Biblical Research Monthly, January\/February 1976 \u2014 by Dr. David L. Cooper<\/p>\n
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The Roman epistle has been recognized by many leading scholars as one of the most profound documents ever to be written. Humanly speaking, it is a masterpiece of logic and clear thinking. Of course Paul was inspired by the Holy Spirit when he wrote it, but the Lord used the apostle’s master mind in giving this marvelous revelation of His will.<\/p>\n
\nEPISTLE TO THE ROMANS – SALVATION FROM START TO FINISH<\/h4>\n<\/td>\n<\/tr>\nIntroduction<\/td>\n | Lost World<\/td>\n | Salvation<\/td>\n | Sanctification<\/td>\n | (The Jewish Question)<\/td>\n | Instruction<\/td>\n<\/tr>\n | 1:1-7<\/td>\n | 1:8 – 3:20<\/td>\n | 3:21 – 5:11<\/td>\n | 5:12 – 8:39<\/td>\n | 9:1 – 11:36<\/td>\n | 12:1 – 16:27<\/td>\n<\/tr>\n | <\/td>\n | <\/td>\n | Of Grace | \nBy Faith \nThrough the Blood<\/td>\n By Faith | \nThrough the Spirit<\/td>\n Past – Present – Future<\/td>\n | Practical Christian Living (12:1 – 15:33) | \nPersonal Matters (16:1-24) \nDoxology (16:25-27)<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n In this epistle, as in no other, God’s redemptive scheme is set forth so very fully. As the subheading of the chart above indicates, it is \u201csalvation from start to finish.\u201d<\/p>\n Background<\/h3>\nPaul was probably at Corinth on his third missionary tour when he composed this letter in the Spring of 58 A.D. It is quite likely that he wrote the epistle to the Galatians at the same time. If so, he sent one letter east and the other west. The Galatian letter was sent primarily to correct mistakes in doctrine. At the time these letters were written he had never been to Rome, but longed to go.<\/p>\n The Judaizing Controversy<\/h3>\nIn order to appreciate the epistles and letters of Paul \u2014 especially the early ones \u2014 we must understand what is known as \u201cthe Judaizing Controversy.\u201d<\/p>\n After his first missionary tour (Acts 13, 14) Paul labored with the church at Antioch in Syria for some time. During his ministry there, certain ones came up from Jerusalem to Antioch and insisted that the formula for salvation was faith in the Lord Jesus Christ plus circumcision and the observance of the law of Moses. These self-appointed delegates and \u201cguardians of the faith\u201d claimed they had the backing of the apostles in the mother church at Jerusalem. Their claims that the Gentiles had to submit to circumcision and keep the law disturbed the souls of the believers in Antioch. So they sent Paul and Barnabas to Jerusalem to submit the question directly to the Apostles and to the church.<\/p>\n In Jerusalem Paul and Barnabas were received and a special session of the church was called, where they set forth the situation as they saw it. Doubtless speeches and counter speeches were made. The Pharisaical group of the church opposed them bitterly. Finally, Peter stood up and threw the weight of his influence and power with that of Paul and Barnabas. Then James, who seems to have been one of the leading spirits in the Jerusalem church, joined with Paul and Barnabas. In conclusion the Apostles, elders and the church of Jerusalem-guided by the Holy Spirit \u2014 wrote an epistle to the church at Antioch, which was to be circulated as well among the other churches on the mission field. The gist of this epistle was that the Judaizers were wrong; Paul and Silas were correct in preaching that one is saved by the grace of God through faith in the Lord Jesus Christ. Nothing, in addition to belief in Christ, is necessary to obtain salvation of our Lord and Saviour. Thus, the victory for Gentile liberty was won decisively.<\/p>\n This decision, reached by the Apostles, the elders of the Jerusalem church and the church itself as they were all under the influence of the Holy Spirit should have convinced the Judaizers. However, \u201cone convinced against his will is of the same opinion still.\u201d These brethren would not accept the authoritative declaration by the church as led by the Holy Spirit. They started a counter movement \u2014 an anti-Pauline campaign \u2014 and pushed their propaganda throughout the mission field. Everywhere the Apostle Paul had established a church these men appeared on the scene and caused trouble. Fighting against this heresy, Paul and his colaborers stood for the Gospel of the grace of God.<\/p>\n We see this controversy coming to the fore in such letters as 1 and 2 Corinthians. It is the chief item on the agenda in the Galatian letter. The Apostle \u201cstrikes fire\u201d with every sentence as he discusses salvation by faith in the Lord Jesus Christ, apart from all observances of the Law. There was a need for a clear, straightforward and comprehensive declaration of the Gospel which Paul was preaching.<\/p>\n An Offering for the Poor Saints<\/h3>\nThere was much suffering and distress among the believers at Jerusalem. Because of having accepted Jesus as Saviour, they were ostracized by the great Jewish community (Acts 2-6). The disciples who had possessions would sell them and put the proceeds into a common treasury, from which the whole Christian community was supported. The Apostle Paul, having previously carried a collection from Antioch (11:28-30) well knew the situation, and once again began to collect a contribution from various Gentile churches to meet this emergency (Romans 15:26; 1 Corinthians 16:1-4; 2 Corinthians 8, 9).<\/p>\n It was Paul’s ambition to preach the Gospel where Christ had not been known. Having fully preached it throughout Asia Minor, Macedonia and Greece, he cast his eyes at the territory lying just west of the Adriatic Sea \u2014 the Italian peninsula. Paul had collected this great offering from among the Gentiles for the poor at Jerusalem, and wanted to take it to them. It was his intention to go to Jerusalem, then on to Rome, spend some time there and be sent on his way to Spain by the Roman church if all things were agreeable (Romans 15:22-29).<\/p>\n The apostle urged the church at Rome to pray earnestly that the brethren in Judaea might lay aside their prejudice and accept the offering made by the Gentiles. He was apprehensive that he might encounter foes in Jerusalem and wanted to be delivered from them so that he might continue his ministry.<\/p>\n Since Paul had been misrepresented throughout the mission field, it is quite possible he had also been misrepresented in Rome. In order to let that church, which he had never visited, know the things for which he stood and the Gospel he preached, he wrote this Roman Epistle. It is quite likely that Phoebe, the deaconess of Cenchreae (16:1) was the one who took this epistle from Corinth to Rome.<\/p>\n Paul constantly refers to himself throughout the entire epistle. He speaks of \u201cmy gospel.\u201d Some devout scholars have seen, in the use of the personal pronoun, indications that the Holy Spirit was using Paul’s experiences as the mold into which He poured this marvelous revelation that sets forth, in the clearest and fullest manner possible, the Gospel of the grace of God. Paul witnessed that he was a sinner under the law, sold under sin; that he was striving to do his very best in order to be justified by the law but failed. He met Jesus on the way to Damascus and he surrendered his heart and life to him and was saved by the grace of God through faith. A new power entered into his own life and being and he had, therefore, victory through Christ and was looking forward to the time when he would see his Lord.<\/p>\n Introduction<\/h3>\nPaul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 which he promised afore through his prophets in the holy scriptures, 3 concerning his Son, who was born of the seed of David according to the flesh, 4 who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord, 5 through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name’s sake; 6 among whom are ye also called to be Jesus Christ’s: 7 to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.\u201d (Romans 1:1-7)<\/p><\/blockquote>\n Paul presents himself to his readers as a slave or bondservant of Jesus the Messiah \u2014 a servant because he recognizes that he has been purchased with a price, the precious blood of the Lord Jesus.<\/p>\n After Paul’s conversion, his Damascus Road experience became the polar star of all his thinking. Having received his call directly from the Lord Jesus Christ, Paul declares that he was a \u201ccalled\u201d apostle. Translators have inserted the phrase to be<\/em> in this sentence, but it is doubtful that it is proper to supply these words. Paul was simply saying that he was a called apostle and that he had been separated unto the Gospel of God. From his mother’s womb, God had separated him with the intention of calling him in due season to become a chosen vessel. He was to bear the name of Jesus before Gentiles and rulers of the world (cf. Galatians 1:15).<\/p>\n The word Gospel<\/em> means \u201cgood news.\u201d One delights to be a bearer of good news. That which Paul bore \u2014 to as many people as possible \u2014 was a message of glad tidings from the Eternal God. It was the Gospel promised through the prophets in the Holy Scriptures.<\/p>\n We have three accounts of Paul’s conversion. Acts 9, as written by Luke, his historian; Chap. 22, Paul’s account made when he was on the steps of the castle in Jerusalem where he was to be incarcerated after arrest; chap. 26, in Paul’s speech before King Agrippa. The Lord appeared personally to Paul on this occasion and gave him his call and commission. In doing so He promised to give Paul further revelations of His will.<\/p>\n Paul was especially called to be an apostle to the Gentiles. At the same time, in every community he always went to the Jews first; having preached to them, he would turn to the Gentiles. This was his unvarying custom.<\/p>\n That the Christian Dispensation was foretold in the Old Testament is clear from a number of passages. For example, Jehovah saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool (Psalm 110:1). According to this verse, God the Father spoke to God the Son when the Jews became hostile to Him and told him to leave earth to sit at His right hand until the Father makes the Messiah’s enemies the footstool of His feet. This shows the two comings of the one Messiah and the interval separating them \u2014 during which time Messiah is seated at the right hand of the throne of God \u2014 which is clearly the Christian Dispensation, and is shown in many other passages as well.<\/p>\n That the Church was revealed in the Old Testament is likewise certain. In Deuteronomy 32:21 Moses referred to the Church: They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation. Paul quotes the latter part of this verse and applies it to the believers from all nations who now accept the Lord Jesus Christ (Romans 10:19ff; see also lsa. 65:1). In Eph. 3:4-6 we see that the mystery of Christ had been revealed in former generations, but not with the same fullness of details and clarity as to the New Testament apostles and prophets.<\/p>\n This gospel of God, or good news, pertains to His Son. In order that we might understand this passage thoroughly we must go back to the Old Testament to see its teachings, for the New Testament presupposes the instruction found in the Old.<\/p>\n Deuteronomy 6:4 is probably the most important passage of all in the Scriptures. Properly rendered it reads: \u201cHear, 0 Israel, Jehovah our Gods is Jehovah a unity.\u201d Throughout the Old Testament the plurality of the Divine Being is taught or assumed. On many occasions there is a mention of two and sometimes three of these divine personalities \u2014 but never four or more. In view of this we naturally conclude that there is a Holy Trinity. King David, in speaking for the Messiah said, I will tell of the decree: Jehovah said unto me, Thou art my son; this day have I begotten thee (Psalm 2:7). In this quotation he takes us back in his thinking into the council chambers of the Almighty and allows us to hear what God the Father said: \u201cThou art my Son; this day have I begotten thee.\u201d When studied in the light of Acts 13:26-37 we see that Paul applied this quotation to the incarnation of the Lord Jesus Christ (vs. 33). After establishing this point he went on to discuss His resurrection (vs. 34; see also Psalm 16:10) using Isa. 55:3 to make the application. This was spoken by God the Father to another of the Holy Trinity whom He addressed as His Son. The writer in Prov. 30:4b asks \u201cWhat is his name, and what is his son’s name, if thou knowest?\u201d \u201cWhat is his name,\u201d as we see from the context, refers to Deity \u2014 particularly to the Father; \u201cand what is his son’s name\u201d relates to one whom we know as the Son of God.<\/p>\n In the New Testament, He that we sometimes refer to as \u201cthe second person of the Trinity\u201d is spoken of as the Son who existed back in eternity past. \u201cFor God so loved the world, that he gave his only begotten Son …\u201d (John 3:16) clearly assumes the existence of the Son prior to the incarnation (see also Romans 8:3). In 2 Corinthians 8:9 we read: \u201cFor ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor …\u201d Here we see the Son back in eternity with the Father enjoying all the richness of splendor, glory, power and equality with God. He \u201cbecame poor\u201d in order that through His poverty we might be made rich. In Philippians 2:5-7 the apostle is speaking of the prenatal state of the Son, the Lord Jesus, who existed in the form of God but voluntarily offered to lay aside the glory which He had with the Father throughout all past eternity in order to taste death for every man.<\/p>\n Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant.\u201d (Philippians 2:5-7)<\/p><\/blockquote>\n Paul declares that the eternal Son \u201cwas born of the seed of David according to the flesh.\u201d According to Old Testament prediction, the Redeemer of mankind was to be \u201cthe seed of the woman,\u201d an expression which is a hint regarding the virgin birth of the Messiah (Genesis 3:15); of the tribe of Judah (Genesis 49:10); of the family of David (2 Samuel 7:8-17; 1 Chronicles 17; Jeremiah 23:5,6); born in the city of Bethlehem (Micah 5:2).<\/p>\n From the genealogical table in Matt. 1 we see that our Lord did come of the seed of David, according to the prophetic prediction, from the royal house of Judah. At the time of His coming the genealogical records of the priestly and royal line were kept at Jerusalem but after the overthrow of the nation and destruction of Jerusalem in 70 A.D. these records were all destroyed. From the physical, human standpoint it is not possible for any Jew today to show by the records that he is of the house of David. Matthew wrote his record of the Gospel around 60 or 61 A.D. before these records were destroyed. So far as we know, no one ever challenged the correctness of his statement regarding our Lord being of the Davidic dynasty.<\/p>\n There were those who had spiritual insight, such as Simeon and Anna (Luke 2:22-40), who immediately recognized Jesus as the Messiah, the Son of the Living God. Nathaniel, when he first laid eyes upon Jesus, said, \u201cRabbi, thou art the Son of God; thou art King of Israel\u201d (John 1:49). But most people \u2014 even the devout ones \u2014 did not have such insight and did not see in Jesus the fulfillment of the Messianic hope. Practically the entire nation of Israel was blinded by false conceptions concerning the nature of the kingdom which Messiah would establish upon His first advent. They were looking for a political Messiah who would throw off the Roman yoke and establish a reign of righteousness and peace over Israel, despite the Old Testament presentation of Messiah’s redemptive career \u2014 His death, burial, resurrection, ascension to the right hand of the throne of God during which time the Gospel is being proclaimed to all nations, and his return at the end of the age to set up His kingdom of glory. To most of the people of His time He was simply a wonderful man. Even His enemies recognized that fact and were afraid of Him because of His supernatural power. His disciples loved Him and believed in Him even though they held erroneous ideas concerning His plans and purposes. But when our Lord was raised from the dead-the crowning proof of His deity-He was set forth as the Son of God. That which had been mysterious regarding Him was now explained by it. He was born \u201caccording to the flesh\u201d of the seed of David. On the other hand He was declared to be the Son of God by the resurrection from the dead \u201caccording to the spirit of holiness\u201d \u2014 the holiness of His own divine nature.<\/p>\n There are records of ten appearances of our Lord to His disciples after He arose. On one occasion there were about five hundred brethren at once (1 Corinthians 15:6). John tells us they examined the Lord Jesus when He appeared to them \u2014 they heard Him, they saw Him, they touched His body. They were convinced there were no hallucinations in this regard, no appearance of a disembodied spirit. They recognized in this One who kept coming to them the same spiritual One whom they knew as the Lord Jesus during His personal ministry. Absolute, positive proof was given to the apostles and those associated with them that the Lord Jesus actually arose and appeared to them alive, bringing life and immortality to light through the Gospel. The resurrection of the Lord Jesus is a guarantee and a pledge that those who have accepted Him will enjoy a similar resurrection of blessedness and immortality (1 Corinthians 15).<\/p>\n The Lord called Paul to His position of apostleship. The qualification of an apostle is that he have been a witness of the things which Jesus both said and did from the baptism of John until the day of the ascension (Acts 1). While this qualified the original Twelve, Paul was made an apostle in a special manner by witnessing the Lord in glory after His ascension \u2014 an experience the original twelve never enjoyed. There are no apostles today. There can be no successors of the apostles because the essentials of apostleship are lacking.<\/p>\n Paul was especially called that he might preach Christ to the nations, that they might render the obedience of faith. God loves the world so that He gave His only begotten Son to die, that every one who believes on Him should not perish but have everlasting life. He has ordained that His church should proclaim the glad tidings to the ends of the earth, giving everyone a chance. It is the heritage of everyone coming into the world to hear the Gospel at least once.<\/p>\n The Gospel was never intended to convert the world. God knew that all men would not accept the truth, but the opportunity must be given. The Gospel is the savor of life unto life and of death unto death (2 Corinthians 2:14ff).<\/p>\n Those in Rome to whom Paul sent the Epistle were among those who had rendered the obedience of faith, and belonged to Jesus Christ.<\/p>\n Paul concluded his salutation by a prayer that grace and peace from God the Father and the Lord Jesus Christ might be the portion of His church. Grace was given to us before times eternal but was manifested by the coming of the Lord Jesus to die for us. God’s grace is sufficient for us (2 Corinthians 12:9; Hebrews 4:14-16). There will be grace brought to us at the revelation of the Lord Jesus (1 Peter 1:13). We need sustaining grace all the time, however, to help us as we go along life’s journey. God wants peace to be multiplied in our hearts so that nothing may perturb us, but that we may let our light shine before men that they may see our good works and glorify our Father who is in Heaven.<\/p>\n <\/p>\n Man was placed in this world for a definite, specific purpose: to seek after God and find Him and to lead others to do the same. Rational people are constantly planning for the future, and anyone who does not have a definite program to carry out is indeed unfortunate. As a young man in the university at Tarsus and the seminary in Jerusalem, the Apostle Paul (then called Saul) had plans which caused him to excel many of his own peers in the Jewish religion. But when he accepted Christ, his plans were changed. From that time on it was his foremost desire to make Christ known where He had never been proclaimed.<\/p>\n First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world. 9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers 10 making request, if by any means now at length I may be prospered by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 that is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine. 13 And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles. 14 I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. 15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.\u201d (Romans 1:8-15)<\/p><\/blockquote>\n While still in Ephesus Paul said, \u201cAfter I have been there [Jerusalem], I must also see Rome\u201d (Acts 19:21b). From Ephesus he went into Macedonia and then down into Achaia where he spent three months. About the time of his departure a plot by the Jews to kill him was uncovered, causing him to make changes in his itinerary to Jerusalem; he returned through Macedonia, crossed the Aegean Sea and came over to Troas immediately after the days of unleavened bread (Acts 20:6). It was his hope to reach Jerusalem by Pentecost of that year (vs. 16).<\/p>\n Soon after his arrival in Jerusalem he was arrested and imprisoned. The night following his speech of defense before the Sanhedrin the Lord stood by him, revealing that he must also bear witness to Him in Rome as he had done in Jerusalem.<\/p>\n So we see that Paul’s plan to visit Rome was in perfect accord with the Lord’s program for his future. Indeed, the Christian is always to make his plans subject to the will of God, and be certain that in mapping out the future it is in accordance with the Lord’s purposes for him.<\/p>\n Though he had never seen the church at Rome, Paul was thankful for it and doubtless had heard much about it for he declared that their faith was being \u201cproclaimed throughout the whole world.\u201d Many who serve Christ do not do it from the spiritual standpoint. The church at Sardis (Revelation 3:1-6) had a reputation for being active in the Lord’s cause, but Christ said, \u201cThou art dead\u201d \u2014 just unregenerated, unsaved people with many programs and activities \u2014 without a personal relationship with Jesus Christ. Paul served the Lord from the heart, daily.<\/p>\n Paul must have had a very long prayer list! He petitioned God regularly and constantly for the various churches (Ephesians 1:16ff; Philippians 1:3ff; 1 Thessalonians 1:2ff). He also prayed for individuals and urged them to pray for him. Most positively, the apostle believed in the efficacy of united prayer (Matthew 18:19,20; Ephesians 6:17-19). The greatest ministry one could have \u2014 the most efficient, effective ministry in which one can engage \u2014 is that of prayer. Daily, Paul prayed for the church at Rome and requested that \u2014 should it be God’s will \u2014 he would be enabled to go there. Paul realized that \u201cman proposes but God disposes.\u201d We make our plans and schemes, try to work them out and sometimes pray about them, but when it comes to their fulfillment it is Jehovah who directs this step. James (4:13-16) warns us to quit laying our own plans, saying we are going to do this or that, for we don’t know what the morrow may bring. We should always add an if \u2014 \u201cIF God wills it.\u201d Paul did not travel for the pleasure of it, but to proclaim the truth of the Gospel and to build up the saints in the faith, \u201cThat I may impart unto you some spiritual gift.\u201d<\/p>\n An examination of the Biblical account of the early church shows that the apostles, by laying their hands upon those chosen for leadership, had the power to impart the necessary spiritual gifts and resources for building up and strengthening the church. The apostolic churches usually consisted of a few converts from heathenism who were associated with a small number of believers among the Hebrews wherever there was a community of Jews. Since the apostles and evangelists could remain only a short time with the new converts to assist them in their faith, and the only Scriptures available to them were those of the Old Testament \u2014 with which the Gentiles were usually unacquainted \u2014 the Lord through the apostles conferred certain spiritual endowments upon these chosen vessels within the small congregations. Evidently Paul felt that the church at Rome had a need and he was very eager to confer upon them these spiritual endowmentswhich were given \u201cfor the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ\u201d (Ephesians 4:12,13).<\/p>\n The greatest gift the Spirit confers upon a person is love (1 Corinthians 13), a spiritual power and force that lifts him up and above the common, petty things of life, enabling him to live victoriously for the Lord Jesus Christ. Three gifts were to abide \u2014 faith, hope and love \u2014 but other spiritual endowments were of a temporary nature and were to cease when \u201cthat which is perfect is come\u201d (vs. 10a), the completed revelation. Many commentators think \u201cthat which is perfect\u201d is the New Testament. It seems quite likely that this is correct.<\/p>\n If it was the will of God that Paul should go to Rome, why was it that he was hindered from time to time? There can be no question that it was God’s plan and purpose for Paul to go there. But the time for it had not been revealed to him. He was ambitious to press on to regions beyond; to make Christ known where the truth had never been preached; he yearned to \u201chave some fruit\u201d in Rome.<\/p>\n Satan frequently hinders the carrying out of those things which are in accordance with the will of God, as when Paul told the Thessalonian church that he would have come to them once again but Satan hindered him (1 Thessalonians 2:17,18). Humanly but reverently do I speak when I say God is not always able to carry out His highest and holiest plans, because all involved are not surrendered to accept His will. We are living under a moral government: God endowed Satan, fallen spirits, good angels and men with the power of choice. He never forces any of their wills. But the Lord, we may be sure, always works things providentially around and brings the best out of every situation.<\/p>\n From the moment of Paul’s conversion and his recognition of what the grace of God had done for him and for the world, the apostle keenly felt the responsibility upon him to proclaim Christ as widely as possible to every class and race of people. \u201cI am debtor both to Greeks [the intellectuals] and to Barbarians [pagans],\u201d he said, expressing the burden he felt, \u201cboth to the wise and to the foolish.\u201d Thinking about the obligation resting upon him he wrote, \u201cFor if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel\u201d (1 Corinthians 9:16).<\/p>\n God’s people should have such a passion for souls that they do all they can to snatch the lost from a never-ending hell. 0 God, give us a passion for souls and make us real fishers of men!<\/p>\n For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (17) For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.\u201d (Romans 1:16-17)<\/p><\/blockquote>\n Paul’s readiness to preach the Gospel to all alike led him to affirm that he was not ashamed of it; in fact, he was proud of it in the proper sense of the term. It was his entire life and nothing could compare to it.<\/p>\n When Paul wrote this message Christianity was simply in its infancy, having just been introduced into a world of heathenism and vice. Only the bold, courageous truth lover would take a definite stand for Jesus Christ and confess Him before men. Those convinced but not converted were ashamed of the Gospel when it was held up to ridicule.<\/p>\n The word rendered power<\/em> is the one from which our English word dynamite<\/em> comes. There is indeed spiritual dynamite in the Gospel, power enough to lift a soul from a never-ending hell and to put his feet upon the solid rock, eternally secure. What the world needs today is not so much knowledge as power. In the spiritual realm this is certainly true. And there is all the power necessary for those who will accept the truth and receive the Saviour as Lord and Master. „For it is the power of God unto salvation to every one that believeth …\u201c<\/p>\n Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, One who believes on the Lord Jesus has everlasting life \u2014 has it now, and will never come into condemnation, because he has \u201cpassed out of death into life.\u201d Men are saved by the grace of God through faith, \u201cNot of works, that no man should glory\u201d (Ephesians 2:9). Throughout the New Testament the emphasis is laid upon believing, trusting Christ and the merits of His shed blood for the forgiveness of sins-and eternal life. Men are saved by faith, not by feeling. When one stands upon the naked, unvarnished Word of God and trusts Christ, the Lord will perform the miracle of regeneration in his heart. Since feelings fluctuate, one cannot afford to depend on them. Faith must be centered upon the Lord Jesus Christ, who is the same yesterday, today and forever (Hebrews 13:8).<\/p>\n There are two constructions placed upon this phrase TO THE JEW FIRST which deserve full and open-minded investigation.<\/p>\n According to this interpretation of Acts 1:8, wherein the Gospel was to be proclaimed first \u201cin Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth,\u201d the Gospel was to be given to the nation Israel at the beginning of the dispensation, after which the heralds of the Cross were to turn to the Gentiles. This program was carried out, as we see unfolded in the Acts of the Apostles. Therefore, we are told, the Gospel was given to the Jew first and, since Israel as a whole did not accept it, the church is not now to concern herself about giving it to her nationally; that God is now taking out from among the Gentiles \u201ca people for His name\u201d (Acts 15:14); and that the Jews will look visibly and bodily upon the Lord Jesus when He returns and will be converted by seeing Him personally, as shown in Zechariah 12:10. The Lord Jesus Himself will perform the work of converting the nation.<\/p>\n What about Zechariah 12:10? In the King James Version this phrase is translated, \u201c… And they shall look upon me whom they have pierced …\u201d The American Standard Version, however, in following the Hebrew text literally and exactly, translates it thus: \u201c… they shall look unto me whom they have pierced.\u201d There is a vast difference between the two renderings. The A.S.V., properly translating the Hebrew idiom, declares that the Jews will look to the Messiah whom they have pierced. They cannot believe upon Him of whom they have never heard, and they cannot hear without a preacher (Romans 10:14,15). It is God’s plan, by the preaching of the Gospel, to save them that believe (1 Corinthians 1:21). Thus the theory under examination is contrary to the teaching of the Scriptures.<\/p>\n Although the Apostle Paul was especially sent to the Gentiles, he practiced going to the Jews first in every locality where they were. After having given them the truth, he turned to the Gentiles of the community. This was true at Antioch in Pisidia (Acts 13:44-49), at Iconium, in Corinth (Acts 18:6), at Ephesus, and in Rome. Paul’s practice shows what he meant by \u201cTo the Jew first and also to the Greek.\u201d Since God has never rescinded this order, it stands today the same as ever. In my opinion, it is the will of God that every church and every group of believers should put the Jew first on its missionary budget and program, as should the individual Christian.<\/p>\n \u201cFor therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.\u201d In the New Testament the word in the original rendered \u201crighteousness\u201d is derived from a root which means custom;<\/em> right;<\/em> and a judicial hearing,<\/em> etc. This righteous person is one whose life, after the judicial sentence is given, is reckoned as being, from God’s standpoint, in accordance with that which is customary and right. He and his life are in harmony with \u201ceverlasting righteousness\u201d (Daniel 9:24) or, literally rendered, the righteousness of the ages.<\/em><\/p>\n Of course no one can, by his own efforts, life and conduct, meet the standards of everlasting righteousness. But the Lord Jesus Christ in His atoning death met every obligation of that standard in dying for us in our stead (Romans 3:21-31). This righteousness of God which Paul discusses originated with God and is freely conferred upon those who accept it by faith. Some have thought that the expression, \u201cfrom faith unto faith,\u201d indicates growth and development. This idiom does in certain contexts indicate such; however, Paul is not speaking of growth and development here but of an instantaneous act on the part of God. One might paraphrase the clause this way: \u201cFor therein is revealed a righteousness of God from faith and unto faith …\u201d This rendering is in perfect accord with the statement in 3:22: \u201cEven the righteousness of God through faith in Jesus Christ unto all them that believe …\u201d This righteousness is obtained by faith and it is conferred upon those who believe. Thus it is from faith and unto faith. In announcing that the righteousness of God is procured by faith, the apostle asserts that this thought is expressed in Habakkuk 2:4b: \u201cBut the righteous shall live by his faith.\u201d<\/p>\n Whenever a passage is quoted in the New Testament from the Old, one should go to the original context and study the passage in its proper setting. Then, when he has gotten all the facts, he is ready to study its New Testament application. Turning back to Habakkuk 1 and 2 we see that, in answer to a complaint of the prophet concerning wickedness in Israel, God foretold that He would raise up the Babylonian conqueror, Nebuchadnezzar, to punish her (1:5-11). The prophet was puzzled. Why would God use such a wicked, ruthless tyrant to punish Israel for her misdeeds? She was not in any sense so wicked and cruel as Nebuchadnezzar and his Babylonian subjects (vss. 12-17). Then the Lord spoke, instructing him to write the vision plainly so that the one reading it might flee. In this vision the prophet saw Nebuchadnezzar and his hosts coming against Judah, which part of the prediction was, viewed from the prophet’s day, soon fulfilled.<\/p>\n But the Lord informed the prophet that the attack from Babylon and the consequent exile did not exhaust the prediction; the main part of the prophecy would be fulfilled in the end of the age (2:3). A far more powerful figure loomed also in the vision who is to arise in the end time, bringing his forces against the people of Israel. When read in the light of related passages we see this is none other than the Antichrist and his forces who will come against Israel in the end time. In speaking of this future world dictator, Habakkuk stated that \u201chis soul is puffed up, it is not upright in him.\u201d While this was true of Nebuchadnezzar, it will be preeminently true of the Antichrist, who will exalt himself above all that is called God or worshiped as God and who will go to Jerusalem and sit in the rebuilt Temple, presenting himself as God.<\/p>\n \u201cBut the righteous shall live by faith,\u201d or \u201cin his faithfulness\u201d (marginal reading), which is the normal, literal rendering and to be preferred above the text version. Here is a promise that those who are pronounced righteous in this future time of world stress, who turn to the Lord during the Tribulation and are saved, are promised to be preserved and protected and will go through to the end if they persevere in their faithfulness; otherwise they will go down under the mighty, titanic stroke of this world dictator.<\/p>\n <\/p>\n In Romans 1:16,17 Paul told about the glorious Gospel in which a righteousness of God is revealed from faith unto faith. But one cannot understand salvation<\/em> unless he understands with fair accuracy the word damnation \u2014 that<\/em> from which one is saved.<\/p>\n For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;\u201d (Romans 1:18)<\/p><\/blockquote>\n God cannot tolerate sin. \u201cGod is a righteous judge, yea, a God that hath indignation every day\u201d (Psalm 7:11); this is because daily, men and women are continually trampling under foot His sacred laws and mandates, going on in their own self-will and determination. Inexorably, one reaps exactly what he sows. Even in the present life this holds true. One cannot sin with impunity. The true character of God is set forth in Exodus 34:6,7:<\/p>\n And Jehovah passed by before him [Moses], and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth; keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty,<\/em> visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation.\u201d<\/p><\/blockquote>\n We hear so much about the love of God \u2014 and we cannot hear too much about it \u2014 at the same time, neither can we learn too much about His wrath and indignation.<\/p>\n While God punishes every sin and disobedience, He is especially stirred against those who \u201chinder the truth\u201d thereby. In the days of our Lord Jesus Christ there were those religious leaders who, having taken the key of knowledge, would not enter the kingdom of Heaven themselves nor would they allow those to enter it who were attempting to do so. Living selfishly \u2014 taking advantage of every situation \u2014 what they did spoke so much louder than what they said that the people could not understand their teachings.<\/p>\n God has always shown His wrath against all unrighteousness, but a time is coming when He will especially reveal it \u2014 a period designated by Isaiah as \u201cthe time of Jacob’s trouble,\u201d and by the Apostle Paul as \u201cthe day of wrath\u201d (Romans 2:5). This day of wrath,<\/em> described in Revelation 6-19, is a period of seven years \u2014 the Tribulation \u2014 during which God will pour out His fury upon a God-defying and self-loving world. He alone knows how soon that time will be upon us!<\/p>\n God has not left Himself without witness: for anyone to say that he is an atheist, skeptic, infidel or agnostic reveals an abnormal attitude of mind, the result of forces and influences which are of the evil one.<\/p>\n because that which is known of God is manifest in them; A certain amount of knowledge regarding God may be gained apart from the Scriptures. As an example of this natural revelation of God, think of a precision camera capable of taking almost any kind of picture. As little children, when we begin to notice things, the lenses of our spiritual cameras are open. We look into the heavens and see the celestial bodies in their majesty and glory. We recognize, standing behind the material universe, the invisible, omnipotent, omniscient, omnipresent One. Transferred and stamped indelibly upon the film of our souls is the image of the one true and living God \u2014 \u201cthat which is known of God\u201d \u2014 at a very early age. The philosophers call this knowledge of Him natural theology.<\/em><\/p>\n For the invisible things of him since the creation of the world are clearly seen, As a rule this image of the invisible God which has been transferred to the soul of every normal child remains there until he deliberately refuses to believe or until some influences are brought to bear that warp the mind and erase it from the soul. Any rational, honest person who will for one moment consider the heavenly bodies in their movements must come to the conclusion that there is a Supreme Being who created all these things and who is guiding and controlling them. No mechanism ever ran of its own accord or by its own power. Since the universe has been running throughout the ages with regularity and precision, we know there must be a great Engineer whose power and knowledge are sufficient to enable Him to keep it running and exactly on time. God has stamped His existence upon the world and there is now no excuse for the skeptic or atheist.<\/p>\n because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. 22 Professing themselves to be wise, they became fools, 23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.\u201d (Romans 1:21-23)<\/p><\/blockquote>\n According to the Genesis account, man originally knew God; He appeared to him in Eden and held sweet communion and fellowship with him. Adam’s powers were alert and unhampered by sin; his vision was clear and he could understand God’s revelations to him. Even after his rebellion and sin he still had a knowledge of God (Genesis 4). Though the descendants of Cain developed a Godless civilization, Seth and his posterity preferred to worship the only true and living God. As concluded by the late Professor Langdon of Oxford from artifacts and various things he had discovered, man was originally monotheistic and only later developed polytheism \u2014 a discovery that is in perfect accord with Romans 1.<\/p>\n It is in God that man lives, moves and has his continual being; he is utterly dependent upon Him. But the heart of man in its corrupted state, generally speaking, did not then nor will now render the homage and adoration that is due the Almighty. While accepting and partaking of His bounties, he in no way shows appreciation. Not having the knowledge of God and thinking that he could get along without the Almighty and be independent of Him, the natural human heart became puffed up with pride. Leaving the Lord out of consideration, man made all of his own calculations, which rendered his conclusions incorrect, of course.<\/p>\n Another step in mankind’s plunge to the horrible abyss of depravity was when his heart became darkened and insensitive \u2014 a natural consequence of rejecting light and truth. God is the source of light, and when man shut Him out he became as a person in a dark room, feeling around and trying to find his way. Though unable to perceive things in their proper perspective, he insisted that he understood the phenomena of his environment. In making this profession he became a fool, living on the fleshly plane, satisfying carnal desires and neglecting his spiritual and intellectual needs.<\/p>\n People everywhere, after they had forsaken God and refused to have Him in their knowledge, made gods after their own likeness and the likeness of various creatures. At the British museum, I saw a most interesting and enlightening exhibit of the various gods of the different nations throughout their history up to modern times, which graphically showed that the statement of the Apostle Paul concerning man’s idolatry is absolutely in accord with the facts.<\/p>\n Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: 25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. 28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; 29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, 30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 31 without understanding, covenant-breakers, without natural affection, unmerciful: 32 who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.\u201d (Romans 1:24-32)<\/p><\/blockquote>\n Anyone wishing to know exactly what Paul was describing in vss. 24-32 need only go to Pompey, Italy, and visit certain of the houses that have been unearthed wherein the immoral practices and evil, wicked deeds of the people of that city are portrayed in pictures on the walls. We have every reason to believe that what was practiced there was prevalent in the average city of the Greco-Roman world, as is also alluded to by secular historians.<\/p>\n Though God did abandon the heathen to the corruption of his depraved heart, He now commands all men everywhere to repent and turn to Him.<\/p>\n The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained;\u201d (Acts 17:30)<\/p><\/blockquote>\n In Romans 2, the Apostle Paul turns in his discussion from the lost Gentile world to the Jewish situation, being very tactful and wise in drawing his conclusions. Though Paul does not call him by name at the beginning of this chapter, it is evident from what he says that he has the Jew in mind. Finally, in vs. 17, he mentions the Jew outright and in plain words discusses their problem.<\/p>\n Dramatically and graphically, Paul represents the Jew as seated on the bench and, as judge, pronouncing condemnation on the Gentile world for its departure from God and its immoral, unsavory practices. The judge agrees with Paul, the witness, that he has accurately presented the case of the Gentiles.<\/p>\n Immediately, the apostle turns to the one seated on the bench and, assuming the role of a witness against the judge, declares:<\/p>\n Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things. 2 And we know that the judgment of God is according to truth against them that practise such things. 3 And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?\u201d (Romans 2:1-4)<\/p><\/blockquote>\n In vs. 2 Paul tells the Jew who thus criticizes the Gentiles, yet indulges in the same evil doings, that \u201cthe judgment of God is according to truth to them that practise such things.\u201d He asks the Jew (vs. 3) if he thinks he can escape the punishment from God due for his sin \u2014 a rhetorical question that demands the answer no.<\/p>\n Performing a biological miracle upon the bodies of Abraham and Sarah in their old age was an act of creation which made possible the birth of Isaac (Isaiah 43:1). With a strong hand and an outstretched arm, God had delivered the children of Israel from bondage in Egypt. He gave her His law at Sinai. Throughout Israel’s history, God bore with her and blessed her, despite her infidelity and failures. After all this, the apostle charges the Jew with despising the forbearance and mercy of God in not punishing Israel. Having rejected the Messiah, had God dealt with Israel according to her merits He would have blotted the nation from the globe.<\/p>\n But God is longsuffering, still exercising patience with His people. Why? Paul explains what the Jew did not recognize: \u201cThe goodness of God leadeth thee to repentance\u201d \u2014 or, more accurately \u2014 \u201cis trying to lead thee to repentance.\u201d While under God’s self-imposed moral government of the universe He must stop short of forcing or coercing the will. We know from other scriptures that eventually the nation will repent and acknowledge that she has rejected her Messiah.<\/p>\n but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;\u201d (Romans 2:5)<\/p><\/blockquote>\n Each year that Israel failed to heed God’s call to repentance, she treasured up more wrath, which finally overflowed in AD 70 \u2014 the fatal year Jewish nationality collapsed \u2014 when Jerusalem fell and the Jews were scattered throughout the world.<\/p>\n Each year as Israel rejects the claims of the Messiah she is continuing to treasure up still more wrath, as warned by the apostle. She will continue to do this until \u201cthe day of wrath and revelation of the righteous judgment of God\u201d \u2014 the Tribulation Period.<\/p>\n At the end of the Tribulation, when the Son of man comes in the glory of the Father, He will \u201crender to every man according to his works\u201d (vs. 6). Sitting upon the throne of judgment He will judge the nations who will be brought before Him. Nothing is said here about a resurrection of the dead, for the righteous dead are raised before the Tribulation and the wicked dead are not raised until after the thousand years are finished. From the context of Romans 2 we are certain Paul was talking about the judgment of the living nations at the beginning of the Millennium, at which time all the saints will be brought \u201cbefore the judgment-seat of Christ; that each one may receive the things done<\/em> in the body, according to what he hath done, whether it be good<\/em> or bad\u201d (2 Corinthians 5:10).<\/p>\n to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: 8 but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, 9 tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; 10 but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek:\u201d (Romans 2:7-10)<\/p><\/blockquote>\n Paul is not discussing salvation here. He is simply talking about God’s dealing with people upon the basis of their lives and conduct. Since Paul was talking about God as He deals with people on the basis of conduct, he naturally spoke in legal terms, for each will receive according to his deeds and actions. The Jew’s heritage of the Old Testament and his dealings with God have given him advantages above those of other peoples. With increased advantages always comes increased responsibilities. For this reason, God will deal with the Jew first and then with the Gentile. The Lord will not show favoritism, but each case will be decided upon its own merits, taking into consideration the opportunities each has had, \u201cfor there is no respect of persons with God\u201d (vs. 11).<\/p>\n For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law; 13 for not the hearers of the law are just before God, but the doers of the law shall be justified: 14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; 15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them);\u201d (Romans 2:12-15)<\/p><\/blockquote>\n What about the millions and billions of heathen who, during this Christian era, have never heard \u2014 even one time \u2014 of the redeeming love of Jesus Christ? How will they be judged? Paul answers this by declaring that those who have sinned under the law shall be judged by the law; those who have sinned without the law shall be judged without the law; all are to be judged by the light that they have; the heathen, not having had the law of Moses nor the Gospel of Jesus Christ, yet has the law of God written indelibly in his soul. To a certain extent the old Greek philosopher was correct when he said that we do not need more knowledge in order to do right, but the ability to put into practice the intuitive knowledge that we have.<\/p>\n God will lead any heathen person into the fullness of the light of the Lord Jesus Christ if he will but live up to and walk in this inborn illumination. Remember that Abraham, born into a pagan, idolatrous family in the heathen environment of Ur of the Chaldees, having spurned the allurements about him was led by the Lord out from his country and kinsmen to where he could associate with Melchizedek, priest and king of God Most High, in Jerusalem. Another was Cornelius (Acts 10) who lived up to the light that he had and was praying for more when God answered that prayer through Peter and brought him into the full knowledge of the Lord Jesus Christ and His salvation.<\/p>\n Although the heathen will be judged by the light that he has, he will not be saved by that light.<\/p>\n According to Romans 3, no one in the heathen world was living up to the light he had-nor was anyone within the pale of Jewry. Since neither is living up to the light he has, each will have to be saved by the grace of God through faith. A plan of redemption through the precious blood of Jesus Christ has been prepared. Those who accept Him will be saved; those who reject Him will be lost. \u201cGod shall judge the secrets of men … by Jesus Christ\u201d (vs. 16).<\/p>\n <\/p>\n In Romans 1:18-32 Paul showed that the entire world was under condemnation. In chapter 2 he proves that the Jew, though in covenant relationship with God and possessing the revelation of the Almighty, is also in condemnation because of having rejected light. For each is to be judged according to his advantages and opportunities \u2014 the light which he has received \u2014 whether he has accepted and followed that light or has rejected it.<\/p>\n But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God, 18 and knowest his will, and approvest the things that are excellent, being instructed out of the law, 19 and art confident that thou thyself art a guide of the blind, a light of them that are in darkness, 20 a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth;\u201d (Romans 2:17-20)<\/p><\/blockquote>\n Paul has, in the first verses of chapter 2, dramatically presented the Jew \u2014 without naming him as such \u2014 as a judge seated upon the bench, pronouncing condemnation upon the Gentile world for its departure from God and its immoral, unsavory practices; he is in full agreement with the apostle’s description of the Gentiles in chapter 1. Paul, in turning to this judge states, \u201cWherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things\u201d (2:1b). Finally in vs. 17, after having approached his subject diplomatically, Paul addresses the Jew personally and designates him as such.<\/p>\n The Jew has had advantages enjoyed by no other race. In bringing them into existence God had performed a special act of creation \u2014 a biological miracle on the bodies of Abraham and Sarah when well past the age of parenthood \u2014 so that Isaac’s birth was made possible (Isaiah 43:1). He nurtured the Hebrew people in the land of Egypt until they were ready to become a nation; then with a strong hand He delivered them out of bondage and into their own land. All of this was discussed by Moses in Deuteronomy 4.<\/p>\n The revelation of God in the Law of Moses was and is marvelous, holy and perfect \u2014 though it could not make anyone perfect. Israel, glorying in her possession of the Law of God, had all too often throughout her history depended upon its outward manifestations as a guarantee of security. In the days of Jeremiah they would point to the Temple and declare, \u201cThe temple of Jehovah, the temple of Jehovah, the temple of Jehovah, are these\u201d (Jeremiah 7:4b), thus interpreting the presence of the Temple, its services and revelation, as a guarantee of God’s special protection and blessing over them. The Lord condemned this superficial attitude. In Jesus‘ day, many were depending on the fact that they were descendants of Abraham. It was against this error that John the Baptist hurled his withering declamations (Matthew 3:1-12).<\/p>\n The Jews gloried in knowing God \u2014 and one should \u2014 but not if it is mere head knowledge, for knowledge puffs up but love edifies. Such an attitude must be grounded upon genuinely knowing God and truly following Him. Certainly those without the revelation of God are at a great disadvantage compared to those who have it and are availing themselves of every opportunity to understand it. When the searchlight of God’s Word is thrown upon any situation one who knows the Scriptures can recognize that which is best because he is \u201cinstructed out of the law.\u201d<\/p>\n The Jew of the first century, seeing in the light of God’s truth the emptiness and unreality of his neighbors‘ idolatry, was eager to convert the heathen to his way of thinking and of worship. Some would compass land and sea to make one proselyte to the Jewish religion. Yet, in bringing that heathen to Judaism they would inculcate the superficial traditions of the fathers into the soul and being of their convert, all the while claiming to be \u201ca light of them that are in darkness.\u201d<\/p>\n The entire ceremonial system of worship and of service as revealed at Mount Sinai was a temporary provision, symbolic of the realities which we have in Christ. Some of these things we already possess; others we shall receive when He returns to establish His kingdom among men. The Law of Moses and the ritualistic service of the Temple \u2014 because of their typical significance \u2014 are described as being \u201cthe form of knowledge and of the truth.\u201d Under Christ, however, we have the spiritual realities which were formerly reflected by those temporary representations under Moses (Hebrews 9).<\/p>\n thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? 23 thou who gloriest in the law, through thy transgression of the law dishonorest thou God? 24 For the name of God is blasphemed among the Gentiles because of you, even as it is written.\u201d (Romans 2:21-24)<\/p><\/blockquote>\n Having chided the Jew for his superficial attitude in taking for granted the advantages which were his, the apostle now asks if he is practicing one thing and at the same time teaching the opposite. It is as natural for a Jew to instruct others as it is for us to breathe. Israel was called to be a nation of missionaries. During the Tribulation 144,000 Jewish evangelists or teachers of the Word will arise to conduct the worldwide revival, bringing multiplied millions of souls to a saving knowledge of Jesus Christ.<\/p>\n But one must practice what he preaches, for the teacher of God’s Word has a grave responsibility resting upon him. The Lord Jesus warned against breaking even the least of His commandments and teaching men to do so (Matthew 5:19). Those who teach others should first learn the lessons themselves and incorporate them into their own lives. Some try to cover their wrong doings by denouncing the very things they are practicing: Certainly one should never take anything of a material nature and appropriate it to himself without a right to do so, nor use that which is another’s without due acknowledgment and permission. I have known ministers who, while denouncing this sin in public, were guilty of breaking this command. The cause of Christ is always dragged in the dust and men and women caused to stumble by such conduct, and a very sad condition arises within such congregations. It is not only abhorrent in the minister, however, for God expects both minister and layman to live a pure and consecrated life, and to resist sin in every phase. Even though there were times during Israel’s history when she lapsed into idol worship, this sin had been purged from the nation through the Babylonian captivity. By New Testament times the Jew literally hated idolatry. Some have suggested that Paul was asking if they would break into an idol temple to steal from the pagan trophies. Others think the practice may have been to lend money for the building and support of idol worship, effectively robbing the pagan temple treasury with their exorbitant rate of interest. Whatever is meant, the Jew is admonished for contravening his principles relative to the true and living God. It is a very easy matter to delight in certain portions of the Word while ignoring those things that condemn one’s life. In many instances the name of God was blasphemed among the Gentiles because of the shrewd, unprincipled method practiced in business relations. Doubtless the name of God is blasphemed today by unbelievers and skeptics because those claiming to be Christians have not lived in accordance with the spirit and teachings of the Master and His apostles.<\/p>\n For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision. (26) If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? (27) and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law? (28) For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: (29) but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.\u201d (Romans 2:25-29)<\/p><\/blockquote>\n Circumcision was the rite given Abraham and his descendants as a distinctive mark of the covenant into which God entered with Israel. While it was a rite performed on the physical body of the individual, it was a symbol of a spiritual reality-the regeneration of the heart by the Spirit of God. To observe the rites and the ceremonies of the Law and carefully follow the instructions contained therein were of great advantage to any Jew; the Law was an expression of the will of God for him. But a transgressor of the Law, despite the advantages of his Jewish birth, was reckoned as being uncircumcised. The apostle then proposes that the pagan who put into practice the moral and spiritual content of the Law would be acceptable to God and such a one, even though he did not have the outward revelation of God, would be in a position to judge the Jew \u201cwho with the letter and circumcision\u201d is a transgressor of the Law. While it was and is a great thing to be literally descended from Abraham, this advantage avails little unless one has really experienced the regenerating grace of God in his own heart. This chapter shows the emptiness of the claims of Judaism apart from the Lord Jesus Christ. In view of this, it is imperative that we who have the truth give it to our Lord’s brethren according to the flesh in the spirit of meekness and love so that they might come to the Lord, be saved and become real Jews in the Scriptural sense of the term.<\/p>\n What advantage then hath the Jew? or what is the profit of circumcision? 2 Much every way: first of all, that they were intrusted with the oracles of God.\u201d (Romans 3:1-2)<\/p><\/blockquote>\n Since the Jew was of Abrahamic extraction, had the Law, was in covenant relationship with God and yet was facing the judgment of the Almighty in the day of wrath, what was the profit in having received circumcision? The word rendered first,<\/em> while frequently implying an enumeration of items to follow, here means \u201cchief\u201d or \u201cprinciple thing of utmost importance.\u201d The Lord had called Israel to a unique position in the world. She was to be the repository of the Sacred Oracles and was<\/em> to give forth this saving message to all nations.<\/em> Unfortunately the nation as a whole was unfaithful to this trust and, as with people today, only a few realized their responsibility and duties.<\/p>\n For what if some were without faith? shall their want of faith make of none effect the faithfulness of God? 4 God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.\u201d (Romans 3:3-4)<\/p><\/blockquote>\n The word some<\/em> in the Greek has a very broad latitude. Sometimes it means only a few; in Hebrews 3:16 it is translated who<\/em> and refers to all the warriors except Caleb and Joshua who came out of Egypt under Moses. From the context it is evident Paul has in mind the bulk of the nation, inasmuch as all but a small minority had rejected Jesus as Messiah. Israel had the oracles of God, yet did not believe them nor act accordingly. As a nation she rejected her Messiah. Has this canceled the promises of God to Israel and nullified the Abrahamic covenant?<\/p>\n And Jehovah said, Shall I hide from Abraham that which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Jehovah, to do righteousness and justice; to the end that Jehovah may bring upon Abraham that which he hath spoken of him.\u201d (Genesis 18:17-19; see also Genesis 12:1-3)<\/p><\/blockquote>\n This covenant with Abraham, like the one which the Lord made with David, can in no sense be considered as conditional. God planned and purposed that the world would be blessed through the seed of Abraham, knowing all the while that the majority of His people would be unfaithful and untrue; that, as a group, they would reject the Messiah when He came. Nevertheless, \u201cthe gifts and the calling of God are not repented of\u201d (Romans 11:29). So this call to be the channel of blessing to the world is unchangeable and unconditional. The Lord will, by His providential overruling, bring the entire nation into line with His purposes, and when this is accomplished \u2014 Israel will be a willing servant and channel of worldwide blessing. Banish the thought that God will be unfaithful to His promise! God will always be found faithful and true to His Word. On the other hand, all men may be found to be liars and running true to form. In support of this Paul quotes from Psalm 51:4b.<\/p>\n But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.) 6 God forbid: for then how shall God judge the world? 7 But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner? 8 and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.\u201d God had visited His wrath upon Israel at various times. The dark thunderclouds of His indignation were gathering thick and fast upon the horizon of the future, and would soon burst upon the nation in the utter destruction of Jerusalem (by the Romans, 70 A.D.). \u201cI speak after the manner of men,\u201d Paul hastened to add, indicating that the question was merely for the sake of developing his argument. To put the matter beyond all question he then declared, \u201cGod forbid: for then how shall God judge the world?\u201d If God cannot judge the world by bringing wrath upon the disobedient, upon what principle could He pass His judgments? \u201cIf the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?\u201d This is the crux of the question in these verses. If unrighteous acts are made, by the providence of God, to contribute to His glory, is it right for God to condemn men for having committed them? The unregenerated man is wrong in thinking that he should be justified just because the Lord has overruled by causing his evil deeds to bring good to those who love God and by using them to carry out His eternal purpose. Anyone taking such a position certainly does not understand the holiness of God and His wrath toward sin and iniquity in every form. He must deal with sin in a way which is in accordance with the principles of holiness, righteousness and justice.<\/p>\n Certain ones in slandering Paul and his coworkers were saying that they had adopted the principle, \u201cLet us do evil, that good may come\u201d or \u2014 to put it in modern language \u2014 \u201cthe end justifies the means.\u201d Never did Paul teach such a false principle. All of God’s acts are in righteousness and in truth; He is not tempted of evil, nor does He tempt anyone. Evil is evil \u2014 never is it right to do wrong in the hope that good may come of it. It is possible that some of Paul’s opponents, hearing his teaching concerning justification by grace rather than by works, had misunderstood his position.<\/p>\n What then? are we better than they? No, in no wise: This is the pronouncement of universal guilt as found in Romans 1:18-2:29.<\/p>\n as it is written, There is none righteous, no, not one; 11 There is none that understandeth, There is none that seeketh after God; 12 They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one: 13 Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace have they not known: 18 There is no fear of God before their eyes.\u201d (Romans 3:10-18)<\/p><\/blockquote>\n Paul quotes from various Old Testament passages \u2014 Psalm 14:1ff, 53:1ff, 5:9; 140:3; 10:7; Isaiah 59:7ff; Psalm 36:1 \u2014 which should be carefully studied in their original settings. Those who take the time to do this will find that Paul proves from Scripture that both Jews and Gentiles are under sin; that there is none that is righteous and seeking after God; that inherently, none are Scripturally righteous.<\/p>\n Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:\u201d (Romans 3:19)<\/p><\/blockquote>\n Not a Jew or Gentile upon the face of the globe can stand in the presence of God and with a clear conscience declare he has observed everything that is contained in the Word of God. If guilty of one transgression or disobedience, one is as if he had violated all the laws that God has ever spoken. It is utterly impossible for anyone to observe the Law. Moreover, it is impossible that any law \u2014 God’s or man’s \u2014 could give life.<\/p>\n because by the works of the law shall no flesh be justified in his sight; Had the Law not laid upon the Jewish people certain prohibitions, Paul said he would not have known sin. As a mirror reveals the presence of dirt on the face but does not remove it, the Law shows the exceeding sinfulness of sin and the sinfulness of the human heart. But the washing must be done by the Lord Jesus Christ who alone can cleanse from all sin.<\/p>\n In our study of Romans 1:18-3:20 we have seen that both Gentiles and Jews are under sin and in need of salvation. At the beginning the whole human family had the knowledge of God but, failing to glorify Him as God and becoming unthankful, their minds became more and more darkened; they descended into idolatry and the wicked practices associated with it and finally God gave them over to a reprobate mind.<\/p>\n In the process of time God found in Abraham a man in whom He could put confidence. Through biological miracles performed upon his body when ninety-nine years old and upon that of his aged wife Sarah, the son God had promised (Genesis 12:2; 17:15-19; 21:1-3) was born-Isaac, the father of Jacob (Israel) \u2014 who was to be the progenitor of the Israelites.<\/p>\n Four hundred and thirty years after God’s initial promise to Abraham his progeny had developed into a nation and were led from slavery in Egypt to Mt. Sinai, where they received the Law, and then into their own land. The Lord graciously dealt with His people Israel, the riches of His blessing limited only by their lack of surrender and their disloyalty to Him.<\/p>\n In the fullness of time the Lord Jesus Christ, the promised Messiah, came but the Jews \u2014 not having a burning desire to know the truth and carried on by their own desires and wishes \u2014 did not recognize Him. They had Him put to death and, at the time of the writing of this epistle to the Romans, Israel as a nation was still rejecting Him. Thus they were brought under the judgment of God, together with the Gentiles.<\/p>\n The Scriptures, as Paul proved, had already declared that both Jew and Gentile are under sin and condemnation. The Law which was Holy, good and perfect for the purpose for which it was given could never be relied upon as a means of salvation. The purpose of the Law was to give a knowledge<\/em> of sin.<\/em><\/p>\n So we see that the whole world \u2014 Jew and Gentile alike are under the condemnation of sin. Condemnation<\/em> means damnation \u2014 to be headed toward that outer darkness from which no one ever returns \u2014 an awful doom, too horrible to be contemplated. Yet it is a fact.<\/p>\n Upon the background of the lost condition of the world and its need for a Saviour, the apostle has painted in glowing colors the redemption God has provided for us:<\/p>\n But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; 22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; 23 for all have sinned, and fall short of the glory of God; 24 being justified freely by his grace through the redemption that is in Christ Jesus: 25 whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; 26 for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.\u201d (Romans 3:21-26)<\/p><\/blockquote>\n Since there is no article before the word law<\/em> in the original text it should not be inserted, as nothing demands it. The apostle is not speaking about the Mosaic Law but of law in general. There is none that could be given that would make people alive (Galatians 3:21). The way of eternal life is apart from all law, even that of Moses, though perfect in every way. This is a righteousness which He has prepared; one which He has revealed and offers to all who believe. We might label it \u201cmade in heaven,\u201d for it was made by the Lord himself. This righteousness is something that man could never discover for himself; it could be made known to man only by a direct revelation of God.<\/p>\n The sacrificial system under Moses was a provisional arrangement for the time being and pointed forward to the Cross. Apart from the Law, it was revealed through the prophets who foretold this period of grace and the gospel of salvation through the Lord Jesus Christ. As Paul said before King Agrippa, \u201c… I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come; how that the Christ must suffer, and<\/em> how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles\u201d (Acts 26:22, 23).<\/p>\n One who is recognized by God as righteous is such in the absolute sense of the term and this righteousness is available through faith. Sometimes we are told that faith is never recognized as such unless it has expressed itself in action. This converts the pure Gospel of salvation by grace through faith into a legal system requiring obedience. An examination of the \u201croll call of faith\u201d (Hebrews 11) dispels this error. \u201cBy faith\u201d the ancient heroes in primitive days understood \u201cthat the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear\u201d (vs. 3). There was nothing for faith to do but accept the testimony of God. The one with faith thinks, \u201cWhile I cannot understand how God could create a visible universe, He has told us in His Word that He has done so and I believe it.\u201d When God assured Sarah that she would receive \u201cpower to conceive seed when she was past age\u201d (vs. 11), she simply believed Him \u2014 there was nothing for her to do.<\/p>\n In reading Hebrews 11:32-39 \u2014 the records of the heroes of endurance \u2014 we see that faith is an attitude one takes toward<\/em> God;<\/em> one believes what God has said and makes his calculations upon that basis. Normally, however, one who has a saving faith will not falter at what God says for him to do. This righteousness which God has prepared for the world is one which is wrapped up in the life and ministry of Jesus Christ. If one will only believe, his faith can take hold of this righteousness. God does not have pets and favorites. Jesus gave the invitation and, if one will believe, he is eligible for the Gospel call: \u201cAnd 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\u201d (Revelation 22:17).<\/p>\n The verb rendered \u201chave sinned\u201d in vs. 23 is not in the present perfect tense as appears in our translation, but is simply the aorist form of the verb, indicating a single act in the past. When we read this in the light of Romans 5:12-21 we see that all sinned in Adam when he pitted his will against God’s: when man sinned his nature became corrupt; as a result of his fallen nature he keeps on falling short of the glory of God. Because of this, all are in need of salvation.<\/p>\n The word rendered justified<\/em> (vs. 24) in the original means \u201cto show to be righteous\u201d or \u201cto declare, pronounce righteous.\u201d This is a legal term and was used to indicate the innocence of the one who had been on trial. The apostle is saying that God freely and without coercion justifies the believer because he has accepted this righteousness which the Lord has prepared. God was under no obligation to do anything for willful man. But His grace and mercy led Him to provide a way of escape from eternal damnation through the redemption that is in Christ Jesus, who declared: \u201cI am the way, and the truth, and the life: no one cometh unto the Father, but by me\u201d (John 14:6).<\/p>\n The word redemption<\/em> has various shades of meaning. The early Greek Church fathers emphasized that of paying a ransom to another; they thought Satan had the \u201cbill of sale\u201d for man and that Christ paid him a ransom in order to rescue humanity. Orthodox theologians have now abandoned this concept of the Atonement as being untenable.<\/p>\n Because salvation through Christ \u201cwas witnessed by the law and the prophets\u201d we can get a glimpse of the principle idea of redemption in looking at the Old Testament. Moses said that God redeemed the Hebrews from Egyptian bondage by \u201ca mighty hand, and with an outstretched arm\u201d (Deuteronomy 26:8a). This Old Testament view constitutes the form into which the New Testament doctrine of redemption through Christ has been poured. Satan was the enemy who held the power of death over humanity. Christ laid aside the glory which He had with the Father, entered the world by miraculous conception and virgin birth, trod the weary way up to Calvary and, during the hours He was on the Cross, fought the battle with Satan to a finish and conquered. Through death He brought \u201cto nought him [Satan] that had the power of death …\u201d and delivered \u201call them who through fear of death were are their lifetime subject to bondage\u201d (Hebrews 2:14b,15). Thus what was lost in Adam was regained in Christ.<\/p>\n The word rendered a propitiation<\/em> (vs. 25) is one which indicates graciousness and satisfaction. Our Lord Jesus Christ, through His work on the Cross, canceled sin and made it, for the believer, as if it had never existed. Because our Lord thus graciously and satisfactorily annulled sin and its force He is said to be a propitiation for us \u201cthrough faith, in his blood.\u201d The whole scheme of redemption is attributed to the blood of Christ. \u201cFor the life of the flesh is in the blood … it is the blood that maketh atonement by reason of the life,\u201d we read in Leviticus 17:11. In shedding His blood, Christ poured out His life in our behalf and thus canceled sin.<\/p>\n A gospel that does not recognize the efficacy of the blood of the Lord Jesus Christ is not the Gospel that is revealed in the Scriptures, and any congregation denying the blood cannot be a New Testament group of believers.<\/p>\n From the time of Cain’s sin until the Cross God \u201cpassed by\u201d the sins of His own people for, on the basis of merit, everyone upon death should have gone to that part of Sheol where the lost were sent. Instead, certain ones at death were sent to a place separate from that of the wicked called \u201cAbraham’s Bosom.\u201d However, when Christ went to the Cross and dealt with the sin question and with the devil, it became immediately evident that God was righteous in passing over the sins of those who had believed throughout the centuries prior to the Cross. By passing over the sins of the heroes of faith God exercised forbearance, knowing what would be accomplished by the Messiah in going to the Cross and dealing with sin.<\/p>\n Our Lord’s work on the Cross canceled not only past sins but sins of the present and of all future time. Sin is of such a nature that it is abhorrent to God’s holiness and righteousness; this will not allow Him to palliate sin in any way. It must be dealt with properly. But when Jesus went to the Cross He made the believer’s sin as though it had never been committed, thus enabling God, in His graciousness, to receive the vilest sinner who comes trusting in the vicarious suffering of the Lord Jesus. Figuratively speaking, God throws the mantle of Christ’s righteousness around the believer, seeing him through it. The justified one is, in God’s sight, just as if he had never sinned; his name is written in the Lamb’s book of life and never will be erased from it, for his salvation is sure.<\/p>\n Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. 28 We reckon therefore that a man is justified by faith apart from the works of the law. 29 Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: 30 if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. 31 Do we then make the law of none effect through faith? God forbid: nay, we establish the law.\u201d (Romans 3:27-31)<\/p><\/blockquote>\n In championing the cause of humanity by meeting and conquering Satan, Christ has done everything for us. Salvation is the free gift of God and there is no occasion for glorying. As Jeremiah said, \u201cbut let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth lovingkindness, justice, and righteousness, in the earth: for in these things I delight, saith Jehovah\u201d (Jeremiah 9:24).<\/p>\n On this point Paul also spoke: But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord (1 Corinthians 1:30, 31).<\/p>\n Has glorying been excluded by anything that man does \u2014 by some manner of law or of works? No, but it has been excluded by \u201ca law of faith,\u201d an expression which is a pun on words, fitting in with that which Paul has been saying. Since man does nothing but simply believe and receive, the apostle declares that all glorying is excluded by this law of faith.<\/p>\n In the original text there is no article before either works<\/em> or law.<\/em> Paul said simply that man is justified apart from works of law; by works shall no man be justified in God’s sight. We are not under law but under grace and in no manner can the Gospel of grace be interpreted in terms of law.<\/p>\n \u201cIs God the God of Jews only?\u201d Only the Jews had the Law of God as revealed through Moses and the prophets; therefore, if God were the God of the Jews alone one would have to accept the Law of Moses to be saved. The apostle answers his own question by asserting that He is the God of all humanity. If we agree that there is but one God we must conclude that the same God is the Supreme Being over both Jew and Gentile. When the apostle speaks of God as being one, he is not espousing the Unitarian position and denying the Trinitarian teaching of both Old and New Testaments. There is one true God who exists as three persons: from the standpoint of personalities they are three; in essence, nature, cooperation and the like they are one.<\/p>\n The apostle says that God will \u201cjustify the circumcision [Jews] by faith, and the uncircumcision [Gentiles] through faith.\u201d The use of different prepositions – \u201cby\u201d (Gr. ek),<\/em> \u201cthrough\u201d (Gr. dia<\/em>) has given quite a bit of concern to many commentators. The teaching of the entire Word is that man is saved by faith. Why then did Paul use these two prepositions? Here are plausible answers: For the sake of euphony he used a synonym rather than to repeat the same word. Another plausible explanation is looking at the Jews and Gentiles in their relation to God, the Jew was nearby whereas the Gentile was far off (Ephesians 2:13). The preposition through (dia)<\/em> might carry the idea of faith spanning the chasm between the Gentile and the Almighty, while ek<\/em> or by<\/em> is used for the Jew who, though closer to the Lord, is saved by faith too. In either case we come to the same conclusion \u2014 both Jews and Gentiles are saved by faith, not by works or human efforts.<\/p>\n The Law was given for a definite, specific purpose. It was through the Law that the knowledge of sin came (Romans 3:20). To the Galatians Paul affirmed that \u201cthe law is become our tutor to bring us<\/em> unto Christ, that we might be justified by faith\u201d (Galatians 3:24). By accepting the salvation which Christ offers, the heart is regenerated by the Holy Spirit who comes and dwells within the believer. By the power of the Spirit one can put to death the deeds of the body and thus, by divine, imparted strength carry out the real intent of the Law. We who believe establish the Law in the sense that Paul states here.<\/p>\n Praise be to God for the wonderful provisions which He has made for us who believe and receive Jesus as Saviour Lord and Master!<\/p>\n <\/p>\n The very heart of the Gospel is Paul’s great dissertation concerning our redemption through the blood of Jesus Christ as found in Romans 3:21-31. But no passage, even in the New Testament, gives a complete picture of the atonement. The various portions must be studied in the light of each context and then put together as a great mosaic.<\/p>\n Theologians have striven to formulate an adequate expression of this doctrine. There is truth in each of the leading theories which have been advanced to explain it but each seems to me to be inadequate and partial or warped, and that those who have advanced them have left out some factors that are vital in formulating an adequate expression of the doctrine \u2014 if mortals can indeed grasp and comprehend it in its fullness and richness. So let us turn our attention to the fundamental principles concerning the atonement.<\/p>\n There was a time when God \u2014 the Triune God \u2014 alone existed. As the ages of eternity past rolled on He, in the development of His plan, created the heavenly host \u2014 seraphim, cherubim and all ranks and orders of angels. When He created the material universe these celestial hosts, called \u201cthe morning stars\u201d and \u201csons of God\u201d in Job 38:7, sang together and shouted for joy. The highest and most authoritative of these celestial beings was known as the \u201canointed cherub,\u201d or the \u201ccherub that covereth.\u201d We read of him in Ezekiel 28. He dwelt in that which we may properly call a \u201ccrystal palace\u201d (vs. 13). He was the highest order of creature whom an omniscient, omnipotent Creator could bring into existence and the hosts of celestial beings recognized his absolute authority. These beings were created as free moral agents, having the power of choice. They could, by their own volition, pit their wills against God \u2014 as the anointed cherub, Satan, and a third of the angels did, after which they were limited to a certain extent \u2014 but as long as they remain within the bounds of God’s moral government they are allowed to exist and continue their being, still at liberty to choose.<\/p>\n There is such a thing as going beyond the bounds of the moral order and being deprived of the liberty of free moral agents, as revealed by a study of those angels that, in the days of Noah, left their proper habitation and went after strange flesh, like the people of Sodom (Jude 6,7; 2 Pet. 2:4-6). Having left their proper habitation these angels were cast down into the pit of the abyss, where they have remained until the present. But Satan and his angels, after their original revolt against the Almighty, were not put in a place of confinement 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. So we may conclude that those who rebelled in the days of Noah went beyond the bounds of God’s moral government in that they left the level upon which they were created \u2014 they \u201cleft their proper habitation\u201d \u2014 and descended to a lower plane.<\/p>\n We know from the prophetic Word that at the end of the Tribulation God will incarcerate Satan in the pit of the abyss for a thousand years, together with all those spirits who are under his influence. We may be certain then that Satan and those evil spirits will, in the Tribulation, descend to a much lower level than that on which they were created, transcending the bounds of God’s moral government.<\/p>\n Man also was created a free moral agent with the power to choose whether or not he would do the will of God. While Eve was beguiled and deceived, Adam was not. The Lord had already warned him what the results would be; nevertheless he did pit his will against that of God and judgment fell upon him. He did not, however, go beyond the limits of God’s moral government and was not dealt with as he would have been had he done so. Thus man fell. His nature became corrupted and the curse fell upon the whole earth; his environment was changed for the worse and life has been a struggle.<\/p>\n When created Adam and Eve were in a holy state and placed in the most favorable environment; but sin is abhorrent to God and its entrance broke off the sweet fellowship and communion they had with their Maker. Was all forever lost when they were banished from the Garden of Eden? As human beings Adam and Eve lost their first estate and the act by which it was lost 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. A hint of this is found in Genesis 3:15: \u201cAnd 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.\u201d We see from this quotation that the \u201cseed of the woman\u201d will champion humanity’s cause and gain back that which was lost. This primitive promise becomes luminous in the light of Isaiah 7:14: \u201cTherefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.\u201d According to this, God was to enter the world by miraculous conception and virgin birth!<\/p>\n According to the prediction in Psalm 8:3-9 God was to pay a visit to man, who originally was made but a little lower than the angels with all things put under his feet. While he lost complete authority over the earth and its contents, God will yet crown him with glory and honor and give him dominion over the works of His hands.<\/p>\n Note carefully that the words \u201cthou hast made him but little lower than the angels\u201d (A.S.V. footnote); \u201cThou hast put all things under his feet\u201d are in the past tense. Yet the words \u201cand crownest him with glory and honor\u201d; \u201cthou makest him to have dominion over the works of thy hands\u201d in the original are in the imperfect tense, which verb form indicates incompleted action. Throughout the Old Testament this form of the verb is usually translated as future, a rendering that is absolutely correct.<\/p>\n 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. Genesis 3:15 and Isaiah 7:14 show that God, in making this visit, takes on the form of man. In other words the second person of the Trinity \u201cbecame flesh, and dwelt among us\u201d (John 1:14). This one is truly the God-man. He is perfect God; at the same time He is perfect man, championing the cause of mankind to 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, be subjected to the temptations which are common to humanity, submit Himself to death and pass out of this life as all other humans do. Since man lost his estate in the realm of the will, his champion had to submit His will to that of God without error or defection. Thus deporting Himself throughout life and through death in the supreme test \u2014 the cruel death on the cross \u2014 He was completely victorious. Scripture writers constantly say that we are redeemed by the blood of Christ and by the blood of His cross.<\/p>\n Our Lord, having been put to death in the flesh, went to Sheol where He seized the keys of death and Hades, opened up that compartment of Hades to which the saved through the ages had gone upon death and led them forth from this place of confinement. His spirit reentered His body which then became glorified. Numerous saints who had been sleeping in the grave were raised and appeared to many in Jerusalem (Matthew 27:51-53). When our Lord returned to glory the spirits whom he released from Sheol accompanied Him to the Father’s house where they have been ever since.<\/p>\n Since our Lord deprived Satan of his absolute authority over the human soul the believer today upon death goes immediately into the presence of God. \u201cTo be absent from the body [is] to be at home with the Lord.\u201d (2 Corinthians 5:8b).<\/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 He dealt with Satan and sin so that satisfaction regarding sin was accomplished. Now it is the will of God that all 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 (Hebrews2:9). Why then will not all be saved? Because 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 said, on the level of humanity and within the realm of the will. Since he is still a free agent and since God’s moral government continues the Lord will not force anyone’s will, for should He do so His moral government would collapse. The atonement has been made. The satisfaction has been wrought. God’s moral government has been sustained. The Almighty can now receive \u201cwhosoever will.\u201d<\/p>\n 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.\u201d (Revelation 22:17)<\/p><\/blockquote>\n Of course, we must remember the reverse side of the coin presented in Romans 8:29, 30: \u201cFor whom he foreknew, he also foreordained to be<\/em> conformed to the image of his Son … and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.\u201d Because of our limited comprehension we may never be able to understand or harmonize the absolute freedom of the will and the sovereignty of God \u2014 but we can believe it!<\/p>\n As we have seen, the whole scheme of redemption depends upon what Christ accomplished at the Cross and when He made His descent into Sheol and came back, bringing life and immortality to light through the Gospel. Now, in chapter 4, Paul discusses the doctrine of justification by faith.<\/p>\n 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.\u201d (Romans 4:1-5)<\/p><\/blockquote>\n In this query Paul is talking about the things that Abraham gained upon the natural plane. He, being an energetic and prudent man, acquired great riches in the form of cattle, sheep and the like. But the Apostle is not interested in these for he says, \u201cIf Abraham was justified by works, he hath whereof to glory; but not toward God.\u201d If we have native ability \u2014 if opportunities and possessions open up before us \u2014 these are gifts from God. All that we have is given us by Him, and in the light of God’s presence and glorious grace all human effort and glory vanish.<\/p>\n Verse 3 is quoted from Genesis 15, vs. 6 \u2014 a chapter that should be read in its entirety. Here we have the account of God’s appearance to Abraham when between 75 and 76 years of age. Promising that He would be his shield and his exceeding great reward, God then made the unqualified statement, \u201cLook now toward heaven, and number the stars, if thou be able … so shall thy seed be.\u201d Without understanding, at his age, how God could accomplish this he nevertheless believed God and was justified by faith. Let us notice that God did not say IF Abraham would believe He would make his seed as numerous as the stars. That would have imposed a condition with which Abraham would be required to comply.<\/p>\n Some Bible students feel there is a contradiction between the doctrine of salvation by faith as set forth here and the teaching of James 2. \u201cWas not Abraham our father justified by works,\u201d asks James, \u201cin that he offered up Isaac his son upon the altar?\u201d (vs. 21). As we can see, James‘ reference was to an occurrence some thirty or forty years after this, for Isaac wasn’t born until Abraham was one hundred years old, and was a young man when Abraham obeyed God by attempting to offer him upon the altar as a sacrifice \u2014 until the Lord provided a substitute. James was talking about Abraham’s conduct as a child of God, one who had long ago been justified and accepted into the family of God. Men and women are saved by faith. After they are regenerated they express their faith in action. Paul was talking about the occasion of Abraham’s justification; James was talking about his walk and conduct as a justified man. There is perfect harmony between the two passages.<\/p>\n Complying with the minimum of conditions attached to any promise brings the one making the promise under obligation to make his words good. God refuses to bring himself under obligation to man. Never let us think of our faith as a condition whereby we obtain something from God, for then our believing would be put upon a legalistic basis. Christ tasted death for every man and the vilest sinner who comes in faith to Him is pronounced just before God and clothed with the righteousness of the Lord Jesus.<\/p>\n 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.\u201d (Romans 4:6-8)<\/p><\/blockquote>\n Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, saying,<\/em> Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin (vss. 6-8).<\/p>\n Paul introduces David as a witness to corroborate the proposition that men are justified by faith and faith alone, not by things men do thinking to commend themselves to God. David had sinned by taking Bathsheba, the wife of Uriah, as his own (2 Sam. 11, 12). When he was brought under conviction of sin by the message of Nathan he prayed very earnestly for cleansing and forgiveness (Psalm 51). The Lord in response to his penitent pleading cleansed him from all of his sins. Thus in Psalm 32 David pronounced, \u201cBlessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom Jehovah imputeth not iniquity\u201d (vss. 1, 2a). Thinking of the past David doubtless saw and appreciated the grace of God more clearly than he had ever done before. Then he declared that this one who has been forgiven is also blessed in that the Lord will not impute sin to him. When Christ annulled sin He dealt with sins \u2014 past, present and future \u2014 for all who in penitent faith look to Him, trusting Him alone for salvation. But let no one think that the justified person can continue in the practice of sin and go unpunished. \u201cBe not deceived; God is not mocked: For whatsoever a man soweth, that shall he also reap\u201d (Galatians 6:7) is an inflexible law that governs the saved as well as the unsaved. While the unregenerated are punished throughout eternity for their sins and failure to accept Christ, the saved are forgiven and are secure forever. But when they sin they must be punished here in this life. Though David was forgiven and cleansed, he suffered till the very day of his death because of his sins. Every son whom the Lord receives he chastens. Those without chastisement are \u201cbastards, and not sons\u201d (Hebrews 12:5-8).<\/p>\n 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.\u201d (Romans 4:9-12)<\/p><\/blockquote>\n 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. John the Baptist saw people depending entirely upon their connection with Abraham for their salvation and told his audience to think not that they had Abraham to their father, for God was able to raise up seed to Abraham. Paul shows us that Abraham was justified by faith before<\/em> he received circumcision.<\/p>\n In Genesis 15 we are given the account of Abraham’s justification. In the 17th chapter we have the account of his circumcision which occurred several years later. The Law was not given until the time of the Exodus under Moses. Since Abraham was justified prior to the giving of circumcision or the Law it is apparent they had nothing to do with his salvation and that one’s salvation or justification precedes everything. Circumcision was given as a sign or seal of the righteousness which he had already received by faith. Abraham’s faith is the faith by which people are saved. One cannot be saved by receiving circumcision or subscribing to a rite or ordinance. God sent Christ to be a propitiation for our sins. He tells us that Christ tasted death for every person and that we should flee to Jesus for refuge. If we walk in the footsteps of Abraham we will respond to God’s Word as Abraham did and God will justify us. Thus Abraham is a typical case of salvation for all, both Jews and Gentiles.<\/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 you may do it now.<\/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 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.\u201d (Romans 4:13-17)<\/p><\/blockquote>\n Abraham’s justification and the promise that his seed would be heir of the world was given prior to and apart from the law of Moses.<\/em> There being no connection between the original promise and the Law, they must be kept distinct in our minds; otherwise confusion will result.<\/p>\n Only the land of Israel is mentioned in the original promise (Genesis 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 \u2014 who was of the tribe of Judah and a descendant of Abraham \u2014 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 \u2014 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 \u2014 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 (Genesis 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 Genesis 17:5, saying that it is written, \u201cA father of many nations have I made thee.\u201d 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 Galatians 3:29 we read, \u201cAnd if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.\u201d In all probability the promise of Genesis 17:5 spoke not only of Abraham’s natural seed, but of his spiritual children \u2014 those of all nations who would believe in the Messiah \u2014 who are his by virtue of having exercised the same kind of faith that he did.<\/p>\n 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.\u201d (Romans 4:18-21)<\/p><\/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 \u201cwho giveth life to the dead, and calleth the things that are not, as though they were\u201d (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 (Isaiah 43:1) on both their bodies.<\/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 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.\u201d (Romans 4:22-25)<\/p><\/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, \u201cMy sheep hear my voice … and they follow me\u201d (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 \u201c… who was delivered up because of our trespasses … raised because of our justification.\u201d 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 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, hopes; 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.\u201d (Romans 5:1-11, Dr. Cooper’s translation)<\/p><\/blockquote>\n The word justified<\/em> 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.<\/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 \u201ctribulation works steadfastness; and steadfastness approvedness, and approvedness, hopes.\u201d Afflictions are blessings in disguise \u2014 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 (Galatians 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 (Galatians 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. \u201c…He is able to save to the uttermost them that draw near unto God through him\u201d (Hebrews 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,<\/em> visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation (Exodus 34:6,7).<\/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 \u201cSince 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\u201d (Hebrews 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 \u2014 finished \u2014 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 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 (Romans 5:12-21) constitutes a resume of the truths already presented in the epistle.<\/p>\n 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.\u201d (Romans 5:12-14)<\/p><\/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 Genesis 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 \u201cthrough fear of death were all their life-time subject to bondage\u201d (Hebrews 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 Corinthians 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 \u201cpassed 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 \u201csin is not imputed when there is no law\u201d \u2014 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: \u201cBecause that Abraham obeyed my voice, and kept my charge, my commandments, my statutes and my laws\u201d (Genesis 26:5). But these did not have the death penalty attached to them. Nevertheless, death reigned from Adam until Moses, \u201ceven over them that had not sinned after the likeness of Adam’s transgression.\u201d<\/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 \u2014 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 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.\u201d (Romans 5:15-17)<\/p><\/blockquote>\n In violent contrast to the statement that in Adam the many die \u2014 and it is evident from vs. 12 that he means all die, \u201cso death passed unto all men\u201d \u2014 we are told that the grace of God and the \u201cgift by the grace of the one man, Jesus Christ,\u201d 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 \u2014 during this present earthly sojourn and throughout all eternity.<\/p>\n 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.\u201d 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 \u2014 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 (Hebrews 2:9; John 3:16, 17).<\/p>\n In vs. 19 what is the significance of \u201cthe many\u201d? 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<\/em> who are \u201cmade sinners\u201d permanently, throughout time and eternity. However, the many<\/em> who accept Christ are \u201cmade righteous\u201d during this life and throughout all eternity through the obedience of our Saviour.<\/p>\n 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.\u201d (Romans 5:20-21)<\/p><\/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.<\/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 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 \u201csaints\u201d and, as can be seen by scanning the Scriptures, he recognized all believers as saints \u2014 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 \u2014 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.<\/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: \u201cFor by one offering he [Christ] hath perfected for ever them that are [being] sanctified\u201d (Hebrews 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 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.\u201d (Romans 6:1-4)<\/p><\/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, \u201cWhat shall we say then? Shall we continue in sin, that grace may abound?\u201d In answering his own question, the apostle uses the strongest negative possible \u2014 \u201cGod forbid,\u201d or \u201cMay this never be.\u201d 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: \u201cWherefore if any man is in Christ, he is<\/em> a new creature: the old things are passed away; behold, they are become new.\u201d (2 Corinthians 5:17)<\/p>\n 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.\u201d (Romans 6:5-7)<\/p><\/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.<\/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<\/em> 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, \u201cthat the body of sin might be done away,\u201d 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.<\/p>\n 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.\u201d (Romans 6:8-11)<\/p><\/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 reckon<\/em> 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.<\/p>\n 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.\u201d (Romans 6:12-14)<\/p><\/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 \u2014 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.<\/p>\n Having been liberated from the law, shall we interpret our liberty as license? \u201cGod forbid!\u201d (vs. 15). \u201cKnow ye not, that to whom ye present yourselves as<\/em> servants unto obedience, his servants ye are whom ye obey\u201d (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.<\/p>\n 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.\u201d (Romans 6:17-19)<\/p><\/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, \u201cBehold, I was brought forth in iniquity; and in sin did my mother conceive me\u201d (Psalm 51:5).<\/p>\n 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.\u201d (Romans 6:20-23)<\/p><\/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 \u201cfree in regard of righteousness\u201d (vs. 20).<\/p>\n Paul in verse 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 \u2014 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, \u201cLord, what wilt thou have me to do?\u201d<\/p>\n 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.\u201d (Romans 7:1-6)<\/p><\/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 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.\u201d (Romans 7:7-23)<\/p><\/blockquote>\n The personal pronouns I<\/em>, me, mine<\/em> 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: \u201cAnd I was alive apart from the law once: but when the commandment came, sin revived, and I died …\u201d 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 \u2014 over fifteen hundred years before writing this letter! Let us remember, Paul was a prophet \u2014 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, \u201cThat which I do I know not: for not what I would, that do I practise; but what I hate, that I do.\u201d 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, \u201cit is no more I that do it, but sin which dwelleth in me.\u201d<\/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 \u2014 taking advantage of the situation \u2014 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 Psalm 19:7, \u201cThe law of Jehovah is perfect …\u201d 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 \u201cmight become exceedingly sinful\u201d \u2014 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, \u201cWretched man that I am! who shall deliver me out of the body of this death?\u201d (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! \u2014 \u201cI thank God through Jesus Christ our Lord\u201d (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 Galatians 2:20: \u201cI 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.\u201d<\/p>\n 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.\u201d (Romans 8:1-4)<\/p><\/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 Hebrews 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 \u201cthe law of the Spirit of life in Christ Jesus made [us] free from the law of sin and death.\u201d What is \u201cthe law of the Spirit of life\u201d? 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 Romans 7:22 \u201cthe law of God\u201d refers to the law that was given by Moses. But in vs. 23 the apostle declared, \u201cI see a different law in my members,\u201d 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 \u2014 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 (Romans 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.<\/p>\n 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.\u201d (Romans 8:5-9)<\/p><\/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 \u201cthe mind of the flesh,\u201d and \u201cthe mind of the Spirit\u201d? To have the mind of the flesh<\/em> is to allow the impulses, passions and desires of the flesh to dominate the thinking. To have the mind of the Spirit<\/em> 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.\u201d (I Corinthians 12:12, 13)<\/p><\/blockquote>\n The Christian should be very careful not to grieve the Spirit or to quench Him (Ephesians 4:30; I Thessalonians 5:19).<\/p>\n 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.\u201d (Romans 8:10-11)<\/p>\n Paul declared that if Christ is in a person \u201cthe body is dead because of sin; but the spirit is life because of righteousness.\u201d Life \u2014 divine, spiritual life \u2014 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 \u201cif the Spirit of God who raised up Jesus from the dead dwelleth in you,\u201d 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 \u201cwe shall be like him,\u201d possessing a glorified and immortalized body of our own.<\/p>\n In 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 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.\u201d (Romans 8:12-17)<\/p><\/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 \u2014 to live after the flesh \u2014 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, [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] 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 \u201cThey went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out,<\/em> that they might be made manifest that they are not of us\u201d (1 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, \u201cAbba,\u201d or \u201cFather.\u201d Paul, writing to the Roman church in Greek, here used both the Aramaic (abba) <\/em>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: \u201cWherefore if any man is in Christ, he is<\/em> a new creature: the old things are passed away; behold, they are become new\u201d (2 Corinthians 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 If we are children of God (vs. 17), 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: \u201cIf so be that we suffer with him,<\/em> that we may be also glorified with him.\u201d<\/em> 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.<\/p>\n 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.\u201d (Romans 8:18-25)<\/p><\/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: \u201cFor, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind\u201d (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 Isaiah 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 \u2014 as one looking forward expectantly in faith to some great event \u2014 in this case, \u201cthe revealing of the sons of God.\u201d<\/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 \u2014 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 Isaiah 66:7-9 and Jeremiah 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 \u201cadoption,\u201d or the redemption of their bodies. Paul borrows from the legal phraseology of the Greco-Roman world in using the word adoption.<\/em> 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 adoption.<\/em><\/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 \u2014 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 \u2014 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 \u201cearnest of the Spirit\u201d which we have now and all our spiritual blessings in Christ Jesus are simply foretastes of what shall be ours when He returns.<\/p>\n 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.\u201d (Romans 8:26-30)<\/p><\/blockquote>\n Man, by the fall, became depraved \u2014 he is dead in trespasses and sins \u2014 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 Corinthians 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, \u201cin like manner\u201d? In verse 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 verse 23: \u201cAnd not only so, but ourselves also …\u201d \u201cIn like manner,\u201d 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. \u201cGroanings which cannot be uttered,\u201d 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 \u201cintercession for the saints according to the will of God.\u201d 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 (1 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 In the midst of the turmoil and disappointments of life (vs. 28) 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 God<\/em> 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 Ephesians 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 \u201cblueprint\u201d 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 \u2014 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.<\/p>\n 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;\u201d (Romans 8:31-33)<\/p><\/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 (Revelation 12:10); but it is God who has justified us.<\/p>\n 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.\u201d (Romans 8:34)<\/p><\/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 Hebrews 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 (Psalm 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.<\/p>\n 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.\u201d (Romans 8:35-39)<\/p><\/blockquote>\n 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 \u2014 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 (Hebrews 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 \u2014 whether by death or by the coming of the Lord for His saints.<\/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 (Colossians 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 (Deuteronomy 32:21; Isaiah 65:1; Romans 10:16-21).<\/p>\n Israel’s past, present and future is clearly delineated in Romans 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 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.\u201d (Romans 9:1-5)<\/p><\/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 \u201ccould wish\u201d himself accursed from the Christ, Paul said, \u201cI was wishing myself accursed [or anathema] from Christ\u201d; 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 \u201cis over all … blessed for ever\u201d (see John 1:1-18; Hebrews 1, 2).<\/p>\n 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.\u201d (Romans 9:6-13)<\/p><\/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 \u2014 he could not, constitutionally or spiritually, fit into God’s program \u2014 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 Malachi 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. Love<\/em> and hate<\/em> 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 \u2014 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.<\/p>\n 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.\u201d (Romans 9:14-18)<\/p><\/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 (Exodus 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, \u201c… And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy\u201d (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 (Exodus 15:1-8). God is the one who makes the wickedness of men to praise Him.<\/p>\n 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?\u201d 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 \u2014 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 \u201cvessels of wrath, fitted unto destruction,\u201d 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 \u201cafore prepared unto glory,\u201d 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 \u201cvessels of mercy\u201d 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 \u201cvessels of wrath\u201d and that Hebrews especially, who accept the Lord Jesus Christ, as well as believing Gentiles are \u201cvessels of mercy which he afore prepared unto glory\u201d \u2014 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 \u201c… the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved.\u201d During the Tribulation, when \u201cthe remnant\u201d of which Isaiah spoke, answers the Gospel call, they will be saved. The Lord will then execute His word upon earth, \u201cfinishing it and cutting it short\u201d (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: \u201cExcept the Lord of Sabaoth had left us a seed, we had … been made like unto Gomorrah\u201d (vs. 29; see also Isaiah 1:9).<\/p>\n What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, 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.\u201d (Romans 9:30-33)<\/p><\/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, Israel, striving by her own efforts and works, \u201cstumbled at the stone of stumbling\u201d 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.<\/p>\n <\/p>\n In the last issue we discussed Israel’s past and saw the principles upon which God has always acted in dealing with His people. He has never changed, but acts upon the same principles today as when He selected Isaac and Jacob rather than their older brothers. No one has a right to object to the principles according to which God has dealt with His people.<\/p>\n In chapter 10 we shall study Israel’s present situation and the principles upon which God is dealing with her today.<\/p>\n Brethren, my heart’s desire and my supplication to God is for them, that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For being ignorant of God’s righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the end of the law unto righteousness to every one that believeth. 5 For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby.\u201d (Romans 10:1-5)<\/p><\/blockquote>\n Paul loved his brethren with an inextinguishable passion and constantly prayed that they might be saved. Everyone who realizes the value of a soul and what it is to be lost, instinctively prays for the unsaved \u2014 especially for those related to him. Paul prayed for the Jews because he was one of them.<\/p>\n God had chosen the nation of Israel and revealed to her the knowledge of His will, so there would be no excuse for not knowing it. After Moses‘ day, God had raised up prophets who made further disclosures of His will, pointing Israel to the way she should go. Why then did Israel, despite her zeal, not have the knowledge of God?<\/p>\n Writing was not general then as today. Books had to be written by hand on scrolls and later possibly on papyrus material. The cost of owning a copy was prohibitive to the majority of Israelites. They had to depend upon what they could learn when they went to the central sanctuary to worship God, or upon what some priest, prophet or teacher told them of the Word. Then again we know that many of the prophets and teachers would not tell anyone what God had said unless they were given a special donation (Micah 3:11). Many of the teachers and religious sects in Israel had warped and twisted the Word of God, making it mean something entirely different from what God intended. The nation was plagued by tradition. Being naturally religious and not having the true knowledge of God, the people went about to establish their own form of righteousness. In doing so, they did not subject themselves to the righteousness of God.<\/p>\n The Law was a schoolmaster to bring the Jew to Christ. When Christ came in the fulness of time, there was no longer a need for the Law. When He was crucified He nailed the ordinance and the Law itself to His Cross and abolished it. Christ is the end of the Law for righteousness to everyone that believes. Moses, in writing that \u201cthe man who doeth the righteousness which is of the law shall live thereby\u201d was speaking of the blessing in this life to be received by the one who strictly observed the law. He was not, of course, talking about spiritual and eternal life.<\/p>\n But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:) 7 or, Who shall descend into the abyss? (That is, to bring Christ up from the dead.) 8 But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: 9 because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: 10 for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be put to shame.\u201d (Romans 10:6-11)<\/p><\/blockquote>\n In contrast to the righteousness which was of the Law is that which is of faith. Certain regulations of the Law carried the death penalty for disobedience. Those who observed the Law were allowed to continue living, whereas violators were tried, condemned and executed. In contrast with this legalistic system of life is what the prophet calls the \u201crighteousness which is of faith.\u201d Obviously, this is a paronomasia,<\/em> a play on words similar to that of Jesus in John 6:28, 29, where He answered those asking, \u201cWhat must we do, that we may work the works of God?\u201d by saying, \u201cThis is the work of God, that ye believe on him whom he hath sent.\u201d Clearly, faith is not a work at all.<\/p>\n One who has faith accepts the testimony of God’s Word. Those having doubts concerning the second person of the Trinity, His incarnation and resurrection, might raise such questions as: \u201cWho shall ascend into heaven to bring Christ down?\u201d; \u201cWho shall descend into Sheol to bring Christ up from the dead?\u201d The miracles of the virgin birth and the entrance of Messiah into the human realm had already occurred. Witnesses, competent and faithful, had established the facts and their testimony was corroborated by miraculous manifestations of God’s Spirit (Hebrews 2:3, 4).<\/p>\n The Jews had been evangelized and were talking about the message. The whole nation had heard the testimony of the Gospel: that Messiah had come, had been crucified, buried and raised from the dead, then ascended back to the glory of heaven. This message did not require, like the law of Moses, the observance of ceremonies and ritualism. It simply required that they believe the facts which had been presented to them and take a public stand for Jesus Christ. Salvation is contingent upon faith and it is impossible to please God without it. Abraham believed the promise of God and his faith was reckoned to him for righteousness. Men and women are counted righteous in the same way today (Romans 4:20-25).<\/p>\n Is Paul being inconsistent in requiring \u201cmouth confession\u201d? The harmony between this and Romans 4 becomes apparent when we realize that in the fourth chapter the apostle was talking about salvation by faith in a general way, whereas in the tenth chapter he speaks of the Jewish nation that had heard the message (Hebrews 4:1,2). Many of them were under conviction but were afraid to declare their faith. Speaking on this point, Jesus declared, \u201cEvery one therefore who shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven\u201d (Matthew 10:32,33). One who believes in his heart that Jesus is the Christ, the Saviour of the world, and has trusted himself to the Saviour, will never deny it. If he denies his faith, it is not a genuine one. May we always be bold to confess the Lord Jesus Christ before men!<\/p>\n For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him: 13 for, Whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher? 15 and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!\u201d (Romans 10:12-15)<\/p><\/blockquote>\n During the Law Dispensation, it seemed to the world that God was especially partial to the Jews; that the Gentiles were but dogs. This was a misinterpretation of the facts. The Law was a \u201cschoolmaster\u201d to prepare the Jews for Christ’s advent. Now, having laid down His life for all humanity, the Law of Moses has been nailed to His Cross. There is now no distinction and all who come to God must come by way of the Cross. His mercy is extended toward Jew and Gentile alike. Whoever turns to God, calling upon Him for deliverance, shall be saved. God has put salvation on the basis of grace through faith, apart from ceremonialism and obedience to commands and regulations so the promise might be made sure to all. Whosoever thirsts may look to the Lord Jesus Christ and live!<\/p>\n People must learn of the Saviour to call upon Him. Messengers of the Cross cannot go to the people unless they are sent of God and supported by believers as they proclaim the unsearchable riches of Christ. Supporters of those who preach the Gospel to all nations will receive a reward along with the missionaries and ministers of the Word, commensurate with the effort and offerings made.<\/p>\n \u201cHow beautiful are the feet of them that bring glad tidings\u201d is a quotation from Isaiah 52:7. Isaiah saw in vision the very end of this age when there will be those who proclaim to the Jewish people the unsearchable riches of Christ and His coming to reign over them. The called and equipped missionary of the Cross is indeed beautiful to those to whom he brings the Word of life.<\/p>\n But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report? 17 So belief cometh of hearing, and hearing by the word of Christ. 18 But I say, Did they not hear? Yea, verily, Their sound went out into all the earth, And their words unto the ends of the world. 19 But I say, Did Israel not know? First Moses saith, I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you. 20 And Isaiah is very bold, and saith, I was found of them that sought me not; I became manifest unto them that asked not of me. 21 But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.\u201d (Romans 10:16-21)<\/p><\/blockquote>\n Though the entire Jewish nation had heard the message of the Gospel, all had not believed. This was no surprise, for the prophet Isaiah had asked, \u201cLord, who hath believed our report?\u201d (see Isaiah 53:1), implying that comparatively few of his brethren would believe the message when it was delivered to them.<\/p>\n Saving faith comes only by hearing the message of redeeming love as manifested by the sacrifice of Jesus Christ. It is of utmost importance that the missionary and minister preach Christ and Him crucified as the Apostle Paul did, so that people might have the faith necessary for salvation.<\/p>\n Paul answers this question, Did they not hear?\u201d, \u201cYea, verily.\u201d The message of redemption was preached first in Jerusalem, then in Judea and Samaria and then had gone to the uttermost parts of the earth. This thought is clothed in the phraseology of Psalm 19:4 (see also Colossians 1:6, 23). Jews were scattered over the Greco-Roman world. There were those in Sinim (China), India \u2014 and practically everywhere. The Gospel was first given to the Jews in each local community according to the custom of the Apostle Paul (Romans 1:16) and then given to the Gentiles.<\/p>\n Paul asks again, \u201cDid Israel not know?\u201d He answers with a quotation showing that Moses prophesied God would provoke the Israelites to jealousy by accepting those who were not considered as His people \u2014 the believers among the Gentiles (Deuteronomy 32:21). While the Church of Jesus Christ was foretold in this statement, the details are very meager. Isaiah foresaw the body of believers from all nations who, during the time that Israel is in rejection, accept Christ and constitute His Church (65:1-7).<\/p>\n Since the Apostle Paul interpreted Deuteronomy 32:21 and Isaiah 65:1-7 as predictions concerning the Church, we see that it was foreknown in the Old Testament. The Church Age was also revealed in the Old Testament (Psalm 110:1, etc.); however, details concerning it were not as fully given to the prophets as to the New Testament writers (Ephesians 3:1-6).<\/p>\n In the last two issues, we have studied the doctrine of Israel’s election to service as set forth in chapter 9 and her present status as shown in our study of chapter 10. In chapter 11 Israel’s future is discussed. Unfortunately, the chapter divisions do not fall exactly where the thought divisions occur. Again, we must remember that the inspired writers were not led by the Spirit of God to make many of the formal divisions of thought that we do in our modern analytical studies of various passages.<\/p>\n I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God did not cast off his people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel: 3 Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.\u201d (Romans 11:1-4)<\/p><\/blockquote>\n The apostle shows us, in the first four verses of this chapter, that at the present time Israel has been laid aside. This is not to imply, however, that God has cut her off. Unfortunately, there are those who have come to that conclusion and proclaim \u201cfrom the housetops\u201d that God is through with the Jew. Such a position is contrary to the teachings of Scripture. God has never turned aside from His avowed plans and purposes as set forth in the writings of Moses and the Prophets. The Lord declared that He would bless the world through Abraham and his seed and we may be certain that He will yet carry out this foreannounced plan. The promise will be realized when Israel acknowledges her national sin and accepts her Messiah, pleading for Him to return.<\/p>\n To the superficial reader of this epistle, it might appear, from the first eight chapters, that God did change His Old Testament plan and that Israel has now been cast aside while He is calling people from among all the nations to give the Gospel to the world. In the Great Commission, the Lord told His apostles to go into all the world and proclaim the gospel, teaching all nations and baptizing the believers into the name of the Father, Son and Holy Spirit. The Church of Jesus Christ came into being on the day of Pentecost and was entirely Jewish in the first decade of its existence. But when Paul was sent to proclaim the Gospel beyond the borders of Israel, Gentile churches were organized, often around a nucleus of Jews. The church changed from a purely Jewish group to a Gentile institution after the catastrophe of A.D. 70, when the Jewish nation was overthrown, Jerusalem was destroyed and the Hebrews were scattered among all nations. Since then, God has not worked through Israel as a corporate body. He is now working through the church.<\/p>\n Paul immediately refutes the idea that God has changed His plan, asserting that God has not cast off His people. \u201cHe came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become children of God, even<\/em> to them that believe on his name\u201d (John 1:11,12). The doors have always been open for Israel, and they are still open. The Apostle asserted that he was a Jew, \u201cof the seed of Abraham, of the tribe of Benjamin.\u201d He calls attention to the time when a discouraged Elijah thought he was the only person who had remained faithful and true to God and that all Israel had gone after the worship of Baal. God replied that He had seven thousand men who had never bowed the knee to Baal. Just as there was a faithful remnant of Jews in those dark days of apostasy, there was a remnant when Paul wrote this Roman epistle \u2014 a remnant according to the election of grace. There always was such a remnant and will continue to be throughout this age \u2014 and a remnant will exist during the Tribulation after the Church of Jesus Christ is removed from earth.<\/p>\n Even so then at this present time also there is a remnant according to the election of grace. (6) But if it is by grace, it is no more of works: otherwise grace is no more grace. 7 What then? that which Israel seeketh for, that he obtained not; but the election obtained it, and the rest were hardened: 8 according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.\u201d (Romans 11:5-8)<\/p><\/blockquote>\n This \u201cremnant\u201d which exists throughout the present age is \u201caccording to the election of grace\u201d \u2014 and not of works. One would have to obey perfectly in every respect the will of God, never making a single mistake, to be justified by works. This of course is impossible because of the weakness of the flesh. But God knows that we are dust (Psalm 103:14), and has provided a scheme of redemption whereby everyone<\/em> can be saved.<\/p>\n Israel strove for a state of justification and righteousness, but utterly and miserably failed. But those who constitute the \u201celection\u201d \u2014 those who accept the grace of God \u2014 obtain as a free gift that which the observance of ritualism and ceremonies could never procure.<\/p>\n Whenever anyone will not receive truth and by this attitude destroys the delicate instrument of conscience in his very soul, God must harden him so that his condemnation may be just. In vss. 9, 10 the apostle quotes from Psalm 69:22, 23ff and Isaiah 29:10 as proof of this. When these passages are studied in their original settings, one sees that God does pour out a spirit of stupor that blinds the eyes and hardens the hearts of those who deliberately and willfully reject the light.<\/p>\n Thus the nation of Israel, from the Cross and onward, has been divided into two groups: those who accept the Gospel of the Lord Jesus Christ and are counted righteous because of their faith; and those who spurn the Gospel, preferring to go their own chosen ways and become hardened<\/em> because of it.<\/p>\n I say then, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy. 12 Now if their fall, is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness? 13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; 14 if by any means I may provoke to jealousy them that are my flesh, and may save some of them.\u201d Here we see that Israel’s rejection of Christ is the occasion of sending His blessings to the whole world. God did not put a stumbling block in Israel’s way so that she might fall. This is brought out very clearly in Jeremiah 6:16-21, where we see the people first spurned the Word of God, so God set stumbling blocks in their way. But God never causes an honest-hearted, truth-seeking person to stumble. He will hold by the hand anyone who looks into His face by faith and places his trust in Him. As a nation, Israel heard the Gospel when it began at Jerusalem, spread throughout Judaea, was carried into Samaria and then sounded forth to the uttermost parts of the earth. She had ample opportunity to accept the truth but did not, so God allowed her to go on in her determined manner into darkness (see 2 Cor. 4:3,4). She stumbled and fell as a result of her rejection of light and truth. But God used<\/em> Israel’s fall as an occasion to send forth His truth to the Gentiles and multiplied hundreds of millions of souls among them have come to the Lord Jesus Christ as a result. God could use a very unfortunate condition to bring blessings to the hungry hearted among the Gentiles. If He could thus use the failure of Israel, think how much greater the blessing will be when the entire nation returns to God!<\/p>\n The receiving of Israel will become a reality when the Jewish nation turns to the Lord Jesus and lays all her natural endowments and capabilities at the feet of her Messiah. There will be as much difference between conditions which now exist and those of that time as there is between a corpse and a living person. It will be like life from the dead, declared the apostle, \u201cFor if the casting away of them is<\/em> the reconciling of the world, what shall<\/em> the receiving of them be,<\/em> but life from the dead?\u201d (Romans 11:15).<\/p>\n In vss. 16-24, the apostle boldly and vividly presents the teaching concerning Israel’s future role.<\/p>\n And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches. 17 But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree; 18 glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee. 19 Thou wilt say then, Branches were broken off, that I might be grafted in. 20 Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear: 21 for if God spared not the natural branches, neither will he spare thee. 22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. 24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?\u201d (Romans 11:16-24)<\/p><\/blockquote>\n Verse 16 is an echo of the ceremony under the law of Moses offering the firstfruits of the increase to the Lord who, by accepting that which was brought and considering it as holy, acknowledged that the rest was also holy and acceptable.<\/p>\n Then Paul in vss. 17,18 uses the olive tree as an illustration and the soil in which the roots of this tree grow, and from which it receives its nourishment, to illustrate the unchangeable promises of the Living God as expressed in the covenants and words delivered to the early fathers of the nation. The trunk consists of the patriarchs, Abraham, Isaac, Jacob, David and others with whom God entered into special covenant relations. The branches are the individual Hebrews of each generation. Many of these first-century branches \u2014 unbelieving Jews who heard but rejected the Gospel \u2014 were those that were broken off. But those who heard and received the message remained in the parent stock and continued to grow, being the native branches. The wild olive branches are regenerated Gentiles who hungered and thirsted after God and His truth and have been grafted into the parent stock among the natural branches, bearing fruit to the glory of God.<\/p>\n According to this teaching, the Jews who believe are in their natural element. We who are Gentiles that have accepted Christ are, by the grace of God, made partakers of His riches along with them. The apostle assumes that the truth would be given to Israel throughout the dispensation and that there would be believers among the Hebrews at all times. Unfortunately, the Jew has been omitted for the most part from the ministry of the church.<\/p>\n Gentile Christians were warned against becoming puffed up and conceited because of the great privileges that have been conferred upon them. They are not to gloat over being partakers of the riches of the native olive tree, or to rejoice that the natural branches have been broken off. If God could graft in the wild olive (Gentile) branches among the tame ones because of their faith, He can just as easily and consistently graft the natural branches back into their parent stock. That they will believe and thus be grafted back is asserted by the apostle.<\/p>\n That God will yet bring Israel back into fellowship with Himself is shown in vss. 25-32.<\/p>\n For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in; 26 and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: 27 And this is my covenant unto them, When I shall take away their sins. 28 As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers‘ sake. 29 For the gifts and the calling of God are not repented of. 30 For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience, 31 even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy. 32 For God hath shut up all unto disobedience, that he might have mercy upon all.\u201d (Romans 11:25-32)<\/p><\/blockquote>\n This \u201chardening in part\u201d will be \u201cuntil the fulness of the Gentiles be come in.\u201d What is meant by this? Some say that it refers to the time when the Gentiles will have filled up their cup of iniquity to overflowing, like the Amorites (Genesis 15:16). I am convinced that, when the Gentiles have had full opportunity to take advantage of the blessings of the Gospel but reject it in persistent rebellion against God and His will, they will indeed have filled up their cup of iniquity to overflowing. The Tribulation judgments will then come upon the world; the 144,000 Jews (Revelation 7) will accept Christ and go forward, bringing about that mighty worldwide revival for which God’s people are now praying; Israel will turn to God; her conversion will bring about the conversion of the world.<\/p>\n Others have interpreted this phrase as referring to the completion of the Church, the body of Christ. When the Gospel will have been preached and all those who, according to the foreknowledge of God, will have come into the Church, the fullness of which Paul speaks will become an accomplished fact.<\/p>\n Regardless of the way in which we understand this passage, we can be certain that when the fullness of the Gentiles will have come in, Israel will be saved. \u201cAll Israel shall be saved\u201d refers to those Jews who will be living at that time. \u201c… It is appointed unto men once to die, and after this cometh<\/em> judgment\u201d (Hebrews 9:27). When one passes out of this life, his destiny is sealed. It cannot be changed.<\/p>\n When will all Israel be saved? when the Redeemer comes to Zion, turns away ungodliness from Jacob and enters into a covenant with the converted Jews. Verses 26b, 27 are a quotation from Isaiah 59:20. Israel’s conversion will occur at the glorious coming of the Deliverer to Zion, after the nation acknowledges her offense and seeks His face. \u201cFor the gifts and the callings of God are not repented of\u201d (vs. 29). Israel will yet be obedient to the call of the Gospel, at which time she will become the channel of world blessing. Wisdom dictates that we do all we can to give the truth to her so that she may come to Him and become God’s channel for bringing His grace, mercy and truth to the world.<\/p>\n With verse 32 Paul concludes the argumentative part of his epistle. Having presented to us God’s \u201cblueprint\u201d of the ages in these eleven chapters, the apostle, in vss. 33-36, bursts forth in a paean of praise:<\/p>\n O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! 34 For who hath known the mind of the Lord? or who hath been his counsellor? 35 or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.\u201d (Romans 11:33-36)<\/p>\n Having finished the argumentative portion of the epistle to the Romans, we are now ready for the practical problems of the Christian life. Behind the discussion of these chapters lies the general assumption of the regeneration of the heart by the Spirit of God and the power imparted by the Holy Spirit to the believer. Assuming that those in the Roman church had been regenerated, the apostle urged his readers to act according to the instructions placed before them. Only those who have new life in Christ can carry out the principles found in this or any portion of God’s Word \u2014 the natural heart is not subject to the law of God nor can it be.<\/p>\n I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. (2) And be not fashioned according to this world: but be ye transformed by the renewing of your mind, and ye may prove what is the good and acceptable and perfect will of God.\u201d (Romans 12:1-2)<\/p><\/blockquote>\n Since God loves us and has provided ample and complete salvation in Jesus Christ, as demonstrated in the arguments of the preceding chapters, He wants to give the necessary power to live honorably for Him during this life. Paul, using the word \u201ctherefore,\u201d connects us to the first part of his epistle. Because of his apostolic authority he could have commanded that they do specific things or take certain steps. Commands, statutes and ordinances are characteristic of law wherein God hurls \u201cthou shalts\u201d and \u201cthou shalt nots\u201d against the people; but under grace He appeals to their better nature, pleading with them in love to yield and to serve Him. The heart can be melted in the light and warmth of the mercies of God. The appeal in these two verses is for the Christians of Rome to present their bodies as living sacrifices to God. Under the Law Dispensation, God commanded the people to make various types of offerings when they had sinned. These were always slain animal sacrifices \u2014 dead offerings \u2014 but God does not want anything of that nature now. Before our regeneration we were dead in trespasses and sins (see Ephesians 2:1ff). But now, since we have new life in Christ, He wants us to present our bodies as living, energized sacrifices to God. It is His will that they be offered in such a manner and spirit that they may be acceptable to Him. God always looks at the condition of the heart that renders the service, and at the spirit that motivates the act.<\/p>\n The things of this world appeal to the fleshly nature rather than to the spiritual element of man’s being. We are in the world but not of it and should not delight ourselves in the things of the flesh. While seemingly harmless, when analyzed in the light of the real facts they are seen to be tainted with the spirit of the world and injurious to the people of God. Rather than being fashioned according to this age we can, by making full and complete surrender in faith to Jesus Christ, be transformed. This is brought about by the renewing of our minds. Every new truth that is discovered in the Word renews, energizes and stimulates the child of God to greater activity in His cause and to a closer walk with the Lord. We are to grow in grace and in the knowledge of the truth.<\/p>\n The good, acceptable, perfect will of God can be proved by yielding oneself to Him. According to this statement, it is possible to be filled with the Spirit of God and in such harmony with His will as to live a perfect and acceptable life. The apostle did not wish to cause us to believe that some experience or spiritual exercise could make us reach a point of perfection whereby it would be impossible for us to sin. So long as we are here in the flesh, there will be that tug-of-war between the Spirit and the flesh mentioned in Galatians 5:16-21. But that it is possible for one thus to surrender to God, be filled with the Spirit and so live above known sin is possible as seen from the following: Do all things without murmurings and questionings: that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain (Philippians 2:14-16; see also I Thessalonians 2:10-12; II Peter 1:1-11).<\/p>\n Paul then tells the Christian \u201cNot to think of himself more highly than he ought to think; but … soberly, according as God hath dealt to each man a measure of faith\u201d (vs. 3). The prerequisite to living the Christian life is a recognition of the position one occupies in the body of Christ with his fellow-believers. This exhortation is based on the general principle involved in God’s requirement of the worship of His creatures. God does not arbitrarily insist upon man’s groveling in the dust, as some rationalists claim, and looking up to Him in dread and fear. On the contrary, God is the Omnipotent One of truth and holiness. Being absolutely and utterly dependent upon God for our very breath and for life itself, if God should withdraw for one second the gift of life and strength, we would perish from off the globe. It is in God that we live, move and have our being. Therefore God, in asking mankind to worship Him, is simply asking that for our own benefit we acknowledge that which is right and true, acknowledging our relationship to the Creator as His creature and our responsibilities to our fellow man.<\/p>\n For even as we have many members in one body, and all the members have not the same office: 5 so we, who are many, are one body in Christ, and severally members one of another. 6 And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; 7 or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; 8 or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.\u201d (Romans 12:4-8)<\/p><\/blockquote>\n Like the members of the physical body, each of which has its own special function to perform, so it is with the group of believers in their relationship with one another and with God and Christ. My hand, for instance, can do certain things that no other member of my body can perform. The same thing is true with my eye, nose or ear. When my eyes function properly, they assist my hands or feet and vice versa.<\/p>\n In the Apostolic Age, certain gifts were conferred by the Holy Spirit upon various members of the church according to the grace of God and His plan and purpose. This is seen in I Corinthians 12:8-10, 28-30 as well as the passage we are studying in Romans. The gifts listed in both passages are the ability to speak in tongues; of interpreting unknown tongues; healing; \u201chelps\u201d; workings of miracles; wisdom; knowledge; discernment; faith; prophecy; ministering (which may refer to a ministry such as that of a deacon where one administers material substances, or it may refer to a spiritual ministry); teaching, enabling one to teach the Word of God with force, clearness and accuracy; exhorting; the ability to rule or direct the movement and work of the church; liberality \u2014 which we understand to be a willingness to distribute what one possesses to others in need. The apostle concludes this discussion of gifts with that of cheerful mercy. One may show mercy, but the motive prompting it may not be full and free; an improper desire might produce an act of mercy; or it can be done with a grudging spirit. To show mercy with cheerfulness is a gift from the Lord Himself.<\/p>\n A question which rises from this is, Do those special miraculous endowments which we saw in the Apostolic Church continue with the believers throughout the Christian Age? Some say they do; others are equally positive that they were only temporary and that they passed away with the receding of the Apostolic Age into the historic past. No doubt many of the gifts of the Spirit as set forth in 1 Corinthians 12-14 were given to build up the body of Christ. There was no New Testament \u2014 it was in the process of being written at that time. The raw recruits from heathenism and Judaism needed guidance, direction, help and strength for their faith. To meet the need, the Lord chose certain individuals upon whom He bestowed these spiritual gifts for the edification of the saints and the building of the faith.<\/p>\n \u201cWhether there be<\/em> prophecies, they shall be done away; whether there be<\/em> tongues, they shall cease,\u201d Paul stated in 1 Corinthians 13:8. From the context, it is apparent that these particular endowed gifts were of a temporary nature and when they served their purpose they would cease. When the perfect revelation of the New Testament was given and confirmed to the Church, it seems that those gifts gradually passed away. While in rare instances, miracles that have been established by unimpeachable evidence may have occurred, the weight of evidence indicates that, with the passing of the Apostolic Age, there was a cessation in general of gifts with a miraculous nature.<\/p>\n In these last days, we hear much of the revival of such gifts as healing and speaking with tongues. But when checked by competent and sincere investigators, in many instances reports of a negative character have been brought in. I am, however aware of the fact that God does hear and answer prayer; He has healed people in answer to the prayer of faith, and I have known of instances of this.<\/p>\n Joel 2:28-32 predicts a revival of the prophetic spirit in Israel in the form of visions and miracles in the last days immediately preceding the Great Tribulation. This promise is not made to the Gentiles. Therefore it is illogical to point to this as authority for a claim of being able to perform miracles in this day and time.<\/p>\n Practical living, as it applies to various relationships in life, is set forth in the remainder of this chapter. It is so very clear that it needs no exposition. My exhortation is that each person ask God to open his mind and incline his heart to accept these verses and conform his life to this teaching:<\/p>\n Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good. 10 In love of the brethren be tenderly affectioned one to another; in honor preferring one another; 11 in diligence not slothful; fervent in spirit; serving the Lord; 12 rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; 13 communicating to the necessities of the saints; given to hospitality. 14 Bless them that persecute you; bless, and curse not. 15 Rejoice with them that rejoice; weep with them that weep. 16 Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. 21 Be not overcome of evil, but overcome evil with good.\u201d (Romans 12:9-21)<\/p>\n Immediately following the Flood, God issued the \u201cMagna Carta\u201d for civil governments (Genesis 9:1-16), which clearly reveals that they are to keep law and order and to punish evildoers. This thought concerning the functions of civil governments is set forth by Paul in Romans 13.<\/p>\n Taking a glance through the Old Testament, we see that whenever any one government went beyond the prescribed limits of its function, the Lord used another to punish and suppress it, as illustrated by the Assyrian nation under Sennacherib (Isaiah 10:5-34), and by Nebuchadnezzar, king of Babylon, in the days of Jeremiah and King Zedekiah (Jeremiah 27). God plays one nation against another in carrying out His righteous plans and furthering His purposes among men.<\/p>\n Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God. 2 Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment. 3 For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same: 4 for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil. 5 Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience‘ sake. 6 For this cause ye pay tribute also; for they are ministers of God’s service, attending continually upon this very thing.\u201d (Romans 13:1-6)<\/p><\/blockquote>\n Rulers are not a terror to those who practice good works, but to those who do evil. If Christians engage in corruption and wicked deeds, they must suffer the chastisement of civil government, the same as any other person. We should be subject to the ordinances, always maintaining a clear conscience with reference to political matters and never attempting to cheat or defraud the government in tribute, customs or taxes: \u201cRender to all their dues: tribute to whom tribute is due;<\/em> custom to whom custom; fear to whom fear; honor to whom honor.\u201d<\/p>\n Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.\u201d (Romans 13:8-10)<\/p><\/blockquote>\n Here Paul asserts that Christians should love one another, for love is the fulfillment of the law. But what is love? It is a spiritual influence and power which is \u201cshed abroad in our hearts through the Holy Spirit which was given unto us\u201d (Romans 5:5). It is evident that the love which Paul had in mind is that which the Lord bestows upon regenerated, saved people through the indwelling Holy Spirit. One cannot simply decide to love others in the Scriptural way \u2014 this power and ability is a gift from God. Paul, in enumerating the fruit of the Spirit, listed \u201clove, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law\u201d (Galatians 5:22, 23). Of all the fruit which the Spirit produces in the life of the regenerated person, the first is love.<\/p>\n In I Corinthians 12-14, Paul discussed spiritual gifts conferred by the Spirit upon the people of God. While other gifts of the Spirit were given to certain individuals, the gift of love was and is for every Christian. The one who has yielded to the Spirit is enabled by love to live and deport himself to the glory of God and thus adorn the doctrine of the Lord in the fulfillment of the law.<\/p>\n And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we first believed. 12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. 13 Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.\u201d (Romans 13:11-14)<\/p><\/blockquote>\n Each day brings us closer to the time when our summons will come \u2014 whether by death or by the appearance of the Lord for His saints. The night is far spent and the day is at hand. \u201cDay\u201d is the result of the light from the sun; \u201cnight\u201d comes with the sun’s disappearance beneath the horizon. When God associated with man in the Garden of Eden, his spiritual day was full-orbed. When God withdrew, man’s spiritual night began and has continued to the present day, but when Jesus returns to earth to reign for a thousand years, the day will again dawn. If that event was very close at hand in Paul’s day, how much nearer, after nineteen hundred years, is it in our day and time? Because we are approaching the end of the age, we should lay aside everything that is of a fleshly, carnal nature and serve the Lord with fervency of Spirit, allowing Him to work out His plans and purposes through us.<\/p>\n When converts were brought from heathenism into the church of Jesus Christ, they brought with them many of their old customs and habits of conduct. Some of these involved principles that are covered in the Scriptures. Others had no moral or ethical principle and were therefore matters of indifference \u2014 those who were taught in the Word and understood the fundamentals of the faith could continue the practice of these without disobeying the Word of God or violating their consciences. Some of the weaker Christians, however, were not sufficiently rooted and grounded in the Word of God to be able to partake of these things without being conscience-stricken. For them, these were matters of great importance. Consequently, among the brethren in the Gentile churches, the question arose as to whether or not Christians could continue the practice of such matters. In Romans 14:1-19 the apostle speaks of this problem.<\/p>\n But him that is weak in faith receive ye, yet not for decision of scruples. 2 One man hath faith to eat all things: but he that is weak eateth herbs. 3 Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand. 5 One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. 6 He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and none dieth to himself. 8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. 9 For to this end Christ died and lived again, that he might be Lord of both the dead and the living. 10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. 11 For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God. 12 So then each one of us shall give account of himself to God. 13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother’s way, or an occasion of falling. 14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. 15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. 16 Let not then your good be evil spoken of: 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he that herein serveth Christ is well-pleasing to God, and approved of men. 19 So then let us follow after things which make for peace, and things whereby we may edify one another.\u201d (Romans 14:1-19)<\/p><\/blockquote>\n Let us note in vs. 2 the matter of eating meat or of being vegetarian: \u201cOne man hath faith to eat all things: but he that is weak eateth herbs.\u201d Throughout history, there have been those who have concluded that eating meat is contrary to the will of God and detrimental to the spiritual development of the child of God. Others understand God’s command to add flesh to the diet (Genesis 9:1-16) to be in force today. Despite the clear instructions of this primitive command, there have always been those who see evil in the eating of animal flesh. It is easy to see how first-century Christians could be bothered by this question since practically all meat sold in the markets had been sacrificed first to some pagan deity and was purchased by the customer with that thought in mind. If not careful, the Christian could fall into the idea of trying to win the favor of the god to whom the meat had been offered. Thus the danger of becoming idolatrous was an ever-present evil. Those who understood that the pagan gods were nothing at all could, with a clear conscience, purchase the meat without any compunctions, eating it simply for the nourishment that it gave. But others could not do so. What then should the mature Christian do in light of this? The apostle laid down the rule in his first Corinthian letter (ch. 8) that if his eating the meat sacrificed to idols would be the occasion of causing a brother who did not understand to stumble, he, Paul, would refrain from ever taking another mouthful of meat. Paul had a very high regard for the influence one Christian exerts on another and exhorted that all things should be to the edification or upbuilding of others. On the other hand the Christian who was a vegetarian should not disrespect those who could eat meat without violating their consciences or any principle in the Word of God. He should be very careful to suppress any spirit of criticism and unjust censure toward those who do not agree with him in all matters. Both weak and strong belong to the Lord and are to be considerate of each other. Christians are not to pass judgment upon, criticize or censure others unduly. However, a tree is known by its fruits, which is a different thing from judging.<\/p>\n We are saved by the grace of God through faith \u2014 not by works \u2014 and are to be rewarded according to the quality of work as indicated in the parable of the talents, Matthew 25:14-30; the quantity of works as seen in the parable of the pounds, Luke 19:11-27; and the spirit in which we serve as taught in Matthew 20:1-16.<\/p>\n In II Corinthians 5:10 Paul said that we all shall appear before the judgment seat of Christ. Romans 14:10-12 says that we are to come before the judgment seat of God. Are these two different judgments or are they one and the same tribunal? Some think they are different because in the one instance the judgment seat is said to be Christ’s, whereas in the other it is God’s, but is not Christ God the Son? Of course He is. When one examines the context from which vs. 11 is taken (Isaiah 45:23), he will see that the original prophecy refers to Christ sitting upon the throne, rewarding His servants and governing the world. Therefore we believe that this judgment seat is none other than the judgment seat of Christ. Further confirmation is seen in Philippians 2:9-11, which undoubtedly refers to Christ and is an echo of Isaiah’s passage.<\/p>\n In 13-18 the apostle emphasizes the spiritual aspect which reaches in, around and through every act of our lives. We are not to judge other Christians, but we are to sit in judgment of our own spiritual lives and conduct. The Scripture teach that if a brother is overtaken in a fault those who are spiritual should endeavor to assist him, but only in the spirit of Christ. Everything must be evaluated as to its bearing and effect upon the spiritual nature. \u201cLet not then your good be evil spoken of: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit\u201d (vss. 16, 17).<\/p>\n Overthrow not for meat’s sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence. (21) It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth. (22) The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth. (23) But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.\u201d Life should be a walk of faith for the enlightened Christian. All of us should be willing to surrender our own personal desires when that which we do would lead others not having our knowledge into sin. We should walk circumspectly toward all men, giving no offense to the Jew, the Gentile or the church of God (I Corinthians 10:32,33).<\/p>\n Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let each one of us please his neighbor for that which is good, unto edifying. 3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me. 4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.\u201d (Romans 15:1-4)<\/p><\/blockquote>\n We have seen that the weak Christian is one who has very little conception of the teachings of Christ. The strong are those who clearly understand His teachings and have had opportunities the others did not enjoy. Paul urged them to be patient and to deal with the less fortunate in a sympathetic and understanding manner: \u201cWe that are strong ought to bear the infirmities of the weak.\u201d<\/p>\n \u201cLet each one of us please his neighbor for that which is good, unto edifying,\u201d Paul continued. He was willing to forego his privileges in Christ for the good of his brother, and so should we today. To enforce this lesson he called attention to the fact that \u201cChrist also pleased not himself,\u201d but was solicitous of others and, as prophesied in Psalm 69:9, allowed the reproaches of others to fall upon Himself. Are we willing to endure suffering or reproach for the benefit of others? If so, we will be walking in the footsteps of our Lord.<\/p>\n \u201cFor whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope,\u201d he continued. By examining the Scriptures we can see how God rules and overrules, making everything work together for good to those who know and love Him. This comforts our hearts, helping us to be patient and to have hope.<\/p>\n Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: 6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, even as Christ also received you, to the glory of God.\u201d (Romans 15:5-7)<\/p><\/blockquote>\n God patiently deals with us despite our shortcomings and failures. Unfortunately, all believers in Christ do not realize the importance of the unity of the Spirit, maintained in the bonds of peace. The fact that the apostle had to urge the Roman Christians to be of one mind is proof that they were not bound together in love. This reminds me of Paul’s command in 1 Corinthians 1:10: \u201cNow I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that<\/em> there be no divisions among you; but that<\/em> ye be perfected together in the same mind and in the same judgment.\u201d No one should sacrifice his honest convictions, but we should be tolerant toward others who have not had our advantages and who cannot see everything just as we do. May the Lord lead us into a closer fellowship with one another and with Himself. I might add that, the closer our fellowship is with the Lord, the closer and nearer our fellowship will be with all who have been born again.<\/p>\n For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers, 9 and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him. 12 And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.\u201d (Romans 15:8-13)<\/p><\/blockquote>\n God made of one man \u201cevery nation of men to dwell on all the face of the earth, having determined their<\/em> appointed seasons, and the bounds of their habitation; that they should seek God, if haply they might feel after him and find him, though He is not far from each one of us\u201d (Acts 17:26, 27ff). All peoples, according to this passage, are descended from one great ancestor, Adam. There is no room in the Christian system for racial prejudice. Each individual has an immortal soul that must spend eternity somewhere. Christ died for all \u2014 \u201cGod so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life\u201d (John 3:16). According to Romans 15, Christ is the minister of the righteousness of God for the Jew as well as for the Gentile.<\/p>\n The Lord made provision when He delivered His law to the children of Israel for the Gentiles to worship and serve Him in an acceptable manner as well as for the Jews. Again, in that inspired prayer of Solomon at the dedication of the Temple, we see that the Gentiles who wished to worship and serve the true and living God could become proselytes to the Jewish faith. Notwithstanding, most of the Jews developed a spirit of self-righteousness, thinking they had a monopoly on the grace of God, on His service and upon His revelation. Of course, this was a misinterpretation of God’s will, for His desire was that every honest-hearted person should have the privilege of worshiping Him in the beauty of holiness at His Temple in Jerusalem.<\/p>\n When Christ became the minister of the righteousness of God in behalf of both Jews and Gentiles, He purchased redemption for all. This plan of God will come into full fruition when Jesus comes back and establishes His reign of righteousness. The Gentiles too will be acceptable to God at that time, and have the same spiritual privileges and advantages as the Jews. This was made known by the apostle in vs. 9, which is quoted from Psalm 18:49. When examined in the light of its context, we see the prophet discussing the time when Messiah will reign over all nations and the Gentiles will enter into fullest fellowship with God. Again in vs. 10, the apostle quoted Deuteronomy 32:43: \u201cRejoice, ye Gentiles, with his people,\u201d which is an exhortation for Gentiles to rejoice along with the Jewish people when Messiah comes, establishes Israel in her own land and restores her to fellowship with Him. Following this is a quotation from Psalm 117, in the first verse of which is a prediction that the Gentiles will worship God along with Israel: \u201cPraise the Lord, all ye Gentiles; and let all the peoples praise him.\u201d Once more the apostle quotes from Isaiah (11:10), showing that he foresaw the time when Messiah, the Root of Jesse, would reign in Jerusalem, and that the nations at that time will lean upon King Messiah, enjoying fellowship with Him equally with the Jews: \u201cThere shall be the root of Jesse, and he that ariseth to rule over the Gentiles; on him shall the Gentiles hope.\u201d From these quotations the apostle shows that the Jews are not to have a monopoly on the grace of God and the purposes of the Almighty. In the great Kingdom Age, wonderful things await both Jews and Gentiles.<\/p>\n Having discussed this question so very fully, the apostle prays in vs. 13: \u201cNow the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.\u201d God is indeed the God of hope. He will fill His people with peace and joy if they will only believe; then hope will abound through the power of the Holy Spirit.<\/p>\n We are now approaching a very important passage of Scripture, replete with divine wisdom and instruction concerning the deportment and conduct of the people of God. Sparkling forth throughout this entire portion are gems of great spiritual power and beauty.<\/p>\n In Romans 15:14-21, the Apostle Paul showed great boldness and confidence in the Roman Christians in their relation to the Master:<\/p>\n And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another. 15 But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God, 16 that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit. 17 I have therefore my glorifying in Christ Jesus in things pertaining to God. 18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, 19 in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ; 20 yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation; 21 but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand.\u201d (Romans 15:14-21)<\/p><\/blockquote>\n Paul had confidence only in those that were in the Lord and in fellowship with Him, realizing that in the flesh there is no good thing (Romans 7:18). Even some of the very best of God’s people have been tricked into error and sin by Satan, who takes advantage of our human weaknesses. But the power of God is accessible to even the least of God’s children. Paul could say that he was fully persuaded that, because their goodness and knowledge were of God, they were able to admonish one another. He wanted the Roman Christians to recognize that everything was of grace, given to them in Christ.<\/p>\n Paul called attention to the fact that his was a ministry to the Gentiles. The twelve original apostles were called to minister among the Jews. Whether or not they all went out among the Gentiles toward the latter part of their ministry is a question answered only by tradition, which is not always reliable. Though Paul was sent to the Gentiles, whenever he visited in any place where there were Jews he first gave them the opportunity of hearing the Gospel. Then, when they refused it, he turned to the Gentiles of the community. This practice continued through all his missionary journeys (Acts 13-28) and even after the Gospel had gone out to the entire world, Paul still said that it was to the Jew first \u2014 so long as it is the power of God unto salvation \u2014 and so it is today.<\/p>\n Thinking in terms of the Jewish high priest who was always very careful that the offering of the atonement on Yom Kippur might be acceptable, Paul said that his job was to minister the Gospel of God \u201cthat the offering up of the Gentiles might be made acceptable\u201d in God’s sight. It is a marvelous thing that poor mortal men, saved by the blood of Jesus Christ and regenerated by the Holy Spirit, are granted the exalted privilege of ministering in the things of God and like the Jewish high priest of presenting people to God. In leading them to such a life of self-sacrifice and service Paul was, in his own language, making the offering up of the Gentiles acceptable. Each individual Christian is urged to offer his body a living sacrifice to God (Romans 12:1).<\/p>\n Paul was forced through circumstances to speak of that which he had accomplished, since there were those who discredited his ministry. But he was very careful to give God all the credit, pointing out that what he did was being done by Christ. His ministry, he declared, was confirmed \u201cin the power of signs and wonders, in the power of the Holy Spirit.\u201d He not only preached from Jerusalem, but went into Greece and as far as lllyricum, proclaiming the message of the risen Lord.<\/p>\n Paul’s ambition was to make it \u201cmy aim so to preach the gospel, not where Christ was already<\/em> named, that I might not build upon another man’s foundation\u201d. It is proper and right to have an ambition \u2014 provided it is legitimate. Paul was willing to work with his own hands and serve the Master. He was a pioneer, telling those who had never heard it the message of redeeming love. He wanted this scripture from Isaiah 52:15 to be fulfilled in his ministry: \u201cThey shall see, to whom no tidings of him came, and they who have not heard shall understand\u201d.<\/p>\n Paul’s great ambition was to thus preach in the imperial city of Rome. He then planned to go on into Spain, as far westward as he could go, proclaiming the unsearchable riches of Christ to those who had never heard. He reminded the Roman Christians that when he did come he hoped they would be sympathetic toward his plans, and that they would assist him, so that they might have a reward for the service which he would accomplish in the regions beyond.<\/p>\n For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. 27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things. 28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. 29 And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.\u201d (Romans 15:26-29)<\/p><\/blockquote>\n Paul was at Corinth when he wrote this letter. An offering had been gathered among the Gentile churches in Greece for the poor saints at Jerusalem and he intended to carry it to them. Having partaken of the riches of the Gospel sent forth from Jerusalem, it was proper and right that the Gentiles reciprocate by assisting them in their need. Paul expressed the hope that after it had been delivered, God would grant him the privilege of going on to Rome and then into Spain. He wanted to come in the fullness of the Spirit of God, to assist the Romans in every way possible.<\/p>\n Paul was a great believer in the power of prayer \u2014 in united prayer, especially. In writing the churches, he invariably spoke about having prayed for certain things, frequently urging them to join him at the throne of grace: \u201c… Strive together with me in your prayers to God for me\u201d (vs. 30).<\/p>\n Paul was apprehensive lest the Jewish Christians, being prejudiced against the Gentiles, might reject the offering from the Macedonian churches. He also knew that attempts would be made against him personally in Jerusalem. He urged the church at Rome to pray \u201cthat I may be delivered from them that are disobedient in Judaea and that my ministration … for Jerusalem may be acceptable to the saints\u201d (vs. 31). While the gift was accepted, the petition for deliverance from enemies in Jerusalem was not answered in the sense in which they prayed. God sometimes answers our petitions in a way that seems exactly opposite to what we thought they would be. Nevertheless, we must consider that Paul’s petition was answered in the way that would bring the greatest good to all concerned and that would result in the greatest glory to God.<\/p>\n I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: 2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.\u201d (Romans 16:1-2)<\/p><\/blockquote>\n The doctrinal portion of Romans concluded with chapter 11 and the practical aspects of Christianity were set forth in chapters 12-15. But in chapter 16 we find Paul speaking of more personal matters and making his final salutation. As we saw at the very beginning of this series of articles, the probabilities are that Paul wrote the Roman Letter from Corinth when he was on his third and last missionary tour. This position is strengthened by the fact that the one who bore the letter to the church at Rome was \u201cPhoebe our sister,\u201d a deaconess of the church at Cenchreae which was a seaport near Corinth. The apostle was eager that those saints at Rome should recognize Phoebe and treat her in a manner worthy of the saints, assisting her with whatever she might need, and saying that this good woman had been a helper of others.<\/p>\n In vss. 3-16 the apostle urges the Romans to salute various ones who were engaged in full-time Christian service.<\/p>\n Salute Prisca and Aquila my fellow-workers in Christ Jesus, 4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: 5 and salute the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ. 6 Salute Mary, who bestowed much labor on you. 7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me. 8 Salute Ampliatus my beloved in the Lord. 9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. 10 Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus. 11 Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. 12 Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord. 13 Salute Rufus the chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. 15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them. 16 Salute one another with a holy kiss. All the churches of Christ salute you.\u201d (Romans 16:3-16)<\/p><\/blockquote>\n He mentions Prisca and Aquilla, his fellow-workers who had \u201cfor my life laid down their own necks.\u201d They were willing to suffer or, if it would help the cause of Christ along, to die in Paul’s stead. This certainly evidenced Christian faith and fortitude. Paul states in vs. 7 that Andronicus and Junia were \u201cof note among the apostles, who also have been in Christ before me\u201d \u2014 they had received Christ before the Apostle’s conversion. We note in vs. 16 \u201cSalute one another with a holy kiss.\u201d Kissing in the Orient was and is a form of greeting. He said they should let their method of salutation be a holy thing, without hypocrisy and on the high plane of holiness. Today Paul might say, \u201cLet it be with a handshake of holiness.\u201d<\/p>\n Salute one another with a holy kiss. All the churches of Christ salute you. 17 Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. 18 For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent. 19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.\u201d (Romans 16:16-20)<\/p><\/blockquote>\n This exhortation is very necessary for us today. Paul counseled Christians to avoid such divisive persons that are not serving the Lord Jesus, but their own belly. Paul felt confident in giving such instructions to the Roman Christians because he had heard of their obedience: \u201cFor your obedience is come abroad unto all men. I rejoice therefore over you.\u201d He felt it necessary to urge them to be \u201cwise unto that which is good,\u201d to understand and evaluate properly every situation and to act accordingly, but to be \u201csimple unto that which is evil.\u201d He realized that all temptations come from Satan, but that \u201cthe God of peace shall bruise Satan under your feet shortly.\u201d The word shortly<\/em> carries the thought of swiftness or dispatch, rather than brevity of time. When the time arrives for the falling of God’s judgment upon the guilty, it will come with speed and thoroughness.<\/p>\n The regular apostolic benediction is found in the latter part of verse 20: \u201cThe grace of our Lord Jesus Christ be with you.\u201d Again, in vss. 21-23, the apostle mentioned certain Christian workers. Attention is called to Tertius, the secretary to whom Paul dictated the epistle to the Romans, as led by the Holy Spirit in selecting that which was to be written.<\/p>\n Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen. 22 I Tertius, who write the epistle, salute you in the Lord. 23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, 26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith: 27 to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.\u201d (Romans 16:21-27)<\/p><\/blockquote>\n Verses 25-27 is one of the great doxologies of the Bible. The Apostle commends those Christian brothers unto Him who is able to establish them in the faith and in the Christian life. He does it according to God’s Gospel, the preaching of Jesus Christ. Neither Paul nor anyone else composed the Gospel story. The record of Christ’s life and message to the world was given to the apostles by the revelation of the Holy Spirit. The mystery regarding Christ and the church, which God had purposed from the foundation of the world, was made manifest in the Scriptures by the prophets. It was made known that men might accept the faith of the Lord Jesus Christ in obeying Him.<\/p>\n In his concluding statement, the apostle again pronounces the benediction in these words: \u201cTo the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.\u201d Thus in a most glorious manner this epistle, one of the richest in the entire Bible, is brought to a close.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Biblical Research Monthly, January\/February 1976 \u2014 by Dr. David L. Cooper Romans 1:1-7 The Roman epistle has been recognized by many leading scholars as one of the most profound documents ever to be written. Humanly speaking, it is a masterpiece of logic and clear thinking. Of course Paul was inspired by the Holy Spirit … <\/p>\n |