{"id":1014,"date":"2018-01-30T14:34:33","date_gmt":"2018-01-30T13:34:33","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1014"},"modified":"2018-01-30T14:50:02","modified_gmt":"2018-01-30T13:50:02","slug":"pauls-letter-to-the-romans-5","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/pauls-letter-to-the-romans-5\/","title":{"rendered":"Paul’s Letter to the Romans"},"content":{"rendered":"

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

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

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Installment 9
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Romans 7:1-8:11<\/p>\n

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„Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth? For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God. For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death. But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter“ (Romans 7:1-6).<\/p>\n<\/blockquote>\n

The Apostle Paul, in these verses, repeats the grand and glorious truth of our liberation from sin and from all law through being united with Christ. The same thought in a different analogy can be seen in chapter 6, vss. 16-19. Verses 5, 6 above are parallel with 6:21-23. The apostle presents our deliverance from sin and from law by comparing it to the married woman who is bound to her husband as long as she lives. When he dies, however, she is released from him and is privileged to marry whomsoever she wishes.<\/p>\n

Law, which is but the common consent to that which is recognized as proper and right, has dominion over a person so long as he lives. The married woman is bound to her husband by this law and the Word of God tells us that if, during his lifetime, she becomes united to another she is an adulteress; but if her husband dies she is at liberty to marry another. Originally, when God made man, He said that he should leave his father and mother and cleave to his wife and they two should become one flesh. God has not rescinded this order. Because of the hardness of man’s heart He permitted Israel to put away a wife, but from the beginning it was not so. The principle thus laid down in the first three verses of this chapter is to be taken literally. Unfortunately, in our modern world decency, morals and ethics have been cast to the wind; people disregard God’s instructions, divorcing, remarrying and thinking nothing of it. But God will deal with those who deliberately ignore the plain teaching of His Word.<\/p>\n

In a manner analogous to the wife’s being released from the marriage vows by the death of her husband, those who die to sin are released from all obligations to the flesh and are privileged to be united to the living Christ. One is dead not only to the old nature but also to the law because our Lord died in the body and was quickened in the spirit, coming to life again. Having broken all ties between the fleshly life and the Law by dying to them through the body of Jesus, we are made alive again so that we might be united to the living Christ. We are then to bear the fruit of the Spirit which is thought of in terms of this spiritual marriage with our Lord. Looking back upon the kind of fruit which we bore prior to our conversion, we are ashamed of it.<\/p>\n

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„What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet: but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin is dead. And I was alive apart from the law once: but when the commandment came, sin revived, and I died; and the commandment, which was unto life, this I found to be unto death: for sin, finding occasion, through the commandment beguiled me, and through it slew me. So that the law is holy, and the commandment holy, and righteous, and good. Did then that which is good become death unto me? God forbid. But sin, that it might be shown to be sin, by working death to me through that which is good; — that through the commandment sin might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do. But if what I would not, that I do, I consent unto the law that it is good. So now it is no more I that do it, but sin which dwelleth in me. For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good is not. For the good which I would I do not: but the evil which I would not, that I practise. But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me. I find then the law, that, to me who would do good, evil is present. For I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members“ (Romans 7:7-23).<\/p>\n<\/blockquote>\n


\nThe personal pronouns <\/span>I, me, mine<\/i><\/span> probably occur more often in these verses than in any other Scripture passage of equal length. Was Paul giving his personal experience? If so, was it before his Christian experience or after he accepted Christ? To answer this question, let us note vs. 9: „And I was alive apart from the law once: but when the commandment came, sin revived, and I died …“ Obviously Paul is thinking back, prior to the giving of the Law, and speaking as though he had been living when Moses led Israel from bondage to Mount Sinai–over fifteen hundred years before writing this letter! Let us remember, Paul was a prophet–as much so as any of the Old Testament seers, who frequently used the personal pronouns of the first person in their impersonation either of God or of King Messiah. Therefore we believe that Paul was giving the common experience of men before the coming of the Law and after its reception.<\/p>\n

When God made man He created him holy and perfect. When, however, he disobeyed the Lord, a nature foreign to his own entered the world, corrupted his being and, figuratively speaking, destroyed the image of God in his soul. This corrupted nature rebels against doing the will of God and living in holiness. Paul transfers the universal experience of man to himself, saying, „That which I do I know not: for not what I would, that do I practise; but what I hate, that I do.“ From this we see that there is a power in man that drives him on to do things that he knows in the depths of his soul he should not perform. At the same time, welling up from the better element of his nature, is a desire to do that which is good, but this evil force or principle within his being curbs him. Now, declares the apostle, if this is my daily experience, „it is no more I that do it, but sin which dwelleth in me.“<\/p>\n

Analogous to the invisible force or law of gravity, there is a spiritual force in the world that pulls people downward from doing as they should, driving them to do what they should not. It is because of sin in the flesh that sins in the life occur.<\/p>\n

Is the Law sinful? Never! It was through the Law that men became cognizant of sin. When the Law was given, sin–taking advantage of the situation–wrought in the human heart a desire to do all kinds of evil and to refuse to yield to the will of God. Men did not recognize and experience the awfulness of sin prior to the giving of the Law of Moses. When it came with its austerity and uncompromising spirit, the flesh rebelled and drove men to lengths of disobedience and, as the apostle declares, sin beguiled and slew them. Was the Law imperfect then? Never. It was holy, righteous and good. As David declared in Ps. 19:7, „The law of Jehovah is perfect. …“ Did the Law which was good become death to the human family? No. What then caused death? Sin, the depravity of the human heart. Why was the Law given? It was that sin „might become exceedingly sinful“–that people might realize their hopeless condition and come to Christ who alone can save.<\/p>\n

Sin is a spiritual force that dominates the lives of unregenerate persons. All too frequently, these do not avail themselves of the deliverance Christ offers. Unwilling to yield to His will, they are guided by these low impulses of the fleshly nature. The apostle looks within and declares there is nothing good that dwells in the flesh. He sees within the human heart the law of sin and death warring against the law of the higher element of his nature, bringing one into captivity and making a spiritual slave of him.<\/p>\n

The apostle sums up the condition of the one dominated by the flesh by saying, „Wretched man that I am! who shall deliver me out of the body of this death?“ (vs. 24). One cannot enjoy peace, comfort or consolation when dominated by the flesh. Its evil passions destroy all satisfaction and upset the equilibrium, leaving the person in a wretched, miserable state. Is there any deliverance for such a one? Yes!–„I thank God through Jesus Christ our Lord“ (vs. 25a). Christ vanquished Satan, death, the grave and the powers of the unseen world. He became a triumphant conqueror and gives the victory and deliverance to those who will accept His assistance and trust Him. As the Apostle Paul says in Gal. 2:20: „I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.“<\/span><\/p>\n

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„There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh: that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit“ (Romans 8:1-4)<\/span><\/p>\n<\/blockquote>\n

When our Lord went to the Cross, He conquered Satan and wrought deliverance for all who accept Him. By offering Himself for sin He perfected forever those who are now being sanctified (see Heb. 10:10-18). Christ did the will of the Father by offering Himself as the one all-sufficient sacrifice to accomplish man’s eternal salvation. In view of that, our Lord said that those who believe upon Him shall not perish, but have everlasting life and, having passed out of death into life, they shall not come into judgment. The sentence of death fell upon Christ. By His stripes we are healed. Thus, the entire Scriptural teaching concerning the all-sufficiency of the sacrifice of Christ is summed up in the first verse of this chapter.<\/p>\n

There is no condemnation to those who are in Christ because „the law of the Spirit of life in Christ Jesus made [us] free from the law of sin and death.“ What is „the law of the Spirit of life“? Certainly law is not used here with reference to some legal code or document, for none could be made that could give life. Christians are not under law, but under grace. The word law, therefore, has a different meaning in this verse from that of some legal enactment. In the preceding chapter we have seen that the word law is used to indicate a power or force. For instance in Rom. 7:22 „the law of God“ refers to the law that was given by Moses. But in vs. 23 the apostle declared, „I see a different law in my members,“ which he said was warring against the law of his mind. The law of his mind was the bent and desire of the higher element of his nature to do the will of God. But there was what he called the law in his members which was fighting against the law of his mind and bringing him into captivity to the law of sin and death. This law was that principle of sin which entered the human family when Adam transgressed God’s one command. It is not simply a principle but an evil force or power that drives people to do and act contrary to the will of God. Thus it is clear from the preceding chapter that the word law is used in different senses.<\/p>\n

The power of the Spirit of God in the heart liberates anyone in Christ from that power of sin which is in his members–whenever he turns his case over to Him, trusting for this deliverance. The Holy Spirit never forces Himself upon anyone, nor does He act in the believer’s life contrary to his willingness to surrender.<\/p>\n

Those who lived under the Law of Moses, considering it simply as a legal code without trusting personally in the Lord, did not receive deliverance from their wretched, miserable lives of defeat. The Law could only prohibit men from doing certain things or command them to act in accordance with the expressed will of God; but it did not give power enabling them to keep the letter and spirit of the legislation. Man, being in the flesh and having the fallen nature, could not carry out the requirements of the Law. Therefore God sent His Son in the likeness of sinful flesh to deal with the problem of sin in the souls and lives of humanity. Paul carefully worded his sentence to show that Christ, though He was here in the flesh, did not have the fallen nature. But being in the flesh to champion man’s cause, He condemned sin in the flesh and rendered inoperative Satan who had the power of death. Thus our Lord was a complete victor over Satan, sin and the forces opposing man. Now it is possible for the believer to surrender himself to God and to allow the Holy Spirit to have full sway so that he, by the divine aid, actually carries out the spirit of the Law of Moses (Rom. 3:31). Rejoicingly, the Apostle Paul declares that those who are in Christ and who yield to the Spirit of God, allowing him to have His complete sway in their lives, fulfill the requirements of the Law. <\/span><\/p>\n

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„For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For the mind of the flesh is death; but the mind of the Spirit is life and peace: because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: and they that are in the flesh cannot please God. But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his“ (Romans 8:5-9).<\/span><\/p>\n<\/blockquote>\n

In these verses we see that the fleshly nature is opposed to the things of the Spirit of God. Those following the mind of the flesh are not subject to the law of God for such a thing is impossible; those minding the things of the Spirit of God are disregarding the things of the flesh. But what is meant by „the mind of the flesh,“ and „the mind of the Spirit“? To have <\/span>the mind of the flesh<\/i><\/span> is to allow the impulses, passions and desires of the flesh to dominate the thinking. To have <\/span>the mind of the Spirit<\/i><\/span> is to subject the thoughts of the mind to the leadings and promptings of the Holy Spirit and to yield to the teachings of the Spirit, as found in the Word of God. One is not in the flesh but in the Spirit if indeed the Spirit of God is dwelling in him. He who accepts Jesus Christ in sincerity and faith is baptized in the one Spirit and drinks of the one Spirit:<\/p>\n

For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free, and were all made to drink of one spirit (I Cor. 12:12, 13).<\/p>\n

The Christian should be very careful not to grieve the Spirit or to quench Him (Eph. 4:30; I Thess. 5:19).<\/span><\/p>\n

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„And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you“ (Romans 8:10-11). <\/span><\/p>\n<\/blockquote>\n

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Paul declared that if Christ is in a person „the body is dead because of sin; but the spirit is life because of righteousness.“ Life–divine, spiritual life–is imparted to the one who accepts Christ and in whose heart He and the Holy Spirit dwell. The Christian is spiritually alive because he is clothed with the righteousness of Christ. At the same time the body is still subject to death; and unless the Rapture occurs during his lifetime, death will claim his body.<\/p>\n

But the apostle hastens to affirm that „if the Spirit of God who raised up Jesus from the dead dwelleth in you,“ God will raise your body to life again in the resurrection by the power of the Holy Spirit. The believer will survive death and may look forward to the resurrection and the union of his spirit with his body. We shall see Christ in His glorified body because „we shall be like him,“ possessing a glorified and immortalized body of our own.<\/p>\n

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

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Installment 10<\/center>
Romans 8:12-39<\/center><\/p>\n

\nIn the last issue we saw the conflict that goes on in the heart of man between the fleshly nature and the higher, better element of his being. The old nature drives a person to do those things he instinctively knows he should not do; at the same time it hinders him from doing what he knows he should. This is the universal experience of mankind. But one may obtain deliverance from such a life of defeat through the Lord Jesus Christ by accepting Him and acknowledging His sovereignty. There is therefore no condemnation to those who are in Christ Jesus! The power of the Holy Spirit is given the one who is in Christ, enabling him to live above the sordid things of life.<\/p>\n

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„So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, these are sons of God. 15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit himself beareth witness with our spirit, that we are children of God: 17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him“ (Romans 8:12-17).<\/p>\n<\/blockquote>\n

Since the child of God is regenerated and the Spirit of God dwells in his heart to impart strength and power, enabling him to live above the fleshly desires and above the world, he is no longer debtor to the flesh–to live after the flesh–for to do so is death. The death referred to here is separation from God, not only in time but throughout all eternity.<\/p>\n

In vss. 9-10 of the previous chapter,<\/p>\n

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„But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. 10 And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.“<\/p>\n<\/blockquote>\n

The apostle distinguishes between those in their number who might be unregenerated and those genuinely born again. As John wrote of the unregenerated people in the church, when a crisis came „They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but <\/span>they went out,<\/i><\/span> that they might be made manifest that they are not of us“ (I John 2:19).<\/p>\n

Doubtless there were those in the church at Rome who were considered to be Christians but who had never been born again. Of course they were living after the flesh. Their ultimate doom will be banishment from the presence of God and the glory of His might.<\/p>\n

Those led by the Spirit are sons of God. Others who do not put themselves under His influence may be church members, but they are not sons of God. The born again believer has received the spirit of adoption, crying out to God, „Abba,“ or „Father.“ Paul, writing to the Roman church in Greek, here used both the Aramaic <\/span>(abba) <\/i><\/span>and the Greek words for father.<\/p>\n

In verse 16 the apostle brings before us the ministry of the Holy Spirit in witnessing to the Father in behalf of the born-again ones. The witness of our spirits is that we have had the experience of the new birth: „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). The Spirit not only declared through the Scriptures that one who has had this experience is a child of God, but also testifies before God when we have had that experience. Thus the testimony of the Spirit corroborates that of our own souls that we are the children of God.<\/p>\n

(Vs. 17) If we are children of God, we are His heirs and joint heirs with Christ. As children fall heir to the property of their parents in this life, so do God’s children fall heir to the things of God throughout all eternity.<\/p>\n

But there is a proviso added: „If so be that we suffer with <\/span>him,<\/i><\/span> that we may be also glorified with <\/span>him.“<\/i><\/span> People are to be rewarded according to their deeds and actions. But let it be remembered that we are saved by the grace of God through faith. Whatever rewards we receive depend upon our suffering with Him, making sacrifices for Him and for His cause. I am afraid that many will have very small rewards. If the redeemed will not suffer for him now, they will not have the privilege of reigning with Him in glory when He returns. Let us be diligent about our Father’s business, laying up our treasures in heaven.<\/span><\/p>\n

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„For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. 19 For the earnest expectation of the creation waiteth for the revealing of the sons of God. 20 For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope 21 that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body. 24 For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? 25 But if we hope for that which we see not, then do we with patience wait for it“ (Romans 8:18-25).<\/span><\/p>\n<\/blockquote>\n

Having given us the assurance that those who suffer with Christ shall reign with Him, the apostle proceeds in this passage to give some idea of the glory that shall be revealed to us when our Lord returns to lift the curse from the earth and create anew the heavens above and the earth beneath in fulfillment of Isaiah’s prophecy: For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind (65:17).<\/p>\n

During the Tribulation Period the heavenly bodies connected with this earth will be wrecked and the earth made a desolate waste of chaos everywhere. Our Lord, when He comes, must create them anew so that there might be a millennial reign of glory. This is what Isaiah affirms, as can be seen by reading the above quotation in its context. The verses preceding Isa. 65:17 show the desolation and suffering of that time. Those verses following it show the earth as it will be when the heavens above and the earth beneath are created anew and Jerusalem is created the joy of the whole earth. It is to this that Paul is referring in our passage from Romans.<\/p>\n

The extreme sufferings and privation to which the devout, consecrated Christian may be subjected during his life are not worthy to be compared to the glories that will be revealed when Jesus prepares the earth for His reign of glory. The entire creation is personified–as one looking forward expectantly in faith to some great event–in this case, „the revealing of the sons of God.“<\/p>\n

The Lord promised, at the time of man’s sin and when the curse was being placed upon earth, that the Redeemer would come, delivering the world–a promise which will become a reality when our Lord returns. Earth is described as an expectant mother, in labor to be delivered from the bondage of corruption into the liberty of the glory of the children of God. The period of travail in the strictest sense of the term is the Tribulation Period, as revealed in such passages as Isa. 66:7-9 and Jer. 30:6, 7. Paul’s language here echoes that of the Old Testament prophets.<\/p>\n

Not only nature, but those who have the fullness of the Spirit are thought of as being in travail and groaning in pain, looking forward to their „adoption,“ or the redemption of their bodies. Paul borrows from the legal phraseology of the Greco-Roman world in using the word <\/span>adoption.<\/i><\/span> Among patrician families, it was the custom to commit a son to a tutor who assumed all the responsibility for the training and welfare of the child until he reached his majority. At that time, in a special ceremony, the pedagogue or teacher would turn his pupil back to the father. This was always a glad occasion for the family and was spoken of as <\/span>adoption.<\/i><\/span><\/p>\n

With this in mind, the apostle speaks of the Christian receiving his adoption when the Lord returns. We now have the bodies of our humiliation–bodies that are subject to the frailties and weaknesses incident to life. At the Rapture which occurs before the Tribulation, the dead in Christ will receive their glorified, immortalized bodies and the living saints will have theirs changed into immortal bodies.<\/p>\n

The Christian’s gaze, therefore, is forward, not backward–always recognizing, of course, what was done for us on Calvary by our blessed Lord. We anticipate the receiving of our redemptive bodies at His return and the close fellowship we shall enjoy with Him and all the redeemed. The „earnest of the Spirit“ which we have now and all our spiritual blessings in Christ Jesus are simply foretastes of what shall be ours when He returns.<\/span><\/p>\n

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„And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; 27 and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that to them that love God all things work together for good, even to them that are called according to his purpose. 29 For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn 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“ (Romans 8:26-30).<\/span><\/p>\n<\/blockquote>\n

Man, by the fall, became depraved–he is dead in trespasses and sins–but God loves the world! Presupposed in these verses is the fundamental teaching that God sent His only begotten Son, who voluntarily suffered and died to provide a means of redemption for us (II Cor. 5:19a); that Jesus was begotten by the Holy Spirit and was filled with Him from birth; and that the Father, through the preaching of the Gospel, is imploring that men be reconciled to God. We see God the Father, God the Son and God the Holy Spirit active together in an effort to redeem man.<\/p>\n

Because we do not know how to pray as we ought, the Spirit intercedes in behalf of all of God’s people. What, then, is the force of the first phrase in this passage, „in like manner“? In vs. 19 the earth was personified and represented as groaning and travailing, looking forward to the time of final deliverance. Similarly, the universal groaning of believers is expressed in vs. 23: „And not only so, but ourselves also …“ „In like manner,“ the Holy Spirit, groaning in an intercessory ministry for the suffering people of God, is presented in vss. 26,27. He too is yearning for the time of deliverance when the curse will be lifted and the glory of God will encircle the earth as the waters cover the sea.<\/p>\n

The Holy Spirit assists us in our infirmities. Just what is meant by this? Some feel that because we do not know what is going on in the minds of men, what Satan and his evil spirits are planning, what God is working through angelic agencies in our behalf or His objective in permitting a crisis to come upon us, that this means we are in an infirm, limited position and unable to pray as we ought. Realizing this, the Holy Spirit, with the most intense love for us, is constantly engaged in prayer. Other commentators think that the apostle was talking about the moral and spiritual infirmities of the flesh. They are of the opinion that the Holy Spirit gives strength and power to our spirits and thus helps our infirmities. This thought is taught in the first eleven verses of this chapter, as well as in many other places in the Scriptures, and may be what is intended here. „Groanings which cannot be uttered,“ by which the Spirit expresses Himself, are beyond the comprehension of mortal mind. But the Father, who searches the mind of the Spirit, comprehends the intense petitions that He is constantly offering in making „intercession for the saints according to the will of God.“ Thus we see the great ministry in which the Holy Spirit is now engaged in behalf of the Lord’s people.<\/p>\n

The Father is intensely interested in every petition made by the Spirit in behalf of the saints. The Lord Jesus Christ is our intercessor or advocate who pleads our case before the Father upon the basis of the efficacious, meritorious blood which He shed in our behalf (I John 2:1,2). The Holy Trinity is revealed as engaged in a continuous, efficacious ministry in behalf of the children of God.<\/p>\n

(Vs. 28) In the midst of the turmoil and disappointments of life there is nothing that brings hope and encouragement to the believing heart more than the doctrine that God is supreme, overruling all and making everything that comes into the life of His children contribute to their welfare for time and eternity. Though the best and oldest manuscripts do not have the word <\/span>God<\/i><\/span> as the subject of this verse, the thought is clear that it is God who is working all things according to the purpose of His will, for so the Apostle Paul declared in Eph. 1:10,11. Regardless of the origin of an attack upon any child of God, by the time it reaches him the Lord has converted it into a source of blessing. If we could only, by faith, thus view everything sent against us, our lives would be holy and pure; we would rejoice at everything, regardless of how distasteful it might be to us (compare James 1:2, 3).<\/p>\n

The next verses show us the „blueprint“ of the lives of the saved, from eternity to eternity. All whom God foreknew, He foreordained to be conformed unto the image of His Son. Everyone foreordained is called; each one called is justified; the justified will be glorified. The number glorified is the exact number foreknown–it can be neither increased nor diminished. Thus we find that one who is saved is saved for eternity. Praise God, our salvation does not depend upon our own efforts, but upon the meritorious work of the Lord Jesus Christ. Having been called and justified, we are certain of immortal and eternal glory. The Lord is working everything that comes our way for the advancement of our spiritual nature, so that we may be prepared for the great exchange of worlds when the time comes. <\/span><\/p>\n

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„What then shall we say to these things? If God is for us, who is against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? 33 Who shall lay anything to the charge of God’s elect? It is God that justifieth;“ (Romans 8:31-33).<\/span><\/p>\n<\/blockquote>\n

What shall we say to all of the things which we have learned? We see that God is for us, and if so, then who can be against us? Nothing can be against us! God will not permit it. Satan, our great adversary, has to receive permission from God before he can touch any of the Lord’s servants, as we see from Job 1 and 2. God did not even spare His own Son but delivered Him up for us all. Since He has thus proved His great love and concern for us, we may conclude that He will freely give usall things that pertain to life and godliness, for time and eternity. Satan is the great accuser of the brethren, for he hastens into the presence of God whenever any of the Lord’s people make a mistake or sin (Rev. 12:10); but it is God who has justified us.<\/span><\/p>\n

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„Who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us“ (Romans 8:34).<\/span><\/p>\n<\/blockquote>\n

Who can condemn us? No one. Christ, by His all-sufficient atonement, settled the sin question once for all. We have been sanctified by the offering of the body of Christ once for all (see Heb. 10:8-18). God has pronounced the believer acquitted and justified. He is blessed; his sins have been forgiven; God does not impute unrighteousness to him after that (Ps. 32:1,2). There is no condemnation to those that are in Christ. Our Lord Jesus Christ died for us, was raised again and is seated at the right hand of God, making intercession for us. In view of that complete, perfect atonement made by Christ, the Father’s great love for us and the intercessory ministry of the Holy Spirit, there is nothing that can separate us from the love of God.<\/span><\/p>\n

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„Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 36 Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39 nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord“ (Romans 8:35-39).<\/span><\/p>\n<\/blockquote>\n

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We have been made more than conquerors through Christ who loves us and gave Himself up for us. Our eternal destiny is fixed and settled. Nothing can disturb that relationship–none of the evil spirits in the universe, nor things present, nor things to come. We are forever His children. Praise God for the marvelous, wonderful salvation which is ours through faith in the Lord Jesus Christ!<\/p>\n

In appreciation of our position in Christ, we will walk accordingly. Our liberty in Him should never be interpreted as license. We are not under law but under grace; however, when people abuse their privileges in Christ the Lord must punish them, for every son whom He receives, He chastens (Heb. 12:6,7). But this is done for correction and spiritual development, that the child of God might be prepared to answer the great summons when it does come–whether by death or by the coming of the Lord for His saints.<\/span><\/p>\n

<\/center><\/center><\/p>\n

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Installment 11
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Romans chapter 9:1-33<\/p>\n

THE JEWISH QUESTION<\/center><\/p>\n

To the uninformed of Paul’s day, it probably appeared that God’s plans with Israel had failed and that He had changed His order of procedure, but this is not true. Throughout the pages of the Old Testament, Israel is the only nation that occupies the central position of the stage of humanity. When God entered into a covenant relationship with Abraham and his seed, it was based on His favor, which was unmerited by man, and the patriarch’s faith, apart from all works and human efforts. Because of sin, the Law was added 430 years later, placing the Chosen People under a legalistic system which would serve as a schoolmaster to bring them to the Messiah when He would appear. When the Law had fulfilled its purpose and the time had come to lay it aside, our Lord took it out of the way by nailing it to His cross (Col. 2:14,15).<\/p>\n

It was God’s purpose for all of His Chosen People to accept Him and to enter into the closest fellowship with Him. But Israel stumbled at the cross and God could no longer deal with her as He wanted to. Paul spoke of unbelieving Jews as branches of an olive tree which were broken off; the branches left on the tree were those Hebrews who accepted the Saviour. This temporary laying aside of Israel will cease eventually, for the entire nation living at the time of Christ’s return will accept Him and go forward in His cause.<\/p>\n

Viewed from the standpoint of the prophets, it is clear that God has not changed His plans during this Christian dispensation. In fact, the rejection of Messiah was clearly revealed by them as was the acceptance of Him by the hungry-hearted among the Gentiles (Deut. 32:21; Isa 65:1; Rom. 10:16-21).<\/p>\n

Israel’s past, present and future is clearly delineated in Rom. chapters 9-11; God’s covenant relationship with Abraham to the cross is given in chapter 9; her present status is clearly depicted in chapter 10; and the future of the Chosen People is described in chapter 11.<\/p>\n

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„I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, 2 that I have great sorrow and unceasing pain in my heart. 3 For I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh: 4 who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen“ (Romans 9:1-5).<\/p>\n<\/blockquote>\n

Doubtless some in Paul’s day concluded that the apostle had, after his conversion, lost all interest in his Jewish brothers. But here we see that he had great anxiety and unceasing sorrow in his heart for his people and longed for their salvation.<\/p>\n

A popular but erroneous idea is that Paul here declared he was willing to become accursed from Christ if Israel could be saved by it. Our English translation lends itself to this interpretation, but a knowledge of the idiom shows that instead of saying he „could wish“ himself accursed from the Christ, Paul said, „I was wishing myself accursed [or anathema] from Christ“; he had been on the verge of wishing, in the past, that he was severed from Christ for his brethren’s sake, but upon mature thought he could see that being made accursed from Christ would not avail anything for others.<\/p>\n

Paul was proud that he was born a Jew and spoke of it in his letter to the Philippians (ch. 3). He came of a race most highly favored of God a race chosen and brought into existence by a special miracle, the birth of Isaac, at which time the Lord injected potentialities and capabilities into the bloodstream of the Jewish nation and adopted it as His own peculiar people from among the nations. The glory of God was manifested in a peculiar manner at the time of Israel’s deliverance and God’s promise to Abraham was sealed with a covenant.<\/p>\n

Along with the giving of the law, God committed to Israel the ceremonies and sacrificial service. They were conducted first at the Tabernacle, the portable sanctuary of Israel’s worship during her wilderness wanderings and during her early residence in the land; then, beginning with the days of Solomon, worship was centered at the permanent Temple in Jerusalem. Everything in the house of God was very elaborate and impressive, having a symbolic and spiritual significance that looked forward to the coming of the Lamb of God that takes away the sin of the world. Promises were made to the fathers of Israel in connection with the oracles of the Lord, and it was wonderful to receive these assurances.<\/p>\n

Finally, as the greatest gift that God could confer upon His people, the Lord sent Israel’s Messiah the Lord Jesus Christ who entered the world by miraculous conception and virgin birth. From the fleshly standpoint therefore He was, as plainly stated here and in other places, a Jew.<\/p>\n

In fulfillment of the Old Testament predictions, the Lord Jesus came to this earth, taking the form of the seed of David and purchasing our redemption for us. He was the Word who was with God; He became flesh and dwelt among us, and was indeed God who „is over all … blessed for ever.“ (See John 1:1-18; Heb. 1, 2.)<\/p>\n

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„But it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel: 7 neither, because they are Abraham’s seed, are they all children: but, In Isaac shall thy seed be called. 8 That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed. 9 For this is a word of promise, According to this season will I come, and Sarah shall have a son. 10 And not only so; but Rebecca also having conceived by one, even by our father Isaac–11 for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, 12 it was said unto her, The elder shall serve the younger. 13 Even as it is written, Jacob I loved, but Esau I hated“ (Romans 9:6-13).<\/p>\n<\/blockquote>\n

Paul corrects the idea that God had abandoned His race and given up the purpose manifested all through the Old Testament by showing that the Lord is still acting upon the same principles as from the beginning.<\/p>\n

The Lord passed by Eleazar, the servant born in Abraham’s home. Later He passed by Ishmael, who was Abraham’s natural, legal heir, to choose Isaac, the child of promise. Isaac was intellectually and spiritually endowed by nature so that God could use him and his descendants to a greater extent than He could use Ishmael and his seed. When Esau and Jacob were born, the Lord again exercised His sovereign grace in bypassing Esau for Jacob as the one through whom the promise should come. God knew which of the two boys was best suited for carrying out His plans and purposes. As Esau grew up, the record shows him to have been carnally minded with little appreciation for spiritual values–he could not, constitutionally or spiritually, fit into God’s program–while Jacob was a quiet, meditative person who properly evaluated spiritual facts and data.<\/p>\n

Verse 13, which has given much trouble to many people, is a quotation from Mal. 1:1-3. An examination of the original text shows that when Israel complained that the Lord was not dealing fairly with her, the prophet called upon his brethren to compare their lot with Esau’s, whose land was desolate and waste. It was apparent that God’s blessings were with Israel rather than with Edom. <\/span>Love<\/i><\/span> and <\/span>hate<\/i><\/span> are terms that are used comparatively; the text does not intimate that God had any feeling of hatred toward Esau.<\/p>\n

Some take this passage and apply it to the individual in relation to his eternal salvation or condemnation, which wrests the Scriptures and forces upon them a meaning which they do not carry. While Romans 8:29,30 sets forth the election of the individual to eternal salvation, chapter 9 describes the election of Israel to service–her call from God to be the channel through which His blessings may flow to the world. Much confusion comes from a failure to understand the distinction between these two. The election of this chapter is national and pertains only to service during Israel’s earthly career. Applying passages from the 9th chapter to the individual in regard to his eternal salvation perverts the Word of God. <\/span><\/p>\n

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„What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. 17 For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth. 18 So then he hath mercy on whom he will, and whom he will be hardeneth“ (Romans 9:14-18).<\/span><\/p>\n<\/blockquote>\n

In these verses the apostle continues to show how God has exercised His sovereignty in His overruling providence.<\/p>\n

When Israel made the golden calf at Mount Sinai Moses stepped into the breach between the Lord and the people, pleading for their deliverance and refusing God’s offer to replace them by making a great nation of his seed instead (Exod. 32:7-14). The Lord then told him to take the people into the land and promised that an angel would go before them to drive out the natives of Canaan (33:1-3). Moses wanted to know who God would send and wanted Him to make known His ways. The Lord responded that His own presence would go with Moses and give him rest. Moses then requested that the Lord make Himself known to him. God vouched that He would make all His goodness pass before Moses and that He would proclaim the name of Jehovah before Him. At this juncture the Lord declared, „… And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy“ (vss. 12-19).<\/p>\n

Moses was called and commissioned to do a special work for the Lord in shepherding His flock. He was unselfish in asking for a further revelation of God’s glory; it was so he might have a firmer conviction and clearer conception of God’s goodness and overruling providence. In making an exception in his case, God declared that He was not bound by rules and, in extending favors to whomsoever He desired, He was in no way being unjust toward anyone.<\/p>\n

Both the Pharaoh of the Oppression and the Pharaoh of the Exodus were self-sufficient, proud and haughty men. Flippant and defiant, they disdained to consider the claims of Jehovah and brushed aside all the principles of justice in dealing with the Hebrew people. Jehovah caused to gravitate into the hands of the Pharaoh of the Exodus unheard-of power and might until he had filled his cup of iniquity to overflowing. Then, by a mighty stroke of judgment and in the eyes of the nations, the Lord overthrew him. Thus the nations could see that the God of the Hebrews was mightier than the gods of the Egyptians and that He had triumphed over Pharaoh and his gods, as celebrated in the Song of Moses (Exod. 15:1-8). God is the one who makes the wickedness of men to praise Him. <\/span><\/p>\n

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„Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? 21 Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor? 22 What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: 23 and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, 24 even us, whom he also called, not from the Jews only, but also from the Gentiles?“ (Romans 9:19-24).<\/span><\/p>\n<\/blockquote>\n

The one who finds fault with God in His overruling providence is speaking against the Almighty. It is unwise for anyone to take such a critical attitude, for no one can withstand His will. God made man with the power of free choice and never forces his will. Yet, by His omnipotence and omniscience, He overrules all the free choices of men, making them contribute to the advancement of His purposes among the nations, as He steers human affairs toward the great age when He will head up all things in Christ. It is folly to find fault with God–He is the Potter, we are but clay. He has a right to make of the clay anything He chooses.<\/p>\n

God has endured with patience „vessels of wrath, fitted unto destruction,“ such as the Pharaoh of old who hardened his heart and defiantly resisted God, allowing them to prosper outwardly so that when He brought judgment upon them it was evident to all that their overthrow was for His glory. He also makes known the riches of His glory upon those who were „afore prepared unto glory,“ men and women from among both Jews and Gentiles foreknown by Him before the foundation of the world, upon whom He showers His grace and mercy so that they might develop into stalwart warriors that He can use, not only in time but throughout all eternity. The Lord is therefore preparing the unbelieving and disobedient for the doom they so richly deserve; but at the same time He is showering the riches of His grace upon the „vessels of mercy“ in preparing them for the glory that awaits them. It is quite evident from the drift of thought here that it is the unbelieving and disobedient in Israel, though Gentiles are included, that are spoken of as „vessels of wrath“ and that Hebrews especially, who accept the Lord Jesus Christ, as well as believing Gentiles are „vessels of mercy which he afore prepared unto glory“–the glory of the coming age and the endless ages of eternity.<\/p>\n

As he saith also in Hosea, I will call that my people, which was not my people; and her beloved, that was not beloved … And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved (vss. 25-27). Hosea spoke of those of the northern tribes, who were laid aside for a period of time because of their disobedience and intractable spirit, who would forsake their sins and come back to God. Upon this general principle, the apostle thinks of the honest hearts among Jews and Gentiles who are seeking for the truth; who were not His people, but have come to the Saviour and are now His own.<\/p>\n

The rejection of Messiah by the majority of Israel was foretold by Isaiah the prophet who was very bold in asserting that even though „… the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved.“ During the Tribulation, when „the remnant“ of which Isaiah spoke, answers the Gospel call, they will be saved. The Lord will then execute His word upon earth, „finishing it and cutting it short“ (vs. 28). Except the Lord shorten the days of the Tribulation, Jesus declared, no flesh would be saved. This same thought is expressed here by Isaiah: „Except the Lord of Sabaoth had left us a seed, we had … been made like unto Gomorrah“ (vs. 29; see also Isa. 1:9). <\/span><\/p>\n

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„What shall we say then? That the Gentiles, who followed not after righteousness, attained to rigteousness, even the righteousness which is of faith: 31 but Israel, following after a law of righteousness, did not arrive at that law. 32 Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling; 33 even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame“ (Romans 9:30-33). <\/span><\/p>\n<\/blockquote>\n

Israel had, by the keeping of the law, tried to attain unto righteousness but utterly failed. Righteousness cannot be obtained by following any law. Israel sought to be justified by works, but Gentiles who realize their inability to keep the law of God come in the spirit of the song by Charlotte Elliott,<\/p>\n

Just as I am, without one plea,
\nBut that Thy blood was shed for me,
\nAnd that Thou bidd’st me come to Thee,
\nO Lamb of God, I come! I come!<\/p>\n

Israel, striving by her own efforts and works, „stumbled at the stone of stumbling“ which God had laid in Zion. The majority of Hebrew people still stumble over that stone, which is none other than the Lord Jesus Christ. May we by God’s grace present the facts concerning Him so that His brethren according to the flesh may come to Him and have life, and have it more abundantly.<\/span><\/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 Monthly Installment 9 Romans 7:1-8:11 „Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth? For … <\/p>\n

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