin.“ David doubtless saw and appreciated the grace of God more clearly than he had ever done before. Thus he declared that those people whose iniquities are forgiven and whose sins are covered or blotted out are in a blest condition. These statements refer to the past. Then he went farther and declared that this one who has been forgiven is also blest in that the Lord will not impute or reckon sin to him. Thus when one is saved, regenerated, the past is all wiped out. From that time on the Lord does not chalk sin up against him, regardless of what he does. I am saying this only as sins affect one’s eternal salvation. Christ’s annulling sin dealt with sins– past, present, and future–for all who in penitent faith come and look to Him, trusting Him alone for salvation.<\/p>\n

But let no one think that the justified person can continue in a practice of sin and can go unpunished. Peter declared that the time has come that judgment must begin at the house of God; that is, that God punishes His children for their wrongdoings. Be not deceived. God is not mocked. For whatsoever a man sows, that shall he also reap. This is an inflexible law that governs the saved as well as the unsaved. The unsaved who pass out of this life are punished throughout eternity for their sins and their failure to accept Christ. The saved are forgiven and are secure for time and for eternity. But when they sin, let them know that they must be punished for their wrong-doings here in this life. Though David was forgiven and cleansed, he suffered till the day of his death because of his sins. Every son whom the Lord receives, He chastens. If one is without chastisement, he is then a bastard and not a son.<\/p>\n

III. Justification by faith offered to both the circumcised and uncircumcised alike.<\/center><\/p>\n
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„9 Is this blessing then pronounced upon the circumcision, or upon the uncircumcision, also? for we say, To Abraham his faith was reckoned for righteousness. 10 How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: 11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; 12 and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision“ (Rom. 4:8-12).<\/p>\n<\/blockquote>\n

Having shown us what salvation by faith is and having proved it by the classic illustrations of Abraham and David, Paul, in verses 9-12 shows that this salvation is not simply for the Jews, but for all alike. Thus he asks the question: „Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. 10 How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.“ The Jew depended upon the fact that he was a member of the family–the Chosen People–of God, and that he had the right and privileges as was manifested by the fact that he had received circumcision. John the Baptist saw people depending entirely upon their connection with Abraham for salvation. He told his audience to think not that they had Abraham to their father, for God was able to raise up seed to Abraham. The fact of their being literal descendants of Abraham and their having been circumcised had nothing whatsoever to do with their eternal salvation. Circumcision to the Jew was a proof and a pledge that he was a member of the family of God. Of course this was true only in the limited sense of his being of the seed of Abraham. It did not imply salvation of the soul whatsoever. It therefore had nothing to do with salvation.<\/p>\n

Paul shows us that Abraham was justified by faith before he received circumcision. In Genesis, chapter 15, we are given the account of Abraham’s being justified. In the seventeenth chapter, which narrates events that were several years after this, we have the account of Abraham’s receiving the covenant of circumcision. The Jewish religion centered around the covenant of circumcision, and the law which was given at the time of the Exodus. Since Abraham’s being justified was prior to the giving of circumcision, it is quite evident that circumcision and the giving of the law had nothing whatsoever to do with his salvation. One’s salvation or justification precedes everything. Having been justified by faith, as we have seen, God gave Abraham later on circumcision as „a seal of the righteousness of the faith which he had while he was in uncircumcision …“<\/p>\n

The Lord thus justified Abraham and later gave him the covenant of circumcision „that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.“ Abraham’s faith, on account of which he was justified, is the faith by which people are saved. They cannot be saved by receiving circumcision or subscribing to any rite or ordinance whatsoever. God sent Christ to be a propitiation for our sins. He tells us what Christ did for us: that He tasted death for every man, and that we should flee to Jesus for refuge. If we walk in the footsteps of Abraham, as suggested here, we will respond to God’s Word as Abraham did. When we do that, God justifies us. Thus Abraham is a typical case of salvation for all, both Jew and Gentile.<\/p>\n

My dear friend, have you responded to the sacrifice which Christ made and have you accepted Him by faith? If you have not, may you do it now.<\/p>\n

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Installment 7
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Romans 4:13-5:11<\/center><\/center><\/p>\n

Continuing the discussion of justification by faith, the apostle in his thinking goes back to the promises made to Abraham and reaffirmed to Isaac and Jacob:<\/p>\n

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„For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith. 14 For if they that are of the law are heirs, faith is made void, and the promise is made of none effect: 15 for the law worketh wrath; but where there is no law, neither is there transgression. 16 For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all 17 (as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were“ (Romans 4:13-17).<\/p>\n<\/blockquote>\n

Abraham’s justification and the promise that his seed would be heir of the world was given <\/span>prior to and apart from the law of Moses.<\/i><\/span> There being no connection between the original promise and the Law, they must be kept distinct in our minds; otherwise confusion will result.<\/span><\/p>\n

Only the land of Israel is mentioned in the original promise (Gen. 12:1-3). The Lord reiterated it to Abraham after he attempted to offer his son Isaac upon the altar, at which time He went beyond the land of Israel in scope and spoke of Abraham’s seed possessing the gate of their enemies and becoming the channel for blessing all the nations of the earth (22:16-18). The same promise with its worldwide aspect was reaffirmed to Isaac (26:3-5). This pushes the promise out to the ends of the world when Abraham’s seed, the Jews, will be the head of the nations.<\/p>\n

While in these promises we see the dim outlines of Abraham and his seed as the possessors of the world, we are not told how they are to gain it. Psalm 2, which is based upon the covenant into which God entered with David–who was of the tribe of Judah and a descendant of Abraham–gives us that information: God has decreed that His King, Messiah, shall reign in Zion. The Lord Jesus Christ purchased our redemption nineteen hundred years ago, then returned to glory where he has been seated in majesty ever since. When the proper time comes He will ask God the Father for His inheritance and the nations of the world will be turned over to Him. Messiah will then return to this earth, put down all opposition, lift the curse and establish His reign of righteousness.<\/p>\n

The hope of being heirs of the world, argues the apostle, is either by the law or by faith–it cannot be by both. If it is by law then faith is made void; if it is by promise through faith then it cannot be by the law. Was not the Law holy, perfect and good? Most assuredly. How then does it work wrath? It is impossible for fallen, sinful humanity to observe the law perfectly. Adam’s one act of disobedience brought the ruin and wreckage that is in the world today. Under the Law, when one violates the least of the statutes the wrath of God is stirred against him (James 2:10). In this sense the Law works wrath.<\/p>\n

Abraham was born and reared in a heathen environment and home. Though he rejected idolatry, he was not then under any law of God. Leaving his native Ur of the Chaldees and going northward, he came to Haran with his father Terah and nephew Lot. After his father’s death God spoke to Abraham telling him to come down into the land that He would show him–the land now known as Israel. There he became associated with Melchizedek, king of Salem (Jerusalem) and priest of God Most High. In this realm Abraham came in touch with the laws of God and His statutes, which he obeyed (Gen. 26:5). But the promise had come while he was still in his heathen environment; not having the law, he could not transgress it.<\/p>\n

Inasmuch as law stirs up wrath, the promise could only be fulfilled if put on the basis of grace by faith, not works. The hope of life eternal and immortal glory being placed upon the grace\/faith basis has made the promise of God sure and certain to all who will believe, both Jews and Gentiles. Paul quotes Gen. 17:5, saying that it is written, „A father of many nations have I made thee.“ Has Abraham literally become the father of many nations? He became the father of the Ishmaelites by his concubine Hagar; from Isaac, his son by Sarah, came the Hebrew people. After Sarah’s death he married Keturah and through that union became the ancestor of the Midianites. But God said He would bless all nations in Abraham and his seed and that He would make Abraham’s seed as numerous as the stars of the heavens and as the dust of the earth. In Gal. 3:29 we read, „And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.“ In all probability the promise of Gen. 17:5 spoke not only of Abraham’s natural seed, but of his spiritual children–those of all nations who would believe in the Messiah–who are his by virtue of having exercised the same kind of faith that he did.<\/p>\n

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„Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be. 19 And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah’s womb; 20 yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, 21 and being fully assured that what he had promised, he was able also to perform“ (Romans 4:18-21).<\/p>\n<\/blockquote>\n

When God revealed to Abraham that He would make his seed as numerous as the stars, Abraham did not waver through unbelief but trusted in God „who giveth life to the dead, and calleth the things that are not, as though they were“ (vs. 17). He believed that the God who was able to create the universe out of nothing certainly had power to fulfill such a promise. Sarah and Abraham had advanced in years past the period of parenthood, yet believed because God had spoken. The Lord fulfilled that promise by performing a miracle of creation (Isa. 43:1) on both their bodies.<\/span><\/p>\n

God makes many wonderful promises to us today. Like Abraham we should not waver through unbelief but look simply at the promise, realizing that God is able and that He is truthful; He will do whatever He says if we simply believe.<\/p>\n

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„Wherefore also it was reckoned unto him for righteousness. 23 Now it was not written for his sake alone, that it was reckoned unto him; 24 but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead, 25 who was delivered up for our trespasses, and was raised for our justification“ (Romans 4:22-25).<\/p>\n<\/blockquote>\n

Paul declares that the record of Abraham’s faith has been preserved to us today so that we might follow in his footsteps. Those whose hearts yearn and thirst for God will believe when the evidence is presented. As Jesus said, „My sheep hear my voice … and they follow me“ (John 10:27); they naturally respond to Him as the needle of a compass responds to the magnetic pole. Just as Abraham believed the promise and his faith was reckoned to him for righteousness, so we in believing that Christ died for our sins and was raised for our justification, and in trusting Him as our Saviour, are clothed with His righteousness.<\/p>\n

The rendering of verse (25) should be „… who was delivered up because of our trespasses … raised because of our justification.“ It was because of the many transgressions of the world that Jesus was delivered up to death; it was because His death made perfect satisfaction in regard to sin that He was raised up, bringing life and immortality to light through the Gospel. Christ’s finished work on the Cross meets all the demands of the justice, righteousness and holiness of God. We who thus believe stand in the light of His holiness, pure and spotless. Praise God for such a Saviour!<\/p>\n

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Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ, through whom also we have had the access by faith into this grace in which we have taken our stand, and let us rejoice in the hope of the glory of God. And not only so, but let us also rejoice in the tribulations, knowing that the tribulation works steadfastness, and steadfastness approvedness, and approvedness, hope; and hope is not put to shame, because the love of God has been poured forth in our hearts through the Holy Spirit who was given to us. For while we were yet weak, Christ in due season died in behalf of the ungodly. For scarcely in behalf of a righteous person will anyone die; for in behalf of the good man perhaps someone even would attempt to die. But God commends his own love toward us because while we were yet sinners Christ died in our behalf. Much more then, since we are now justified in his blood, shall we be saved through him from the wrath. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, since we are reconciled, shall we be saved in his life; and not only so but we are also rejoicing in God through our Lord Jesus Christ, through whom we now have the reconciliation (Romans 5:1-11, Dr. Cooper’s translation).<\/p>\n<\/blockquote>\n

The word <\/span>justified<\/i><\/span> is a Roman legal term and indicates that one is being pronounced righteous. Having accepted Christ by faith as our atoning sacrifice we are justified through His death and resurrection. Our salvation becomes an accomplished fact. The verb in this sentence is in the linear stem and indicates continued action or state of being. Paul was urging the Christian who has already obtained satisfaction and fellowship with God through faith in the Lord Jesus Christ to maintain this close relationship and the flow of peace and joy that should come to the regenerated heart. There is no peace with God apart from Christ. He is the way, the truth and the life. To accept Christ as a good man or as a Saviour who died as an example for others never brings one into vital connection with God.<\/span><\/p>\n

Paul and the Roman Christians, having taken their stand by faith upon the testimony of God concerning His Son, had access to God by faith. Standing in that blessed relationship with Him, they could exult in anticipation of the time when Jesus will come for His own and bring them into the full realization of the glory of God which will encircle the earth as the waters cover the sea.<\/p>\n

Apparently the Roman Christians were passing through certain, definite troubles. Paul urged them to rejoice in these for „tribulation works steadfastness; and steadfastness approvedness, and approvedness, hopes.“ Afflictions are blessings in disguise–provided they are accepted as being permitted by the Lord to work out in believers‘ lives the plan of God.<\/p>\n

Mankind was helpless, dead in trespasses and sins; he could do nothing to change his condition. In the fullness of time God sent forth His Son, born under the law, born of a woman, in order to redeem the ungodly (Gal. 4:4, 5).<\/p>\n

Sometimes, from heroic motives and under the stimulus of the occasion, a few have died in behalf of others. But our Lord’s sacrifice was a calculated thing. There was no external pressure or influence appealing to the heroic element that entered into his voluntary suffering and death for humanity. As Paul expressed it: Christ redeemed us from the curse of the law, having become a curse for us … that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith (Gal. 3:13,14). It is not the will of God that any should perish. The unsaved will be lost, not because Christ did not make sufficient and ample atonement, but because of their refusal to accept the atonement which He provided for them.<\/p>\n

The New Testament writers constantly emphasize that it is through the precious blood of the Lord Jesus Christ that our redemption has been purchased. We are justified by the blood of Christ, pronounced righteous and shall be saved eternally. „… He is able to save to the uttermost them that draw near unto God through him.“ (Heb. 7:25a)<\/p>\n

These days we hear much about the love, compassion and grace of the Lord, but very little about the wrath and righteous indignation of God or about His holiness. We ought to study carefully and pray over these verses wherein God gives a full statement of His character:<\/p>\n

And Jehovah passed by before him, 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,<\/i><\/span> visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation (Exod. 34:6,7).<\/span><\/p>\n

Adam, having chosen to pit his will against that of the Almighty, lost his fellowship and standing with God and death resulted. Satan still held the power of death because of the exalted position of authority in which he was placed when created. It is he in whose hidden domain lie the secret mysteries concerning the death of all the multiplied billions from Adam to the end of the Millennium. To remain consistent with the underlying principles of His moral government the Lord could not take the power of death away from Satan other than by Christ’s death on the Cross. As the Apostle Paul declared,<\/p>\n

Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage“ (Heb. 2:14,15).<\/p>\n

Since Christ died for us, reconciling us to God, we shall be saved in the life which flows from Him to us. Our Lord said that He would lay down His life for His sheep, would give them eternal life and that no one could take them out of His hand. The one who believes on the Son has eternal life and has it now. That life can never be extinguished. Christ has accomplished our reconciliation. It has been completed–finished–and can never be destroyed. So we continue, even when put to grief by trials necessary to purge out the dross, to rejoice in the hope of the glory of God and of enjoying fellowship with the Eternal Trinity forever and ever. Praise God for such a wonderful Saviour!<\/p>\n

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Installment 8
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Romans 5:12-6:23
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We have now come to the study which presents Adam as the head of the old race and Christ, the antitype, as the head of the new humanity. This passage (Rom. 5:12-21) constitutes a resume of the truths already presented in the epistle.<\/p>\n

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„Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned: 13 for until the law sin was in the world; but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come“ (Romans 5:12-14).<\/p>\n<\/blockquote>\n

According verse 12, the trespass of one man brought sin into the world, and with it death. This passage can only be understood in the light of Gen. 1,2. Man was placed in the Garden of Eden, given access to all the trees, even the tree of life, but forbidden to take of the fruit of the tree of the knowledge of good and evil. He was warned that to partake of the forbidden fruit would bring death that very day. But man transgressed and death entered the human realm. Death primarily, is separation. That very day Adam was cut off from the life of God and from the tree of life. He was driven from God’s presence and separated from spiritual life. Death in these two aspects would have resulted in eternal separation from God if it had not been that the Lord Jesus stepped in the breach and paid the redemption price with His own blood. Thus He conquered him who had the power of death, that is the devil, delivering all those who „through fear of death were all their life-time subject to bondage“ (Heb. 2:14,15).<\/p>\n

Had man not disobeyed God, he would have developed into a spiritual being according to the original divine plan and purpose (1 Cor. 15:46). But by that one transgression a power that was foreign to his nature entered the human realm and corrupted him, cutting him off from God, the source of life, and death „passed unto all men.“<\/p>\n

Because sin entered when man transgressed, it was in the world from the days of Adam until the law was given to Moses at Sinai. But „sin is not imputed when there is no law“–God will not hold anyone responsible for disobeying a law which He has never given. Paul, of course, is speaking of the law of Moses. Commandments which were given by the Lord were in force in the days of Abraham: „Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes and my laws“ (Gen. 26:5). But these did not have the death penalty attached to them. Nevertheless, death reigned from Adam until Moses, „even over them that had not sinned after the likeness of Adam’s transgression.“<\/p>\n

Adam was made perfect by his Creator. He was to propagate his species, having the power to beget after his own likeness. After he sinned, he did beget children after his likeness–the likeness of his sinful, fallen nature. Thus he was the head of the old race, the race of fallen men and women.<\/p>\n

God used certain men, things, and events as types of future or coming things. There is a correspondence between the type and the antitype just as there is between the printer’s set type and that which he prints from it. As we shall see in this investigation, Adam stood as the source of the human family in its fallen nature. Christ, on the other hand, stands as the fountain of a new race of people, those who come to Him, are regenerated and given new, spiritual, divine life which manifests itself in daily conduct and deportment.<\/p>\n

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„But not as the trespass, so also is the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many. 16 And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification. 17 For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ“ (Romans 5:15-17).<\/p>\n<\/blockquote>\n

In violent contrast to the statement that in Adam the many die–and it is evident from vs. 12 that he means all die, „so death passed unto all men“–we are told that the grace of God and the „gift by the grace of the one man, Jesus Christ,“ abounds to an even greater degree! Christ tasted death for every man. He made it possible that all might be saved and live. And this life more powerfully moves in the direction of bliss and happiness than does death, which flows in the direction of banishment from the presence of God. The apostle contrasts sin and the consequent condemnation with the free gift and its blessings which lead to justification. The one trespass of that lone prohibition by Adam is contrasted with the innumerable trespasses of the human race. The one trespass brought judgment unto condemnation; through the intervention of Christ, the many sins brought justification unto life. And while death reigned by the trespass of Adam, in a much greater way those who receive the abundance of grace and the gift of righteousness through Christ shall reign–during this present earthly sojourn and throughout all eternity.<\/p>\n

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„So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life. 19 For as through the one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous“ (Romans 5:18-19).<\/p>\n<\/blockquote>\n

In Adam’s fall, all fell. While his trespass brought universal condemnation, the atoning work of Christ brought justification unto life. Not one single person will be cast into outer darkness because the efficacy of Christ’s death was not made available to him–Christ tasted death for every man; whoever believes on him will not perish, but have everlasting life, for God did not send His Son into the world to condemn the world but to open up the doors of Heaven before every individual (Heb. 2:9; John 3:16, 17).<\/span><\/p>\n

In vs. 19 what is the significance of „the many“? Does it mean all humanity, as it did in vs. 15? If we accept that interpretation we must conclude that, if all were made sinners by Adam’s one transgression, then all will be made righteous through the one act of Christ. But this is contrary to the plain teaching of the entire Word of God. While all were made sinners, an innumerable host will accept the free gift of life, cease to be sinners and become saints. Those then who refuse to accept Christ are the many<\/i><\/span> who are „made sinners“ permanently, throughout time and eternity. However, <\/span>the many<\/i><\/span> who accept Christ are „made righteous“ during this life and throughout all eternity through the obedience of our Saviour.<\/span><\/p>\n

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„And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly: 21 that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord“ (Romans 5:20-21).<\/p>\n<\/blockquote>\n

Paul said in Gal. 3:19 that the law was added because of transgressions. It seems that only by the galling yoke of the law can people realize their helpless, hopeless condition.<\/span><\/p>\n

The Lord knows our circumstances. He knows the battles we have to fight, and gives added grace in the form of help and strength to lift us above our circumstances and enable us to glorify God in whatever condition we find ourselves. Sin has reigned in death throughout the ages. It is God’s plan and purpose that, for those who accept the atonement of Christ, grace shall in the same manner reign through righteousness unto eternal life. Our salvation is all by Christ. All to Him we owe. Let us therefore enter into the fullness of His peace, joy and blessing and avail ourselves of His grace that is sufficient to meet every trial and difficulty.<\/p>\n

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SANCTIFICATION
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New life is imparted upon accepting Christ as the all sufficient atonement and the Holy Spirit enters into the soul, applying the blood of Christ to the believing, trusting heart. All who accept the Lord Jesus Christ are being sanctified in Him. Paul addressed the believers in Rome as „saints“ and, as can be seen by scanning the Scriptures, he recognized all believers as saints–those who are being sanctified. The degree of sanctification and the rapidity with which one grows in grace and knowledge of the truth depends upon the surrender–the willingness of the heart to yield to Christ. Having been transported from the world and transplanted into the kingdom of the Son of God’s love, the believer is to grow in grace. He is to desire the sincere milk and meat of the Word so that he may grow thereby.<\/span><\/p>\n

Just as there are three tenses to salvation, past, present and future, there are three stages of sanctification. We are sanctified by the blood of Christ when we accept Him as Saviour. We are constantly being kept by the Holy Spirit throughout our Christian life: „For by one offering he [Christ] hath perfected for ever them that are [being] sanctified“ (Heb. 10:14). The believer must yearn for a closer walk with Christ and must be willing to separate himself from everything that hinders his progress and fellowship with the Lord.<\/p>\n

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„What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. We who died to sin, how shall we any longer live therein? 3 Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life“ (Romans 6:1-4).<\/span><\/p>\n<\/blockquote>\n

In the preceding chapter the apostle has shown that, on account of the great multitude of sins, Christ came and died for mankind. Anticipating that certain ones might misunderstand his teachings and conclude that one is entitled to continue in sin so that he might enjoy a greater amount of grace, Paul asks, „What shall we say then? Shall we continue in sin, that grace may abound?“ In answering his own question, the apostle uses the strongest negative possible–„God forbid,“ or „May this never be.“ We, in accepting Christ, die to sin–are separated from it, the bonds broken from our souls. How shall we continue therein? Paul then questions whether they have fully understood the significance of their baptism. They were dead to sin through the body of Christ and were buried symbolically with Him in baptism. Dead men are buried, not live ones. Those who are buried with the Lord in baptism are raised to walk in a new life: „Wherefore if any man is in Christ, <\/span>he is<\/i><\/span> a new creature: the old things are passed away; behold, they are become new.“ (II Cor. 5:17)<\/span><\/p>\n

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„For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection; 6 knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; 7 for he that hath died is justified from sin“ (Romans 6:5-7).<\/span><\/p>\n<\/blockquote>\n

Just as Christ died and was raised in the new life, so we die to sin and are raised to walk in newness of life; all these spiritual realities are set forth in the symbolism of our baptism.<\/span><\/p>\n

Paul said to these Roman Christians that they were crucified with Christ; yet Jesus‘ death had occurred far away, in Palestine. So the word crucified<\/i><\/span> in this instance is not to be taken literally. What was it that was done at the Cross for each one of us? Only at the crucifixion was sin’s power broken. The liberty, freedom and release that you and I received when we accepted Christ are the result of what was actually done when He was nailed to the Cross. When Paul says, „that the body of sin might be done away,“ he is saying that the power of the sinful nature is broken and that we are no longer in bondage to sin. Satan is a big bluffer. He will try to make the believer think that he still has to continue in the way in which he lived prior to his conversion, but this is Satan’s lie. The believer has been liberated from Satan and from the power of sin. <\/span><\/p>\n

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„But if we died with Christ, we believe that we shall also live with him; 9 knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him. 10 For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God. 11 Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus“ (Romans 6:8-11).<\/span><\/p>\n<\/blockquote>\n

Just as Christ, after being raised from the dead, never died again, so the one who dies with Christ is spiritually alive in Him forevermore and sin is not to have dominion over him. The word <\/span>reckon<\/i><\/span> in this passage is a banking term. One who is born again is to make his calculation upon the basis that he has died to sin; that he has the new life of Christ; and that he is raised with Him to walk in this new life from that time on. <\/span><\/p>\n

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„Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: 13 neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under law, but under grace“ (Romans 6:12-14). <\/span><\/p>\n<\/blockquote>\n

We have been released from sin. Christ won the victory over it and sin is not to reign in our mortal bodies or cause us to serve the lusts of the flesh. We are not to present our bodies unto sin as instruments of unrighteousness, but to present our faculties, talents and all that we have to God, as people who are spiritually alive. It cannot be emphasized too much that we who have accepted Christ are not under law in any sense of the term. If we were, there would be no salvation for us. Where there is no law there is no transgression–God has put salvation upon this basis in order that the promise may be sure to all those who walk in the steps of faith, as Abraham did.<\/span><\/p>\n

Having been liberated from the law, shall we interpret our liberty as license? „God forbid!“ (vs. 15). „Know ye not, that to whom ye present yourselves as<\/i><\/span> servants unto obedience, his servants ye are whom ye obey“ (vs. 16a). A general rule for mankind is that if one presents himself to Satan, allowing him to be his master, he does so unto death. If he presents himself to Christ and his members as instruments of righteousness to be used of the Lord for His glory, his life will be characterized by obedience unto righteousness.<\/span><\/p>\n

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„But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness“ (Romans 6:17-19).<\/span><\/p>\n<\/blockquote>\n

This thought is further carried out in vss. 17 and 18. Paul is thankful that whereas the Roman Christians had at one time been servants of sin, when they heard the message of the Gospel they received Christ. Having been made free from sin, Paul urged that they continue in this state of surrender so that Christ might work out His perfect plan in their lives (vs. 19). Before our conversion we are servants of sin. We can say with David, „Behold, I was brought forth in iniquity; and in sin did my mother conceive me“ (Ps. 51:5). <\/span><\/p>\n

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„For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord“ (Romans 6:20-23).<\/span><\/p>\n<\/blockquote>\n

The possibility of every conceivable sin lies dormant in the heart of the unregenerate soul. Naturally then, those who have never accepted Christ are servants of sin and „free in regard of righteousness“ (vs. 20).<\/span><\/p>\n

Paul in vs. 21 asks, To what could these Roman Christians point, with pride and joy, in their pre-Christian experience? Nothing. They were ashamed of their former lives and conduct, and in the end those things they had done as heathen, unregenerated persons would have brought death. But having accepted Christ and died to sin, they had become servants of God and were secure in Him.<\/p>\n

While those who serve under Satan’s lordship will receive the wages of condemnation and eternal death, the Lord Jesus Christ offers eternal life as a free gift from God. Salvation cannot be purchased or earned; it must be accepted as a free gift of God’s sovereign grace.<\/p>\n

Dear reader, have you accepted Jesus Christ as your Saviour? I did not ask if you have joined any church–simply if you have accepted Christ. Have you died to sin? Have you been made a new creature in Christ Jesus? If not, receive Him now, in your heart of hearts, then confess Him before men. Follow Him daily, doing His will and always praying, „Lord, what wilt thou have me to do?“<\/p>\n

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weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

THE EPISTLE TO THE ROMANS The Gospel In Its Fullness   By Dr. David L. Cooper, Th.M., Ph.D., Litt.D. Biblical Research MonthlyInstallment 6 Romans 4:1-12THE RATIONALE OF THE ATONEMENT IN THE LAST TWO installments of this series, we have been studying Paul’s great passage concerning our redemption through the blood of Christ as found in … <\/p>\n

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