Chapter 1

Consider verses 1 through 15. In these opening verses of his letter Paul introduces himself as, "a servant of Jesus Christ called to be an apostle, separated unto the gospel of God." That is, he owed allegiance to no master other than Christ Jesus who had appeared to him on the road to Damascus, and called him to be, an apostle, thus by His grace completely transforming him from Saul of Tarsus, the persecutor of Christians, to Paul, the apostle of Jesus the Christ, and champion of the Christian cause. By this same Jesus, the Son of GOD, he was set apart "unto the gospel of GOD," that he might preach it with all his power, defend it with his life, and seal it with his blood, as he himself said {Phil. 1:29}, “For unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Paul further tells us that this gospel concerns GOD'S Son, Jesus the Christ, Whose fleshly lineage is reckoned from David, but Whose power and authority are of GOD, inasmuch as He is openly and publicly "declared to be the Son of GOD with power according to the Spirit of holiness, by the resurrection from the dead." The very power of GOD made the declaration by raising Jesus from the dead, thus proving that Death, the arch enemy of mankind, could not hold Him Who was anointed of GOD to be the Saviour of sinners. He also tells us that this gospel is not something new, but actually the fulfilling of the promise of GOD given earlier through His prophets. Then he declares that it is of this same Jesus that "we have received grace and apostleship, for obedience to the faith among all nations, for his name." Paul by no means implies that grace and apostleship were received in return for, or as a reward for, obedience to the faith. On the contrary, they were given for the purpose that he, together with others who received the same, might be obedient and thereby glorify the great name of the Christ.

Turning from his introduction, Paul addresses those to whom he is writing with these most comforting words: "Among whom are ye also the called of Jesus Christ: to all that be at Rome , beloved of GOD, called to be saints: grace to you and peace from GOD our Father, and the Lord Jesus Christ." It is obvious that Paul did not address this letter to every person in Rome . He only addressed it to "all that be in Rome , BELOVED OF GOD, CALLED TO BE SAINTS". Very probably Caesar, along with thousands of others who persecuted the Christians, was at Rome . Yet we have no evidence that they were "beloved of GOD, called to be saints." Therefore we have no reason to consider this epistle addressed to them. However, those addressed have an interest in the apostle's prayers, for to them he says, "Grace to you and peace from GOD our Father, and the Lord Jesus Christ." This prayer should be echoed by every gospel minister today on behalf of all who are "beloved of GOD, called to be saints." Not only did Paul pray that these to whom he wrote might be blessed; he also told them what a blessing they were to him. "First, I thank my GOD through Jesus Christ for you all, that your faith is spoken of throughout the whole world." There can be no greater joy to a true servant of GOD than to hear good reports of the faith of the saints, and particularly when they are in a place so completely given to wicked pleasures, idolatry, and all manner of sin, as was the city of Rome . On the other hand, how sad it is to find that not only is there no widespread report, certainly not "throughout the whole world," concerning the faith of those professing to be saints, {that is, of their trusting GOD, and faithfully serving Him,} but on the contrary, finding them so unconcerned that even while among them and closely observing them, one finds it impossible to distinguish between those who have never claimed to know GOD and many who profess to be His saints!

Paul then informed the brethren that he was constantly asking that he might have "a prosperous journey by the will of GOD" to come to them. Surely, no one, who has any knowledge of the record of Paul's ministry, would for a moment, think that he was concerned about a prosperous journey from a material standpoint. So we must understand this as meaning spiritually prosperous, that is, that it might more firmly establish them, and at the same time comfort and edify both them and himself. He assured them that he had often purposed to visit them, but to this time had not been permitted to do so. Next he made this declaration, "I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. The sense of Paul's being a "debtor both to the Greeks, and to the Barbarians; both to the wise and to the unwise," is not that they had ever done anything for him, loaned him anything, or even taught him anything, thus putting him in debt, or under obligation, to them. Rather, it is that he as an apostle of Christ Jesus, was under the obligation of preaching the gospel to all men with no restrictions as to nationality, race, degree of civilization, wisdom, or lack thereof on their part. In short, he was commissioned to preach the gospel of Jesus the Christ to all men, as indeed are all of GOD'S ministers everywhere even today. Therefore he was ready, with all the ability given him, to preach to those at Rome .

{Verses 16 and 17} "For I am not ashamed of the gospel of Christ: for it is the power of GOD unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of GOD revealed from faith to faith: as it is written, The just shall live by faith."

The point has been argued by some that the preaching of the gospel is "the power of GOD unto salvation." This is not the meaning of the text, and certainly not the wording thereof. It should be readily apparent that the pronoun, "it," refers not to "preaching," which does not even appear in the sentence, but to "the gospel of Christ," which is what Paul said he was not ashamed of, and is also the only grammatically acceptable antecedent for the pronoun. The only other interpretation of this is that, the pronoun in the Greek language is "He," instead of "it;" and would, therefore have to refer to "Christ," instead of "the gospel,” since the Greek word for "gospel" is neuter, not masculine. A companion passage from this same apostle is found in II Timothy 1:8-10. "Be not thou therefore ashamed of the testimony of our Lord, or of me His prisoner: but be thou partaker of the afflictions of the gospel according to the power of GOD: Who hath saved us and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel." The expression, "who hath abolished death, and brought life and immortality to light," represents two things as having been done already, the action of both having been completed, and no longer ongoing. It also declares that both were done by Jesus the Christ, to whom the pronoun "who" refers. It further states that He did both acts "through the gospel". Surely, no one would claim that it was through His preaching, or by the preached word, either that which He preached while here on earth, that which His apostles preached, or that preached by men today, that this work was accomplished. It is obvious that when He arose from the grave He abolished death and in that same act He brought life and immortality to light. That is, He made it manifest, or revealed it for the first time in all the history of mankind. Admittedly, there were at least five persons recorded in the Holy Scriptures as being brought back to natural life from the dead previous to this, but not one of them was given immortality. All were only returned to the same life they had before. When Jesus arose from the grave He brought to light, or manifested, immortality. He is no more subject to death. So, "gospel" must, in this passage, mean the action, which is the substance of the gospel, and not the written or preached word, which is only the testimony of the gospel. Thus, and only thus, is the gospel "the power of GOD unto salvation." Sometimes in Holy Writ the word, "gospel," is indeed used to mean the preached or written word, but the gospel which "is the power of GOD unto salvation" is the substance and not just the report. In like manner in I Cor. 1:18-24, the expression, "the foolishness of preaching," is not the preaching itself, but the crucified, buried, and risen Christ, about Whom the preaching bears witness, as the apostle there explains. This was the stumbling block to the Jew and foolishness to the Greek, but at the same time, to those of both groups who have been called, this "stumbling block" and this "foolishness" are seen to be "the power of GOD and the wisdom of GOD." So, Paul was not ashamed of this gospel, and neither was he ashamed to preach it, "for therein is the righteousness of GOD revealed from faith to faith." When Jesus was here on earth, manifesting His power in the wonderful works that He did, GOD gave to some faith that enabled them to see in these things the righteousness of GOD. Those to whom faith was not given could not see this. Likewise today when one filled with faith bears witness to these great works, especially the death, burial, and resurrection of our Lord, a hearer who is blessed with faith is thereby able to see the wonderful righteousness of GOD in the great work of salvation. At the same time, one who has not faith can hear the same gospel message time after time and it reveals nothing at all to him. Indeed, so far it is from revealing to him the righteousness of GOD, that it will only anger him, because it accuses him of being a sinner, which is indeed a true indictment, but one which he without faith can not believe; and he therefore feels insulted that he has been called a sinner while in his own mind he is fully persuaded that he is as good as anyone, and perhaps better than most. "As it is written, ‘The just shall live by faith.’" Were it not that the Spirit produces faith in the hearts of the just {those who have been justified by the resurrection of our Lord,} and maintains it until the day of Jesus Christ, they would finally be swallowed up by the hardships, persecutions, and sufferings along the way. They might very well be "swallowed up with overmuch sorrow" when they behold their own faults, failures, and shortcomings, but faith keeps them mindful that their salvation rests not upon their own merits but upon Christ Jesus our Lord. It feeds their hungry souls with the promises of GOD and the assurance that what He has promised HE WILL PERFORM.

{Verses 18 and 19} "For the wrath of GOD is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of GOD is manifest in them: for GOD hath shewed it unto them."

These verses, together with the remainder of this chapter, are a description of, and an indictment against, all men, both ancient and modern, who through the witness of nature and logical reasoning have come to the knowledge of the being of GOD, but have not the grace of GOD nor faith in Him to profit from this knowledge. If we examine the records of history, we find that, although most ancient peoples believed in a plurality of gods, a few of the great philosophers {literally "lovers of wisdom"}, as they were called, believed and taught that there is indeed only one GOD, and that He is eternal, omniscient, and omnipotent. This they reasoned from such simple and obvious premises as, "Since all things in nature, both plant and animal, reproduce by natural generation, and there is no such thing as self, or spontaneous generation of anything, there had to be a Creator to make the first of any line or species. And "There must be only one all powerful Creator and Ruler of all things. For if there were more than one, they would be constantly striving against one another, thus causing all things to be in complete chaos instead of the perpetual order of the universe that exists." Thus they came to know "that which may be known of GOD" by human reasoning, never realizing that it is GOD Who has shown it to them. "Because that which may be known of GOD is manifest in them: for GOD hath shewed it unto them. For the invisible things of Him, from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." That is, all the objects of creation show forth the fact that there is, and indeed must be, a Creator. So, by reasoning upon "the things that are made," man can come, and in many cases has come, to know "that which may be known of GOD. _ _ _ even His eternal power and Godhead." David said, {Psalms 19:1} "The heavens declare the glory of GOD and the firmament sheweth His handiwork." Here is a witness that is available to all men. It is said that Napoleon, upon hearing one of his soldiers express doubt concerning the existence of GOD, called the soldier out one clear night, ordered him to look at the stars, and then quietly asked, "Who made all of these?" All of these physical things, although they prove conclusively that there is an eternal and omnipotent Creator, tell us absolutely nothing of His righteousness. This is revealed in the gospel of our Lord Jesus the Christ, and nowhere else. GOD is pure, holy, and absolutely sinless; therefore, as such, He can have no fellowship with sin or sinners. Consequently, since His elect were "sold under sin," He must needs, in order to bring them into fellowship with Him, make them righteous by paying the penalty of their sins and imputing to them His own righteousness. All of this is done only through His Son, Christ Jesus our Lord. Search as we may, in the heavens, or on the face of nature around us, we can never by this means come to any knowledge of His righteousness. The best we can find thus is "that which may be known of GOD _ _ _ even His eternal power and Godhead." This is not what enabled David to say, {Psalms 23:1} "The Lord is my Shepherd _ _ _. " Nothing short of an experience, or if you will, a revelation of GOD and His righteousness, as it is in Christ our Lord, can give this knowledge. While the philosophers, ancient and modern, might witness with David in Psalms 19:1, they can never know the blessedness of Psalms 23:1 without a revelation of GOD through faith. This applies just as well to all men without faith, whether they claim to be philosophers or not. Some today seem to think that a knowledge of the existence of GOD is a sure sign of salvation, but hear what James says, {James 2:19 } "Thou believest there is one GOD; thou doest well: the devils believe also and tremble." This knowledge, or belief, does not place one in any better position, so far as salvation is concerned, than the devils themselves. Nevertheless, it does render one inexcusable for his evil conduct;       “So that they are without excuse: because when they knew GOD, they glorified Him not as GOD, neither were they thankful; but became vain in their imaginations, and their foolish heart was darkened." How sad is the plight of one who has only a natural knowledge of GOD! Invariably such a knowledge alone will only puff up the possessor thereof, so that, instead of giving honor to GOD as the one who has shown such knowledge, he imagines that his own "great wisdom" has enabled him to discover this, and he therefore considers himself greater and wiser than others. Yet if his mind were only enlightened so that he could see clearly he would know that even this knowledge had to be shown him of GOD. Sometimes one who has attained to this, as he thinks, "high plateau," but in reality, "very low pedestal," of understanding, may be so exalted in his own opinion of his wisdom that he may set forth to preach and try to teach others to know GOD. Nevertheless, close observation will soon show that he does not give glory to GOD, as GOD, nor show any real thankfulness to Him for His wonderful blessings. He may ascribe some praise to the great power of GOD in creating the world, and even in raising Jesus from the dead. Then he will deny it all by saying, "GOD has worked out this wonderful plan of salvation. He has made the atonement for every person in the whole world. He loves you and wants you to be saved; BUT IF YOU DO NOT DECIDE IN YOUR OWN MIND TO ACCEPT HIM, IT IS ALL FOR NOTHING--JUST A COMPLETE FAILURE." Thus the sinner is set up as greater than the eternal GOD, and able to thwart the eternal purpose of GOD, and nullify the best effort HE could make to save man. He may even give as his reason for knowing that GOD exists, his own great logic in following the things of nature back to the point at which all men must admit that there had to be a power somewhere to create these things. "_ _ _ neither were thankful." We are not likely to observe any true thankfulness in such a character as is here referred to, because he is too proud of his own accomplishments in having discovered such a profound principle as the existence of GOD. However, he will, by reason of the darkness of his own heart, and the vanity of his imagination, profess himself to be wise, and will seek every opportunity of showing off his "great wisdom" thus falling into the very lowest estate of wisdom that can be imagined.

{Verses 22 and 23} "Professing themselves to be wise they became fools, and changed the glory of the uncorruptible GOD into an image made like to corruptible man, and to birds and four footed beasts, and creeping things."

Paul's reference here is, of course, to those who did actually set up images of various kinds, offered sacrifices to them, and bowed down and worshipped them. There may be no one of our acquaintance that does this today. But if the modern advancement of humanism is not a worship of the image of man and his achievements, such a worship can hardly be found in the records of history in spite of the deification of the Ceasars and other ancient rulers.

{Verses 24 and 25) "Wherefore GOD also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: who changed the truth of GOD into a lie, and worshipped the creature more than the Creator, Who is blessed for ever. Amen."

As previously mentioned, some of the ancient philosophers believed and taught that there is one GOD; and that self denial, moderation, honesty, justice, etc., are more pleasing to Him than are their opposites. Yet it is noteworthy that these very teachers were given more to vice than virtue in their own lives. All along through the history of the world it has been found that however loudly men may proclaim the existence of a higher power and with whatever vehemence they may profess to have learned His ways as witnessed by the laws of nature, they are always prone to do worse in violation of these laws than do the brute beasts. Consider carefully what the apostle says in verses 24, 26, and 27. "Wherefore GOD also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: _ _ _ For this cause GOD gave them up to vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet." Every religion, ancient and modern, except that which GOD has Himself authorized by the pens of His prophets and apostles, is proof positive that man's inclination is always to worship the creature more than the Creator. Man has often made images of one kind or another and said to himself and to others, "These be thy gods." However when those who, by the enlightenment of their understanding, (which is in itself a gift of GOD,) have come to the knowledge of the being of GOD, turn away from that knowledge and pretend that One Who is so great as the Creator of the universe and all its fullness, is like unto man or any other creature, they are denying the word of GOD, thus to themselves changing the truth of GOD into a lie. Howbeit GOD'S glory and power are just as great and His truth just as faithful as ever, in spite of the insult these foolish ones have offered to Him. They have offered a grievous insult to the great GOD of heaven and earth; and a grievous penalty they must pay for so doing. Review again verses 24, 26, and 27. Then review Genesis 18:17 through Genesis 19:29. The people of Sodom are the most notorious example of both what they were given up to and what judgment GOD has prepared for such. Even today those who practice the sins that were so prevalent in Sodom are called "sodomites."

Verses 28 through 32 are a further description of these characters and the judgment GOD meets out to them. "And even as they did not like to retain GOD in their knowledge, GOD gave them over to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of GOD, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without natural affection, implacable, unmerciful: who knowing the judgment of GOD that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them."

Surely there is no more severe judgment that can befall a man, or a nation, than that GOD give him, or it, up to a reprobate mind, so that man will degrade himself below the wild beasts of the field and fill up the description given by Paul in these verses. Such is, nevertheless, the lot and portion of those who have a knowledge of GOD and are devoid of His grace. They know that GOD is not pleased with such things, yet they so love evil themselves that they not only engage in these evil works, but seek out and delight themselves in the company of those who do the same. Instead of repenting of their wickedness and being ashamed of the low estate to which they have fallen, they rejoice therein, and boast of their evil deeds. They are justly condemned by the great King of kings, Whom they have so flagrantly insulted. With all the lesbians, homosexuals, drug addicts, drug sellers, murderers, etc., {abortion is murder}, in our modern society, and with all the efforts being made to have society consider these things honorable, What promise does the future hold for our country, or even for the world? For the answer to this question one might again review Gen. 18:17 through Gen. 19:29.

This chapter should never be considered as separate from Chapter I, as is usually the case with the individual chapters of ordinary books. The apostle did not divide the letter into chapters and verses. That was done by someone else at a much later date, for the convenience of locating individual quotations. This has proved to be a somewhat mixed blessing, in that, while it is a great help for the fulfillment of its original purpose, it has also been detrimental to some. Because it gives them a tendency to look upon each verse as a separate and complete thought, which very obviously, is not the case. Just as, in the present instance, the subject of Chapter I continues into Chapter II, so it is in many cases. At this point, upon the premise of the discussion in Chapter I, Paul brings forth this conclusion which follows.

{Verses 1 and 2} "Thou art inexcusable, O man, whosoever thou art that judgest [condemnest] another, for wherein thou judgest [condemnest] another, thou condemnest thyself; for thou that judgest doest the same things, But we are sure that the judgment of GOD is according to truth against them which commit such things."

Clearly, the apostle is here addressing those same characters of whom he wrote in the last verse of Chapter I; those who know that, according to the judgment of GOD, as expressed in His word, sinners are worthy of death; but instead of being held in check by this knowledge, continue in sin themselves and seek out, and delight in, the company and fellowship of sinners, even though they often are eager to give lip service to GOD, in very strongly speaking forth about the judgments of GOD against such. And with strong words they condemn those who are "caught" in some sin or shortcoming. Howbeit they, at the same time are doing, in secret, the same sins, or perhaps even worse, with no feeling of repentance or remorse. Such conduct is obviously not in keeping with truth, but is the very height of dishonesty and hypocrisy. However that is not the way with GOD'S judgment. "But we are sure that the judgment of GOD is according to truth against them that commit such things." That is, one can no more escape than another, but all who do such things, regardless of how great knowledge they may have of the judgments of GOD, are equally guilty and shall not escape, although their sins may sometimes be hidden from men; and judgment, for a time may be held in abeyance. See verse 13 of this chapter, "For not the hearers of the law are just before GOD, but the doers of the law shall be justified."

In verses 3 through 11, the apostle deals with the certainty of GOD'S judgment upon even those who may think that, because they are not immediately brought to account for their sins, they will finally escape. He shows this to be, not only a false comfort, but indeed a means of further aggravating their sin and bringing upon themselves the greater condemnation.

{Verses 3 through 6} "And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of GOD? Or despisest thou the riches of His goodness and forbearance and longsuffering; not knowing that the goodness of GOD leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of GOD; Who will render to every man according to his deeds."

Certainly, if I condemn another for any act he commits, I must not think that I can do the same without having to face the judgment of GOD. Nevertheless, some seem to think that GOD can not, or will not, see them when they do such things, especially if they are very zealous in pronouncing judgment upon other sinners. Contrary to this idea, Paul asks, "Do you think you can escape the judgment of GOD?" His manner of asking this question leaves no doubt of the reality of the situation. If you do think that you can escape, you are leaning upon a "broken reed" indeed, and in the end you will be deeply pierced thereby. Then he poses another question; "Do you despise the riches of His goodness, forbearance, and longsuffering?" What a terrible position for a human being to occupy! To despise the riches of GOD'S goodness, forbearance, and longsuffering -- the very things that are designed of GOD to bring His people to repentance. Nevertheless these wicked ones are ignorant of the purpose of GOD'S longsuffering, and of accounting it salvation, as GOD'S children are admonished to do (II Peter 3:15 ). They consider it a sign of weakness; and being thus falsely encouraged their evil and impenitent hearts drive them on to an even more determined course of wickedness, thus treasuring up unto themselves "wrath against the day of wrath and revelation of the righteous judgment of GOD." These are unquestionably the same characters of whom Jude said, "These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever." (Jude 12-13) I know of no more solemn, or more awful declaration in all scripture, against anyone, than this. There is no hope for such, unless, and until GOD sees fit to bestow upon him the grace of repentance; and as long as he continues in such condition, there is no evidence that GOD has done this. Just as GOD says of that wicked self-styled prophetess, Jezebel, (Rev. 2:21) "And I gave her space to repent of her fornication; and she repented not." Nay, indeed, her heart was, just as were the hearts of these whom Paul describes, so hard and impenitent that no matter how long a space might have been granted her, she could not repent unless GOD changed her wicked heart and gave her the grace of repentance also.  As we have already pointed out, such wicked ones instead of seeing GOD'S goodness and longsuffering manifested in withholding His judgments from descending upon them, as leading them to repentance, only consider it weakness on the part of GOD. And they take this as an indication that they are safe in their wickedness, and shall yet escape judgment. Alas, poor wretches! They consider not that they are attempting to mock Him "Who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile: for there is no respect of persons with GOD." (Verses 6 through 11) It is readily apparent from this that those who quietly and patiently serve GOD and wait for His promises, no matter how long delayed may seem the day of fulfillment, shall in His appointed time, receive such glory and joy in that wonderful gift of eternal life, that every heartache, every insult, every pain, and all persecutions that may be their lot to bear in the service of our Lord and for His testimony, will all be cast into oblivion. It is equally certain that none shall ever rebel against GOD and escape His judgments. This truth stands regarding Jew, and Gentile, with no respect of persons shown for either. It applies equally to those who know the law and those who never heard of it.

(Verses 12 through 16) "For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (for not the hearers of the law are just before GOD, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another;} in the day when GOD shall judge the secrets of men by Jesus Christ according to my gospel."

There is, indeed, no excuse for anyone who will not serve and honor GOD as the Creator and Supreme Ruler of the universe. Although one may never have heard of GOD'S laws as delivered by Moses to Israel or of the gospel of Christ Jesus, yet among all nations, tribes, and kindreds of the earth, and in all ages, there have been those in whose hearts GOD has placed His Spirit with His prompting of the heart of the individual. This is the "law written in the heart," and thus those who have received this blessing have become "a law unto themselves." They became witnesses of GOD, with their lives bearing testimony to His righteousness according to the law written in their hearts.  Thus their consciences bore witness and their thoughts either accused or else excused one another. So, in the day of judgment, these wicked ones among them who will not walk according to the righteousness of GOD will be judged, not by the Mosaic Law, nor yet by the gospel of Christ, but by the standard with which they are conversant, the righteousness of GOD as manifested in His servants who walked among them. Imperfect though their service, and even their knowledge, may have been, it is still sufficient to show the contrast between the righteousness of GOD and the wickedness of sinful man. Such being the case of those who have not the written laws of GOD but offend against the unwritten laws, "they shall perish without law," Can we expect any less concerning those who do have His written laws and yet trample them under foot and continue in sin? Indeed not, for Paul says, "as many as have sinned in the law shall be judged by the law."

(Verses 17 through 25) "Behold, thou art called a Jew, and restest in the law, and makest thy boast of GOD, and knowest His will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou GOD? For the name of GOD is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision."

In this address the apostle turns the spotlight squarely upon the Jews. (It is, however, a principle that applies to all, whether Jew or Gentile, who attempt to teach the law of GOD.) First he lists the assets that the Jew had, such as knowledge of the law and of the will of GOD, which made him feel to be "a guide of the blind, a light to them which are in darkness, an instructor of the foolish, a teacher of babes." What a lofty position! Also, what a responsibility it carries with it! Then follows the important question. "Are you guilty of the things that you teach a man should not do?" If this is the situation, the one who calls himself a servant of GOD and a teacher of His laws, instead of honoring GOD, becomes the very source of blasphemy against GOD. For those who hear him try to proclaim the word of GOD and, at the same time, see him disregarding it in his own life, conclude that there is nothing worthwhile to the instructions, since, if they were important, the teacher would observe them himself. Thus is brought forth the apostle's comment, "For the name of GOD is blasphemed among the Gentiles through [or because of] you _ _ _." Paul concludes this warning in no uncertain terms by saying that all the outward formality, as indicated by circumcision, and all the knowledge we have, or think we have, of the laws of GOD are worthless, "are made uncircumcision," if we do not walk in these laws. At the same time, one who knows very little, or even nothing, of the written law or word of GOD, but is led by the Spirit, through the law "written in the heart," to fulfill the principles of that law, will by his conduct judge, or condemn, us if we transgress. All of this proves beyond doubt that outward signs, formality, and even great literal knowledge of the law are nothing when compared to the indwelling of the Spirit of GOD as the apostle describes in verses 28 and 29. "For he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of GOD." It is beyond controversy that this same principle applies as forcefully to the Christian as to the Jew.

(Verses 1 and 2) "What advantage then hath the Jew? or what profit is there in circumcision? Much every way: chiefly, because that unto them were committed the oracles of GOD."

Having in Chapter II, proved conclusively that knowledge of the laws of GOD, circumcision, and/or other outward symbols, performance of religious rites, and even teaching to others the laws of GOD, are all of no avail unless accompanied by a faith that will cause one to walk in accord with the commandments and righteousness of GOD, Paul asks, "What advantage then hath the Jew? And what profit is there of circumcision?" One might think, from what the apostle had already said, that this question should receive a negative answer, but such is not Paul's view of the matter. He declares that there is "much every way." While it is true that, without faith, a Jew was, and is, no better than anyone else, yet to a faithful Jew circumcision was a constant and permanent reminder that he belonged to GOD, was embraced in the promises of GOD, and that GOD was able to take care of him in any time, place, or experience of life. However, the apostle immediately points out that the chief advantage is that "unto them were committed the oracles of GOD." Now let us examine the word, "oracle". Webster says, "oracle, n. 1. In ancient Greece and Rome , the medium through which a god revealed hidden knowledge, or made known his purpose; also the place where the revelation was made. 2. The response made by an oracle to a question or petition. 3. A person or thing supposed to give divinely inspired answers to questions. 4. Any wise expression or answer." Obviously, we can discard the first three definitions. Since Paul says, "the oracles of GOD," we see that the wise expressions and answers of GOD were committed to the Jews through the law and the prophecies with which He blessed them. This is indeed a great advantage. Until our Lord Jesus the Christ came, the Jews were the only people on earth to whom this blessing was given. GOD Himself made choice of them as the custodians of His revealed will. Of course, as the apostle pointed out in Chapter II, this special privilege carried with it a special responsibility also. To claim the privilege of access to the knowledge of the will of GOD, and, at the same time refuse to walk according to that will, thus refusing the responsibility, is nothing short of rebellion against GOD. And those guilty of this crime can expect nothing less than condemnation. And so all the boasted advantage becomes vanity. Yet, those who shoulder the responsibility of obedience, imperfect though they may be, have much, not of which to boast, but for which to be thankful, and in which to find great joy. The more abundant is the revelation of GOD to them, the brighter is their pathway, and the sweeter their fellowship with GOD. So, to the faithful Jew this was a great advantage.

(Verses 3 and 4) "For what if some did not believe? Shall their unbelief make the faith of GOD without effect? GOD forbid: yea, let GOD be true and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."

Here Paul, although readily admitting that some of those to whom "were committed the oracles of GOD" did not believe, questions, "shall their unbelief make the faith of GOD without effect?" That is, will the failure of some men by reason of unbelief cause the whole purpose and promise of GOD to fail? He then answers with as strong a negative as a man can use, "GOD forbid," thus showing how far from the truth he considered such a thought to be. Sometimes we encounter different ideas concerning the expression, "the faith of GOD." One thinks that the apostle here intends the faithfulness and steadfastness of GOD. Another, the faith which is of GOD, that is, that faith which GOD gives to everyone whom He calls from death in sins into life in Christ Jesus our Lord, that faith which is of Him as its source. This seems to be, perhaps, the better interpretation. Yet, whichever way we interpret this phrase, we are brought to the same final conclusion, seeing that in either case the whole matter depends upon GOD and none else. His faithfulness is dependent upon no one and nothing besides Himself and His own immutability. He has Himself declared, (Malachi 3:6) "For I am GOD and change not; therefore ye sons of Jacob are not consumed." Of Him James says, "with whom is no variableness, neither shadow of turning." Then, since GOD through Christ Jesus is "the author and finisher of our faith," it is equally clear that He would have to change before that faith, of which He is the Author and Finisher, could possibly fail. So, in either case, the salvation of all GOD'S elect stands secure and cannot fail because it is supported by the ETERNAL UNCHANGEABLE GOD. Those who do not believe GOD only prove that man is false and changeable; and even if all men are liars, GOD is still true. "As it is written, ‘That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.’" This is a partial quotation from Psalms 57:4, which in full reads, "Against thee, thee only have I sinned and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest." {The Revised Standard Version reads thus: "Against thee, thee only have I sinned and done that which is evil in thy sight, so that thou art justified in thy sentence and blameless in thy judgment."} David was here confessing his sin against GOD and declaring that GOD'S judgment is right and proper; and this is Paul's meaning as he used this quotation. Every man, when appearing before GOD must confess, "Yes I am a sinner and utterly false. You alone are true, and You are perfectly justified in condemning me." All men are sinners, and even the most faithful that can be found, when set before the Faithful Holy GOD, are seen to be liars, false, changeable, and even "less than nothing". GOD alone is completely true.

(Verses 5 through 8) "But if our unrighteousness commend the righteousness of GOD, what shall we say? Is GOD unrighteous who taketh vengeance? (I speak as a man.) GOD forbid: for then how shall GOD judge the world? For if the truth of GOD hath more abounded through my lie unto His glory; why yet am I also judged a sinner? And not rather, (as we be slanderously reported, and some affirm that we say,) Let us do evil that good may come? Whose damnation is just."

When Paul uses the statement, "I speak as a man," his meaning is, "I am saying what some other man may ask or say based upon the false premise that the more false and unrighteous we are, the brighter will shine forth the righteousness of GOD. And thus our unrighteousness will commend the righteousness of GOD." He immediately knocks down this idea with his characteristic response to all false and evil suggestions, "GOD forbid." Since GOD'S righteousness is perfect and absolute, depending upon nothing and no one beside Himself, and is a fundamental characteristic of Him, it can not be brightened nor dimmed by our conduct, whether good or evil. All of the questions asked in this connection are based upon the same false premise, and receive the same condemnation, expressed in the, "GOD forbid." GOD still has the perfect right to judge the world and condemn sinners; and there is no way in which He can be accused of being unrighteous in so doing. Our unrighteousness adds absolutely nothing to the righteousness of GOD. But is, on the contrary, nothing short of an insult to His perfection and holiness; and rather than rendering Him unjust in taking vengeance against sinners, our sins only serve to call forth His righteous wrath, and provide additional just cause for His condemnation of the whole human race, with only the sacrifice of His own precious Son standing between His elect and their total and eternal damnation. Certainly, then those who falsely accuse GOD'S faithful servants of preaching, "Let us do evil that good may come," are only receiving their just reward when they are condemned.

(Verses 9 through 11) "What then? Are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after GOD."

This should be a very humbling thought for all of us. According to scriptural terminology there were recognized only two branches of the human race, Jew and Gentile. If a person was not a Jew, he was a Gentile. Paul's question then goes back to verse 1, and very forcefully makes the point that, with all the advantage given to the Jew, he still, basically was no better than the Gentile; and neither of them had anything of which to boast, for all were under sin. Let us not think that this condition was done away with at either the birth or the crucifixion, or even at the resurrection of our Lord Jesus. Humanity is still under sin. No human being is righteous; not one understands, and not one seeks after GOD. GOD, through the Holy Ghost, seeks out His elect among men, gives them understanding, and imputes to them the righteousness of Christ Jesus our Lord. Otherwise all, without exception, would continue down that broad way to eternal destruction.

Notice carefully the description of man in nature, as given in verses 12 through 18. "They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace they have not known: there is no fear of GOD before their eyes." Paul has here summarized several quotations from Psalms, where David is describing the wicked. He here tells us that this is the condition of all men, both Jew and Gentile, in nature. One is no better than the other. All alike are under the curse of sin. As pointed out above, this still has not changed.

(Verses 19 and 20) "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before GOD. Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin."

The apostle has already proved that all men, Jew and Gentile, are sinners. Then, to completely set aside any claim to justification by the law, he points out that whatever the law says, it says to those who are under it. And by so doing, gives to them the knowledge of sin, that is, it identifies sin and shows the contrast between sin and righteousness. Since all men are sinners, they can not be justified by the deeds of the law, because if one has failed, even in the least item, he is guilty of all, and the law can only condemn him. Further, if, from the time of his first knowledge of sin, as given in the law, he had rendered perfect obedience to the law; that which he had done before he knew the law would still stand against him. For ignorance of the law does not excuse him; neither could the law take away original sin inherited from Adam. So it left the Jew no more justified than the Gentile who had no access to the law. In short, the law, far from justifying us in the sight of GOD, only informs us of our sinful condition by teaching us what sin is. When we see ourselves in our true condition as described by the law of GOD, verily our "mouth is stopped," and we realize that we are guilty before GOD. Therefore, if we look to the law for refuge, all we can find is condemnation.

(Verses 21 through 26) "But now the righteousness of GOD without the law is manifested, being witnessed by the law and the prophets; even the righteousness of GOD which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned and come short of the glory of GOD; being justified freely by His grace through the redemption that is in Christ Jesus: Whom GOD hath set forth to be a propitiation through faith in His blood, To declare His righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time His righteousness: that He might be just and the justifier of him which believeth in Jesus."

Paul here declares that GOD'S righteousness is of GOD Himself and not in answer to the law nor a result of the demands of the law, but would be just as pure and bright if no law had ever existed. And the law, far from being a cause of GOD'S righteousness, only bears witness thereof, thus manifesting (or revealing) it to us, much as a witness in court, although having no part in the event of which he testifies, yet reveals, to those who hear his testimony, the facts as they are. The apostle says that both the law and the prophets bear this witness to the righteousness of GOD. Which righteousness, he says, "is by faith of Jesus Christ unto all and upon all them that believe," without any distinction being made between Jew and Gentile; because "all have sinned, and come short of the glory of GOD." The only mark of distinction given is, "them that believe." Now it is not to be thought that our believing makes us partakers of this righteousness of GOD any more than the law causes it. Just as the law bears witness of the righteousness of GOD, so our believing bears witness that this righteousness is unto us and upon us through Jesus the Christ and by the grace of GOD. Those who believe in our Lord Jesus the Christ have the assurance that GOD'S righteousness is through Jesus imputed to them. Therefore, since all, Jew and Gentile alike, have sinned and come short of the glory of GOD, there is no difference between them; and all are lost unless some other way of access to GOD be open. This way is none other than Christ Jesus our Lord, Who is the righteousness of GOD. And He is also our righteousness, as the Apostle Paul tells us, (I Cor. 1:30 ). "But of Him are ye in Christ Jesus, who of GOD is made unto us wisdom, and righteousness, and sanctification, and redemption." Thus by the grace of GOD we are justified freely "through the redemption that is in Christ Jesus." This righteousness, justification, and redemption, are "unto all and upon all them that believe." As noted above, these blessings are not brought about by our believing, but by the grace of GOD, as Paul says in verse 24, but it is revealed to us, and becomes a comfort to us only through faith and believing His word. Then, as the Apostle Peter expresses it, having "obtained like precious faith with us through the righteousness of GOD and our Saviour Jesus Christ," we are, as Paul says, "justified freely by His grace through the redemption that is in Christ Jesus: Whom GOD hath set forth to be a propitiation through faith in His blood _ _ _." Again we turn to the Apostle Peter for a similar and supporting testimony.(Acts 4:11 -12) "This is the stone that was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Then THIS JESUS is the ONE, and ONLY ONE, "Whom GOD hath set forth to be a propitiation through faith in His blood." And when Jesus was crucified, He was the propitiation, or satisfaction for sin, in the legal sense, for every one of the elect of GOD. But the only way in which this propitiation can bring any comfort to my soul is that the grace of GOD enable me to reach forth by faith in the blood of Jesus the Christ and believe that His blood was shed for me, and that it is a full and complete payment for all my sins. Thus faith brings the assurance of this propitiation. We know that GOD is just and righteous in all His works and ways. Yet to manifest this righteousness to the fullest extent and forever stop the mouths of the gainsayers, instead of arbitrarily blotting out the sins of His elect without satisfaction first being made for them, He provided the redemption price in the person of His only begotten Son, Christ Jesus, thus declaring that it is in perfect agreement with His justice and righteousness to justify every one who believes in Jesus, seeing that through His blood all our sins are removed and made non existent forever.

(Verses 27 through 31) "Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is He the GOD of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also: seeing it is one GOD, Which shall justify the circumcision by faith and the uncircumcision through faith. Do we make void the law through faith? GOD forbid: yea, we establish the law."

Since both Jew and Gentile have come short of the glory of GOD, and neither can recover himself into the favor of GOD by the works of the law; but both can be "justified freely" only "by grace through the redemption that is in Christ Jesus," where is there any place for boasting? Paul affirms that boasting is excluded, or shut out, not by the law of works, since the law could never justify any one, but by the law of faith through which, by the grace of GOD, justification is given to everyone who believes in Jesus. Therefore all who believe in Christ and see in Him their full and complete salvation and redemption, are justified even though they be Gentiles and have never had access to the law. Also those who have been brought up under the law must still look to Him for justification, because the law can not justify anyone. So the only conclusion left to us is that, since it is GOD, Who must justify everyone who is justified, whether circumcised or uncircumcised, He is, and must be acknowledged as, the GOD of both Jew and Gentile. And all, who are justified, find this justification to be "by faith without the deeds of the law." The apostle here anticipates the objection that some might raise. "Do we then make void the law through faith?" One might be tempted to think that, since the law can not bring justification, which can only come by faith, the law therefore is made void, or worthless. Not so! Paul tells us that, on the contrary, we by faith establish the law. When we by faith behold Christ as our Redeemer, we see Him as One, Who has fulfilled all the requirements of the law for us. And we are made to understand that the purpose of the law was neither to give life nor to justify sinners, but to show the necessity of a Saviour, and to restrain the wickedness of man by providing penalties for the violation of its precepts that would bring fear upon transgressors. Thus it serves to show the contrast between the righteousness of The Holy GOD and the wickedness of sinful man. By the law some semblance of order was maintained among the Israelites, and thus it "was our school master to bring us to Christ." Jesus Himself said, "I am come not to destroy the law, but to fulfill it."  Certainly, no one of us could ever have rendered perfect obedience unto the law in all things, but our Lord Jesus the Christ did. Therefore when by faith we acknowledge Him, we establish the law.

The fourth chapter of the Roman letter is very similar to a closing argument in a court trial; and we might view it as the summation of "Jew versus Gentile" or "Circumcision versus Uncircumcision". Paul brings it to the point of ultimate decision by the testimony of a final witness, "Abraham our father." Indeed this must completely satisfy the Jew if he can be made to see and understand the manner of Abraham's obtaining righteousness and justification. For, as every Jew is proud of his descent from Abraham, he will surely acknowledge that what is sufficient for "Father Abraham" is sufficient for his offspring.

(Verses 1 through 5) "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory, but not before GOD. For what saith the scripture? Abraham believed GOD, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness."

Thus the apostle opens his final argument on the case. Since Abraham was to the Jew "our father according to the flesh," he and his experience can be taken as the precedent upon which to establish judgment of the case pertaining to his descendants. Now, if his justification is the result of, or reward for, works, he has something of which to glory, or boast. Still, if this be the case, he can not glory before GOD, that is, he can not rejoice in GOD nor glorify Him for justification, seeing that it is only payment for his own works. Thus his rejoicing, or glorying, would have to be in himself; but the only acceptable way to glory before GOD is to glory IN Him, that is, to praise and glorify Him for what He has done, and not to boast of, or glory in, one's own accomplishments. So, since Abraham, had he been justified by works, would have had to glory in his own works, they being the means and source of his justification, he could not glory before GOD. Nevertheless the scriptures are clear on this point. "Abraham believed GOD, and it was counted to him for righteousness." This scripture, in itself, presents a problem for some because of their line of thought regarding what they consider as "the act of believing". If we consider believing to be a work, as some do, we instantly see a contradiction of terms; for Paul has just said, "If Abraham were justified by works, he hath whereof to glory; but not before GOD. For what saith the scripture? Abraham believed GOD, and it was counted unto him for righteousness."  There can be no doubt that the "it" that was counted unto him for righteousness refers directly to Abraham's believing GOD. Since this entire declaration is a condemnation of the idea of justification by works, it is evident that Paul in no way considered believing to be a work, but, as it is in reality a state of mind. Now the dictionary defines the word "believe" thus: "believe, v. t., to place credence in and accept as true, upon the ground of authority, testimony, or logical inference apart from personal knowledge; place confidence in; expect or hope. v. i., to have faith; be more or less firmly persuaded of the truth of anything; think or suppose." Immediately we can see that Paul's usage of the term allows only one of the meanings given above. That meaning is "to have faith." We then might read the expression as follows: "Abraham had faith in GOD_ _ _;" and that is exactly the meaning that agrees with the context. This same writer tells in Gal. 5:22 that faith is the fruit of the Spirit; so it is of GOD, by His grace, and not by the works of the individual. It is an undeniable fact that our believing anything depends not upon our will, but upon either the evidence presented to our minds or upon the involuntary response of something within us. We sometimes hear someone say, "I'll believe what I want to", or "I just will not believe this, or that." Yet we find that saying and doing are by no means necessarily the same. To prove that it is not within the power of our will to make ourselves believe, or disbelieve anything, just consider our situation in day to day living. Often we have incidents take place that cause us great sorrow and distress. Some of these may indeed take place in our presence so that we know of them first-hand, but others occur at a distance from us; and we receive a report of them through some reliable source. Oftentimes such events are so grave and so contrary to what we expect and desire that we find it difficult and undesirable to believe the report. Yet, in spite of our reluctance to believe, we do believe, and by reason of that report are filled with sorrow. If our believing a thing were controlled by our will, we could simply refuse to believe the report and be just as happy as if the event had never occurred. Certainly, we have seen a few persons who could never believe that some particular tragic event had taken place; but this is always found to be, not of the will, but of a slight derangement of the mind brought about by the trauma of the incident. Surely, we have all, at some time, held an idea that we firmly believed to be true, and at some later time we found ourselves just as firmly committed to the direct opposite view. Did we believe the first proposition just because we decided that we would like to do so, or would receive some benefit from so believing? Did we change to the opposite opinion by the exercise of our will? We all know that the answer to both questions is, "No." When we believe anything, we do so because something other than our will has brought it about. That which we believe may not even be true. But our believing it is just as involuntary as it is when we believe the truth; and no matter how we may consider belief, or believing, in general, it is absolutely certain that, according to Paul's usage of it in this discussion, IT IS NOT A WORK. This he plainly shows as he continues: "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." For the apostle's own definition of faith, let us consider Hebrews 11:1. "Now faith is the substance of things hoped for, the evidence of things not seen." This proves what it is that was counted for righteousness--not works, but faith--the evidence that produced Abraham's confidence in GOD and His promise. So, to Abraham, and to all others, then and now, who believe GOD the reward is reckoned of grace, because even their faith is the fruit of the Spirit, (Gal. 5:22), and is given to them by the grace of GOD. The apostle then declares this to be in perfect accord with what David had written long before.

(Verses 6 through 8) "Even as David describeth the blessedness of the man, unto whom GOD imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."

Having thus established the fact that justification by grace without works is not a new principle, but one with which even David, the great king of Israel , was well familiar, Paul takes up a slightly different viewpoint of the proposition.

(Verses 9 through 13) "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the faith which he had being yet uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith."

Surely, since this is the manner, or order of Abraham's justification, (through faith without works), it should be sufficient for all who are of the faith of Abraham. The law was not given to Abraham; neither was he circumcised, yet he was justified by faith. Later, circumcision was given to him as a sign, or seal, that he was already justified. One might find a parallel between this and our Lord's commandment to His disciples, Matt. 28:19-20. First, He said, "_ _ _teach all nations," that is, preach to them the gospel, telling them of the life, death, burial, resurrection, and future return of our Lord Christ Jesus; second "baptizing them in the name of the Father, and of the Son, And of the Holy Ghost," (this was, of course, to be done only to those who believed, as is elsewhere set forth in the scriptures); and third, "teaching them to observe all things whatsoever I have commanded you." This is the same order in which GOD dealt with Abraham. He first called Abraham and made a promise to him; Abraham believed GOD, and GOD gave to him the seal of circumcision. Then to complete the three link chain, He gave to Abraham (that is, to his seed,) by the hand of Moses, the law which was to teach them "all things whatsoever I have commanded you." So, for both Jew and Gentile, justification is by the same means, the grace of GOD, and it is therefore unto all, who have faith as did Abraham.

(Verses 14 and 15) "For if they which are of the law be heirs, faith is made void, and the promise made of none effect: because the law worketh wrath: for where no law is, there is no transgression."

Paul has already proved that Abraham was given the promise and was counted righteous before he was circumcised, and long before the law was given. Actually, as he tells us a little later in this epistle, this was about four hundred, thirty years before the law was given. So, if only those under the law are justified, then Abraham's faith becomes void, and GOD'S promise to him is made of no value; because it is certain that he was never under the law since the law was not given until long after his death. On the other hand, it would seem that since "where no law is, there is no transgression," those who are under the law should be in greater fear than those who have not the law, seeing that the law worketh wrath. This in no wise indicates that those who were not under the law were not sinners. But only that in the presence of the law is there the knowledge of sin, because the law identifies sin; and since the law demands perfect obedience, which man will not, and, indeed can not, perform, it calls down the wrath of GOD upon the transgressor.

In verses 16 and 17 we find the answer to this seeming impasse. "Therefore it is of faith, that it might be by grace; to the end the promise might 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, (as it is written, I have made thee a father of many nations,) before Him Whom he believed, even GOD, who quickeneth the dead, and calleth those things that be not as though they were." Since those who do not have the law can not be justified by that which they have not, and those who are under the law can not be justified by it because "the law worketh wrath", there can be no justification for either unless some other way is provided. This way is faith. GOD justifies men, Jew and Gentile alike, "through faith that it might be by grace." Thus He makes the promise "sure to all the seed," that is, to all His elect, whether or not they have access to the law. The only condition upon which justification rests, or depends, as Paul sets it forth, is faith in the heart of the one who is justified. And since this is not a condition to be fulfilled, but rather a condition, or state, of being, and further, since it is brought about, not by man, but by the Holy Spirit, (see Gal. 5:22), it is readily apparent that GOD'S free grace and nothing else dictates when and to whom this blessing shall be given. Nevertheless, Paul assures us that the promise is "sure to all the seed." Peter also testifies to this same truth; (Acts 2:39) "_ _ _the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our GOD shall call." Thus all who have faith as did Abraham, whether circumcised or not, are counted the children of Abraham, and Abraham is therefore the father of many nations, not the Jews only.

In verses 18 through 22, the Apostle Paul tells us something of the power of faith: "Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of GOD through unbelief; but was strong in faith, giving glory to GOD; and being fully persuaded that, what He had promised, He was able to perform. And therefore it was imputed to him for righteousness."

What wonderful faith! Sarah had been barren all her life, even when young. Now she had reached the age at which, according to nature, even had she not been barren before, she could not have children. Also Abraham was himself nearly a hundred years old. Is it possible that this couple should produce a child? According to nature, emphatically "No!" Yet GOD had promised Abraham a son, and Abraham believed GOD; and believing, he received the fulfillment of that promise. Is not our faith the same as that of Abraham? We have seen many persons buried. We have never seen one come forth from the grave. By all evidence of nature it is impossible for such a thing to take place. Yet GOD has declared that He raised Jesus up from the grave, caused Him to ascend up on high and sit down at His right hand. He has promised that this same Jesus will return and raise up our dead bodies also, and make them alive forever. Do we believe Him? If so, our faith is the same as that of Abraham. GOD'S word is sure. It cannot fail; and those who are blessed with faith are able to believe it against all seeming evidence of nature. They are justified through faith.

(Verses 23 through 25) "Now it was not written for his sake alone, that it was imputed to him; but for us also to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification."

Indeed if this imputation of righteousness were not a thing to be continued to "the seed of Abraham" as well as to Abraham himself, there would be little, if any, value to us in all the foregoing argument; but the continuation thereof is verily a great blessing to us even today. Although GOD has not called us forth physically from the land of our nativity, and commanded us to go into a foreign country; neither has He promised to give to us and to our descendants that land for our possession, nor has He promised to make us the father of many nations. He has, however, called us forth from death in sin to life in Christ Jesus our Lord. He has told us that He has sent forth His only begotten Son; delivered Him into the hands of sinners; withdrawn from Him that He might die; suffered Him to be buried in the earth; and then, according to His promise, raised Him up on the third day to justify us from all sin! Those who, in this or any other age, are blessed to be able to believe this wonderful truth are justified by faith as was Abraham; and their faith is counted to them for righteousness as was his. This is GOD'S work and is precious in the eyes of all His saints.

{Verses 1 through 5} "Therefore being justified by faith, we have peace with GOD through our Lord Jesus Christ: by Whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of GOD. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us."

Having concluded his summation of the case of "Justification by Faith vs. Justification by Law", Paul sets forth to show some of the fruits of justification by faith. The first of these is "peace with GOD through our Lord Jesus Christ." It is indeed a terrible thing to experience the warfare in the soul as the Spirit of the Living GOD lays siege against the lusts of the flesh that hold the soul in the bondage of sin.  We who were once satisfied with our worldly pleasures and felt secure in our own strength are suddenly made to see these pleasures lose their charm and become bitterness and ashes to us. We are stripped of our self-righteousness, in which we felt secure, and made to see ourselves stand naked before an angry GOD. We who once felt so great have suddenly become so little that we would, indeed, desire the rocks and mountains to fall upon us, if such could hide us from the awful vengeance of GOD. Then when Jesus, through the Holy Ghost speaks to our souls, saying, "Look unto Me and be ye saved," and as it were, takes us by the hand, raises us up, and gives us faith to look upon Him and believe that He is, indeed, our Saviour and our righteousness, how calm and peaceful are our hearts and minds! Then it is that we have "peace with GOD through our Lord Jesus Christ." While He holds us close and refreshes us with new supplies of grace and faith, we feel a peace so wonderful that no amount of tribulation and conflict around us can disturb our souls. It is through Christ Jesus our Lord that we have this peace. It is also through Him and by faith in Him that we have access "into this grace wherein we stand;" and surely it is through Him that we "rejoice in hope [confident expectation] of the glory of GOD." This is wonderful, but there is more yet. "We glory in tribulation also." Now this might seem strange to us, were it not for the blessings tribulation brings. No one of sound mind could glory [rejoice] in tribulation just for the sake of tribulation. No one wants to suffer just for the pain of suffering. Why then do we glory in tribulations? Hear Paul's answer; "knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us." In this expression the apostle makes use of two words that we often hear used and, I fear, abused by well-meaning persons who, seemingly, do not understand the meaning of them. These words are "knowing" [having knowledge] and "hope." However it is apparent that these words are the keys to this statement. In the first place, our knowing the fruit of tribulation is what enables us to glory, or rejoice, in tribulations. We should add that our rejoicing in tribulation will be in exact proportion to our knowledge of this fruit. On the other hand, our fretting and chafing under tribulation will likewise be in proportion to our ignorance of this same fruit. Obviously, the only way to obtain this knowledge is by experience; and as our experience grows so does our knowledge. This is why Paul had such strong knowledge of this very thing. The principles, or fruits, mentioned here, by knowledge of which we glory in tribulations, are that tribulations work patience in us so that we are more able and willing to wait upon the Lord; this, in turn, adds to our experience of His faithfulness in fulfilling His promises. This experience then teaches us that, as GOD has always kept every promise whose time of fulfillment has come, so He will do with all those that are yet to come; and we are made to confidently await them. Thus experience works hope; for indeed the primary meaning of "hope" in New Testament usage is "a confident and joyful expectation of eternal glory." This hope "maketh not ashamed." Actually in its usage here the expression, "maketh not ashamed," has two very applicable meanings. First, it will never fail us, and therefore it will never give us occasion to be ashamed by reason of its failure. And second, while this hope is sure within us it will make us be not ashamed to suffer tribulation, pain, persecution, reproach, or even death for the testimony of our Lord. Neither will we be ashamed of others who are so used. This hope points us to that "city which hath foundations, whose builder and maker is GOD." It leads us to confidently and patiently await that day in which by the grace and power of GOD we will be delivered from this world of sin, and raised to that celestial city. This hope is "an anchor to the soul both sure and steadfast" in every storm of life. As noted above, the definition of the Greek word that is translated "hope" in the New Testament reads thus, "in the Christian sense, joyful and confident expectation of eternal salvation." So it means far more than just a wishful desire that we might be saved, which seems to be what some think it to be. Without any knowledge and experience of GOD'S faithful keeping of our souls through past trials, tribulations, and troubles, where would be our confidence to expect Him to deliver us from future perils, especially the day of judgment and the wrath of GOD? When we have experienced something, we no longer hope for it. We know it. (1 John 3:14) "We know that we have passed from death unto life, because we love the brethren." On the other hand, the knowledge that GOD has already delivered us from past dangers, and that He has drawn our affections away from sin and wickedness and set them upon Him and His righteousness, or as David expressed it, (Psalms 40:2-3), "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And He hath put a new song in my mouth, even praise to our GOD," is indeed what works hope in our hearts; and this "hope maketh not ashamed; because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us." Some seem to think that "hope" and "wish" are the same. This, of course, is an erroneous idea. "Wish" only involves a desire without respect to any expectation of fulfillment, while "hope" is both a desire and a confident expectation of fulfillment; and in order to have this confidence, some knowledge and experience must precede and form the foundation of hope. "Hope" is a wonderful word, but it should never be confused with either "wish" or "knowledge." Hope always looks to the future while knowledge has to do primarily with the past or present. After we have been brought through troubles, trials, or tribulations, we do not hope that GOD will deliver us from them; we know that He has. Then because we know this we are willing to rest our case in His hands, fully confident that He will, in His appointed time, deliver us from all evil.

(Verses 6 through 11) "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But GOD commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to GOD by the death of His Son, much more, being reconciled, we shall be saved by His life. And not only so, but we also joy in GOD through our Lord Jesus Christ, by Whom we have now received the atonement."

Here we have the underlying cause of our being able to look with confidence to the return of our Lord and the complete deliverance of ourselves, both soul and body, from sin and all its associated ills. "When we were yet without strength, in due time Christ died for the ungodly." In order to better understand the significance of this statement, let us inquire into the meaning of the word, "ungodly." According to the dictionary, we have, "ungodly; having no respect for GOD; wicked; impious; profane." This shows us what manner of persons we were when Christ died for us. Not only were we without strength, and thus unable to do anything to help ourselves, or as some would have it, help GOD in His efforts to save us, but also the state of our minds was such, (having no respect for GOD), that had we had any strength, we would have used it against Him more readily than in concert with Him. We were, as Paul expresses it in another place, "enmity against GOD," not just enemies of GOD, but "enmity," or "hatred," itself against Him. It is, as the apostle says, an unusual thing to find one who will die for a righteous man. He says that "peradventure," or maybe, some might dare to die for a good man. The wording of this statement seems to convey the meaning, not that one might voluntarily take the place of a good man who had been condemned to death, but rather that one might volunteer to defend a good man who was under attack, at the risk of his own life, or to attempt to save a good man from some life threatening situation, even at his own peril. For the expression is, "_ _ _some would even DARE to die." This, however, in no way approaches what our Lord has done for us. It was not a matter of DARING to die. He was fully aware beforehand that either He must die in our place, or we must die in our sins. Since the purpose of GOD was already established, there was no possibility for both to escape. In addition to this, we were not "good men," but ungodly sinners. Yet He willingly substituted Himself for us. He fully knew and understood our condition and state of mind before He made the substitution. Jesus once said, "Greater love hath no man than this; that a man lay down his life for his friends," and this is indeed true of men; but GOD'S love is far greater: He laid down His life for His enemies! Surely then, since He did this for us while we were His enemies, justified us by His blood and reconciled us to Himself (made us His friends) by His death; we should be ever confident that He will do no less for us as His friends than He did for us as enemies. Therefore He will surely save us from the wrath of GOD and the terrors of the Day of Judgment. So we now rejoice "in GOD through our Lord Christ Jesus, by Whom we have now received the atonement." This is already an accomplished fact, so why doubt that "He which hath begun a good work in you will perform it until the day of Jesus Christ." (Phil. 1:6).

(Verses 12 through 19) "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men for that all have sinned: (for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of Him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of GOD, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous."

As with any parenthesis, the portion of this quotation embracing verses 13 through 17 can be set aside without changing the meaning of the text. So, for clarity we will do this, temporarily, leaving the statement thus: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:_ _ _ therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous." That we may avoid the confusion generated in the minds of many people by the phrase, "all men," let us consider the background of its usage. Beginning in the early part of Chapter II and continuing to the present reading, the apostle has made a constant comparison of Jew and Gentile. Therefore the obvious meaning of this expression, according to Paul's usage thereof, is "both Jew and Gentile." It is evident from the entire discussion that no one, whether Jew or Gentile, receives the free gift except those to whom GOD, by His grace, has given faith. This has been Paul's whole argument, as he said, (Chapter IV verse 16), "Therefore it is of faith that it might be by grace; to the end the promise might 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." Of course, so far as the condemnation is concerned, it did, indeed, come upon the entire family of humanity. Adam was the "figure of Him that was to come." That is, just as Adam was the head of the whole human family, according to the flesh, and his sin passes upon all of his family, so is Christ the head of all the elect of GOD, and His righteousness passes upon all of them. So, the apostle's statement stands thus: "For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous." So far as our participation in this work is concerned, we do exactly the same amount of work to become justified that we did to become sinners--none. We became sinners by being born of a sinful parent, Adam. We become justified, or righteous, by being born of a Holy Parent, GOD; and this is only by His grace through the righteousness of His Son, Christ Jesus our Lord.

Now let us briefly examine the parenthetical expression found in verses 13 through 17. First, Paul says that sin was in the world "until the law". His meaning, evidently, is that sin was already in the world BEFORE the law was given to Moses, since it entered into the world through Adam. Still he says, "but sin is not imputed when there is no law. However, even so, "death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." So those who had no law, and therefore could not violate a law they did not have, and for that reason did not sin in exactly the same manner as did Adam, "the similitude of Adam's transgression," (for indeed GOD gave Adam a law which he almost immediately violated,) were under the curse of death just as much as any who lived after the law was given, thus proving that our being sinners and being under the condemnation is an inherited condition or state of being and not dependent upon our individual violation of the law. This we inherited from our fleshly, or earthly father, Adam. So it is also, in regard to righteousness and justification. We inherit them from our Heavenly Father, GOD. When we have been born of the Spirit, and clothed in the righteousness of our Lord Christ Jesus, we find in our hearts a desire to do the things that are pleasing to GOD. And as the result of this desire we set about trying to keep His commandments, not in order to be made alive, nor to become righteous, but because we are alive and our souls have been made righteous by the imputed righteousness of our Saviour. This is the free gift unto justification of life.

In verses 15 through 17 the apostle tells us that even though there is a similarity between the principles of the offense of Adam with its repercussions and the obedience of Christ and its effects, there is also a vast difference between them. In fact, the only similarity is that as the offence of Adam affected the whole family of Adam, so the obedience of Christ affected the whole family of GOD. As we consider the difference between them, the first thing that attracts our attention is that they lead in exactly opposite directions. Adam's sin brought condemnation and death, while the obedience of our Lord brings justification and life. We then should consider the relative strengths of the two. By the sin of Adam death reigned over all men. This is a very strong and powerful consequence of sin; but Paul counters the situation thus: "Much more the grace of GOD, and the gift by grace, which is by one man, Jesus Christ hath abounded unto many." Here is a power that transcends that of death. It is great enough to overcome death, break its bonds, and loose its captives. Not only so, but in addition to making them free from death it also makes them free from sin; and finally will bring them to stand for ever in the presence of the great GOD of all creation. Thus "as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous."

(Verses 20 and 21) "Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

We can readily see that the law was given, not as a means of salvation, as some seem to think, but to show sin in a proper light, as being totally contrary to the will of GOD. And to show man how far he was from pleasing GOD, "that the offence might abound." In fact, it manifested the offense as abounding so greatly that nothing could be done about it, or for it, except offering the sacrifices required by the law for it; and, in faith, looking to the coming of the great sacrifice, Jesus the Christ, who would (and did) fulfill all the requirements of the law to a jot and a tittle. It is not to be thought that the law was given to cause more sin; but only that sin might be more clearly seen for what it is. Sin was already here. It may be that because of the perversity of human nature and the innate wickedness of man, some, in rebellion against GOD, may also have been moved to commit even worse evils after hearing GOD'S commandments against them, but this is not the meaning of the apostle's expression. Still even though sin did thus abound, "grace did much more abound." This by no means indicates that the more sin there is the more grace there will be, as some seemed to think, and even accused Paul of preaching. The true sense of this statement is that in spite of sin's abounding, and reigning unto death, grace is great enough to overcome sin and death, reach those who are dead in trespasses and sins, and raise them up to "eternal life by Jesus Christ our Lord."

Chapter 6

(Verses 1 and 2) "What shall we say then? Shall we continue in sin, that grace may abound? GOD forbid. How shall we that are dead to sin, live any longer therein?"

It seems that those who divided the books of the Bible into chapters and verses, did it with little or no regard for continuity of subject matter. (These divisions were not made by the writers.) Without question these two verses are a continuation of the subject being treated in Chapter V. Paul is here forestalling the argument that some licentious person might raise based upon a false understanding of verse 20 of Chapter V, ("But where sin abounded, grace did much more abound;") thus arguing that we ought to continue in sin and even increase in wickedness in order that grace might more and more abound. Not only is such an idea based upon a false interpretation of the apostle's words, but is directly contrary to his meaning, and further, it is, by its very nature, an insult to GOD. Paul's immediate answer is one of total abhorrence as he says, "GOD forbid." Surely this shows us that such a thought was altogether repugnant to him and in no wise related to his meaning. He then calls our attention to the fact that we "are dead to sin," just the opposite of our former situation. We know that one physically dead can not do the works that he did while alive; and neither can one "dead in sin" do righteous works. Is it not equally true that one dead to sin can no longer live therein? If not, "dead" must not mean "dead," but must have a variety of meanings. Indeed, in the soul of one who is dead to sin, there is no desire to continue in sin. We are by no means saying that those who are born of GOD, killed to sin, and made alive to righteousness, will never commit a sinful act. But, as Paul tells us in Chapter VII, verse 17, it is no more they that do it but sin that dwells in them. The key to his present argument is found in verse 1, the word "continue". The dictionary defines it thus: "continue, v. t., to carry on without interruption; persist in: v. i., to remain; abide; persevere." We can from this clearly see that one who continues in sin is not to be confused with one of GOD'S little ones who, led by the Holy Ghost, is trying to follow in the footsteps of our Master and yet, because of weakness, sometimes stumbles, and even sometimes falls. The former persists, or perseveres, in sin because he loves it, while the latter only falls into it because of weakness, though at the same time hating it and even himself for falling therein.

(Verses 3 through 7) "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin."

Let us examine the first statement, or question, in this quotation, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death?" Obviously the expected answer is an affirmative. All who were baptized into Jesus the Christ were indeed baptized into His death. This phrase, "baptized into Jesus Christ," literally means "immersed into Jesus Christ." The word, "immerse" is defined as, "to plunge into anything that covers or surrounds; to dip as into a fluid." We have a tendency to think of "baptize," together with its derivatives, as referring only to the ordinance of baptism as administered to believers. This is a somewhat erroneous idea. Anything and anyone that is completely immersed in, or totally enclosed in, or surrounded by anything, can be said, with propriety, to be baptized therein. Witness our Lord's answer to the mother of James and John, (Mark 10:38), "Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?" This baptism into Jesus the Christ is the same as spoken of by John the Baptist, (Matt. 3:11), "_ _ _He shall baptize you with the Holy Ghost and with fire." Jesus said, it thus: (John 3:5), "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he can not enter the kingdom of GOD ." Paul, in his letter to Titus, {Ch.3 v.5} calls it "the washing of regeneration and renewing of the Holy Ghost." By this work of GOD we are baptized into Christ Jesus, and as the apostle has told us above, into His death. Therefore we are counted crucified with Him. It is His death that paid the ransom for us and redeemed us from our sins. Without it there would be no hope of salvation. "Therefore," says the apostle, (because we have been baptized into, or made partakers of His death,) "we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." This portion of the apostle's discourse is primarily a continuation of the discussion of that baptism into Christ and thus into His death. A few points in it seem, possibly, to refer to water baptism, but the more important theme is that of the work of GOD in baptizing us into, or making us partakers of, the death of Jesus the Christ. First, Paul says that we, because we were baptized into His death, are "buried with Him by baptism into death." In this usage, to be buried is to be completely covered just as when we bury a person, we place him in the ground and completely cover him therewith.  Just so in this we are completely covered with Christ in His death, not physically and literally, but as the apostle says in verse 5, "in the likeness". The Greek word translated "likeness" can also mean "a figure" or "a representation". So we are representatively in the death of Jesus Christ. In the legal sense, this was true the moment He was crucified and gave up the ghost. But it becomes real to us when by regeneration we are baptized into His death by the operation of the Holy Ghost. Therefore, just as Jesus, at His death, was freed from sin, (not that He had any sin of His own, nor that He was defiled in any way except that as He appeared in the judgment of GOD for us "He who knew no sin was made sin for us,") so, we who have by the power of GOD been baptized into His death are to walk in newness of life. Jesus, while here in His earthly ministry, although He had no sin, had a body of flesh, blood, and bone which could suffer all the pain, sorrow, weariness, and affliction that by reason of sin are in this world. It could even suffer death. Although He was pure, sinless, and holy, He was still surrounded by sin. He walked upon a sin cursed earth, conversed with sinful men, and even took upon Himself our sin and paid our debt by laying down His life. Nevertheless, in the moment in which He commended His spirit into the hands of the Father, He was forever freed from sin, that is, He was removed from its midst. Now, just as He, having been raised from the dead by the power of GOD, walks no more in this sinful world, but in the glory of the Father and His holy angels. We having been "planted together in the likeness of His death", by regeneration, "shall be also in the likeness of His resurrection," and are no more to walk in, or serve, sin, but to walk in newness of life. Because through the operation of GOD in baptizing us into the death of Christ He has made known to us that we were, representatively in Christ in His death, (that is, "if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.") Just as Jesus, having died for us, is freed from sin, and walks no more among sin or sinful beings and things, we having been made partakers of that death, are dead to sin and thus freed from sin. "How shall we that are dead to sin live any longer therein?" One thing might be said about water baptism. It is only a symbol by which we testify that we believe the very things that Paul has here set forth.

(Verses 8 through 11) "Now if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once: but in that He liveth, He liveth unto GOD. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto GOD through Jesus Christ our Lord."

This may seem a strange statement, "if we be dead_ _ _we believe." We have constantly affirmed, and do affirm, that the dead can do nothing at all, not even believe. Yet the apostle says that if we are dead, (and this means ONLY if we ARE DEAD, and at the same time embraces all who are dead in this manner), we believe. Let us look again at the whole clause. "Now if we be DEAD WITH CHRIST, we believe THAT WE SHALL ALSO LIVE WITH HIM." There is really no room for misunderstanding Paul's statement. He is still discussing the "death to sin" which renders it impossible for any who are partakers thereof to live, or continue any longer in sin. By the same stroke that killed us to sin we are made alive to righteousness, just as he explains in verses 9 through 11: "knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once: but in that He liveth, He liveth unto GOD. Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto GOD through Christ Jesus our Lord." Jesus died once and, is, by that death, forever removed from the presence of sin. He took our guilt upon Himself, suffered in our place, paid our debt, and after all this, arose from the dead. Since He never had any sin of His own for which to suffer, the only dominion death ever had over Him was for the sake of those whose sins He bore. Now that He has paid that debt it can no more be reckoned in account. Further, since He by His blood has erased this debt and has risen from the dead, there is no way in which death can ever lay claim to Him again. He is forever alive unto GOD. We then whose place He took are by His act of substitution "dead to sin," and He has Himself said, "Because I live, ye shall live also." Consequently we are commanded to account ourselves as dead to sin and therefore no longer able to continue therein. So, as death has no more dominion over Him, neither should the motions of sin, which all pertain to death, have any more dominion over us. We are free! That is, we are free from sin, not free to sin.

(Verses 12 through 16) "Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto GOD, as those that are alive from the dead, and your members as instruments of righteousness unto GOD. For sin shall not have dominion over you; for ye are not under the law, but under grace. What then? Shall we sin because we are not under the law, but under grace? GOD forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or obedience unto righteousness?"

It seems almost unnecessary to comment upon these verses. Their meaning can hardly be misunderstood. Still, it may be proper to mention a few points, more for emphasis than explanation. If, as has already been discussed, we are dead to sin, sin will not, and can not, have dominion over us. That is, it can no more be our master or ruler, because we are no longer under the law; and the only way in which sin can rule over anyone is by the law. Paul tells us, (1 Cor. 15:56), "_ _ _and the strength of sin is the law." Here he examines, and condemns, the excuse that someone might give for continuing in sin; "_ _ _shall we sin because we are not under the law, but under grace? GOD forbid." Shall we who were in bondage to sin, but have been delivered therefrom through death, voluntarily go back and bow down to the very bondage we have been made to hate? This is utterly ridiculous, and more importantly, it is thoroughly detestable in the sight of GOD. The simple truth is that a man is the servant of him whom he serves, not whom he professes to serve. If we serve, or obey, sin unto death, we have never been made dead to sin and alive to righteousness despite all our great claims and loud professions of love to GOD. On the other hand, if we have been killed to sin, thereby being set free from sin and the law, we will yield our members as instruments of righteousness unto GOD.

(Verses 17 through 23) "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. Being then made free from sin, ye became the servants of righteousness. 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. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death. But now being made free from sin, and become servants to GOD, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of GOD is eternal life through Jesus Christ our Lord."

The apostle says that because of the "infirmity (weakness) of the flesh" of those addressed, he is using a natural illustration, ("speaking after the manner of men.") But first he says, "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. Being then made free from sin, ye became the servants of righteousness." One might at first wonder why Paul would thank GOD that these brethren were the servants of sin. But, in looking at the whole statement, we immediately see that his primary reason for giving thanks to GOD for them is that they WERE the servants of sin; but ARE now the servants of GOD and righteousness, having, not for the sake of appearance, but from the heart, obeyed "that form of doctrine that was delivered" to them. It is a wonderful blessing that GOD has delivered unto us this "form of doctrine" (body of teaching), which is the whole teaching of practical godliness, that is, the exhortations to righteousness in His holy word, or as it is often called by some, "the doctrine of duty." This is a necessary part of the doctrine of GOD and should be taught by every one of GOD'S servants. At the same time, no attempt should ever be made to separate it from the wonderful doctrine of salvation by grace through the blood of our Lord Jesus the Christ, upon which it must be based to be worthwhile. The point Paul makes here is that "ye have OBEYED FROM THE HEART that form of doctrine_ _ _." The person who has to be, as it were, "beaten daily over the head" with the preaching of "duty" to get him to go through the motion of obeying, shows little evidence of having been delivered from the bondage of sin. And the preacher who constantly preaches "duty" without spending more time preaching the wonderful works of GOD in salvation will lose the interest, and often, the respect of his flock. Still the one who by the grace of GOD has been made to feel the terrible weight of the bondage of sin, and has by that same grace experienced deliverance from that bondage, will "obey from the heart." In short, "being made free from sin" he becomes "the servant of righteousness". Notice the passive voice of the verb in the first part of verse 18; "BEING then MADE free from sin." This, without question, shows us that we are the recipients of the action of the verb, and not the source. That is, Another has made us free. That One is GOD. In the last part of this statement we find, "ye BECAME the servants of righteousness." Indeed this is the common experience of GOD'S children. When GOD sets us free from the bondage of sin, our first inquiry is as was that of the Apostle Paul on the Damascus road, "Lord what wilt Thou have me do?" Sadly, when trials and temptations come, we often fail to resist them with the force that we should, and through our weakness we stumble and sometimes fall; but GOD lifts us up again. Truly this is the very thing the apostle designs to call to our attention in order to encourage us to fight harder. He reminds us of our former service, to wit, the time when we were in the bondage of sin, at which time we were "free from righteousness." That is, we were sinners through and through; certainly not something of which to boast, but nevertheless, a very outstanding point by which to drive home a lesson and draw a comparison. The lesson is, (verse 21), "What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death." Surely, if you are now ashamed of those things, and the only promise they have for you is death, you can not be foolish enough to want to go back into bondage to them. The comparison he makes is that now, since we have been freed from the fruitless service of sin, we should be just as vigorous in our present service of righteousness as we were in our former service of sin. When we were the servants of sin, we were free from righteousness. Therefore, having become the servants of righteousness, we should strive to be free from sin. In the next chapter of this letter Paul tells us that even he could not do what he desired to do in the service of GOD; he could not reach perfection. Nevertheless, at no time did he use this as an excuse for not striving for that goal. Let us then follow his example. For since we have been made free from sin and have become servants of GOD, we are not, as formerly, without fruit, but have our "fruit unto holiness, and the end everlasting life." What a wonderful change has been wrought in both our present condition of life and our outlook for the future! Certainly we can see that had not GOD, in mercy, lifted us out of that bondage, we would be in an utterly hopeless condition; for "the wages of sin is death." That is all we could ever have received from our service to our former master, sin. But thanks be to GOD, for He has made us free from that bondage; and His gift to us is "eternal life through Jesus Christ our Lord." What more could anyone ever desire? The best part of all is that this gift is both free and sure. For the eternal GOD, our Heavenly Father, promised it in Christ Jesus before He created the world; and that same Jesus, our Saviour, has come and wrought out the entire work of salvation by dying on the cross for our sins, and rising from the dead for our justification. "The gift of GOD is eternal life through Jesus Christ our Lord."

(Verses 1 through 3) "Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then, if while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man."

In our present day, so called "enlightened," view of the marriage laws, we might overlook some of the significance of Paul's reference to the position of a married woman. According to GOD'S law, as well as the laws of most of the ancient nations, a man was complete master of his own household to the point of requiring absolute obedience from, not only his servants and children, but also his wife, or wives. Although GOD'S laws do not authorize such, we do find, in some examples recorded in scripture, that custom may have accorded to the husband even the authority of life and death over the wife, and also the children. Paul was not here giving a treatise on marriage. He was only using the marital state to illustrate another, and more important, subject, namely our relationship; first, to sin, while under the law or bondage of sin; and second, to Christ, after being released from the law of sin. Just as the married woman is under the law of her husband until released by death, and cannot leave him and be married to another, we were under the law to sin, and could not release ourselves from that bondage. However, when death has broken the law of the husband, the woman is free to be married to another. Just so, we having been set free, through death, from the bondage of sin, are free to be the servants of righteousness. The entire preceding chapter has been devoted to a discussion of our being made partakers of the death of our Lord Jesus the Christ, and thus being made free from sin, by being made "dead to sin." Paul's analogy of the marital state speaks of the death of the husband who represents the bondage of sin. The fact that it is through the death of the one in bondage instead of the death of the one to whom we were in bondage, sin, does not change the situation. The bondage is broken by death. So we are free to be "married to Another," even Christ Jesus our Lord.

(Verses 4 through 6) "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto GOD. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter."

When GOD created man, He created him alone, the only one of his species. However, as He looked upon man, He said, "It is not good that man should be alone; I will make him an helpmeet for him." {Gen. 2:18} Since woman, although of the opposite sex, is still of the same species as man, the same principle holds true for her. It is not good that man or woman should be alone. Again, for a clearer understanding of this assertion, we call attention to the ancient customs. Just as the wife was under the complete rule of her husband, she was also totally dependent upon him for support. Therefore upon his death, unless she had children able to support her, she was utterly destitute, and might have to resort to begging, or even prostitution, to support herself, unless another man was willing to marry her. There were no careers open to women then as there are today. Paul tells us that the fruit of our former marriage, the bondage of sin, was "unto death." Certainly there is no lasting support therein. So he tells us that the purpose of our being made "dead to the law by the body of Christ" is that we "should be married to Another, even to Him who is raised from the dead, that we should bring forth fruit unto GOD." Surely, there is nothing to hinder this new relationship, since we are now dead to that wherein we once were held. It can no longer require our obedience nor accuse us of unfaithfulness to its laws. Therefore our present concern is to "serve in newness of the spirit, and not in the oldness of the letter." That is, we are to serve GOD in love, gladly, because of His great goodness and wonderful mercy to us, not in fear of the curse of the law.

(Verses 7 through 12) "What shall we say then? Is the law sin? GOD forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good."

Since some might, because of Paul's statement in verse 5, jump to the incorrect conclusion that the law is evil, the apostle quickly puts such ideas to silence in his characteristic manner. He first sets the idea in the form of a question, "What shall we say then? Is the law sin?" Then He gives his usual strong denunciation of the thought as utterly repugnant, saying, "GOD forbid. Nay I had not known sin, but by the law_ _ _." Not only is the law NOT sin, but it is the very means of identifying sin and making us know it, not in the sense of leading us into a practice of it, but, on the contrary, pointing out to us the sin that is already present in us, and warning us against it. Now, just as there is nothing that will more quickly arouse an enemy who has been secretly working against us, than for someone to openly identify him, so nothing will sooner inflame the lust and sin that lie within us than their being identified by the law of GOD. This is certainly no reflection against the law. It only demonstrates the deceitfulness of sin that is present in every human being. Even little children manifest this same perversity of nature. So often it is the case that a child will play for a long period near a dangerous object, never thinking about it or bothering it in any way; then the parent, seeing the situation and realizing the potential danger, will warn the child against approaching the object too closely. Immediately the child is filled with a desire to investigate the object, and if not closely watched will approach it, sometimes to the sorrow of both child and parent. Was the parent wrong to warn the child? Of course, not. The wrong is in the perversity, or sinfulness of nature. This is present in all, whether children or adults. Paul "was alive without the law once." He, although in sin, had no consciousness of it, since the commandment, which identifies sin had not come. Until the weight of the commandment comes upon us, sin is "dead" (dormant); because we are completely under its sway, and having no knowledge that it is sin, we do not feel the bondage of it and we have no desire to break away from it. We are satisfied with it. In short we are alive to sin. Then, as Paul says, "But when the commandment came, sin revived, and I died." When the commandment comes, that is, when it is applied to our hearts by the Spirit of GOD, it identifies sin for what it is, an enemy of GOD, a hideous monster, a destroyer of souls; and, further, it points out the "motions of sins," acts that are sinful. This so enrages the devil who is the instigator of all sin, that he sets to work with all his cunning to entice us deeper and deeper into sin. Thus the law which is just, holy, and good, and is the guide to point out the way of life, becomes the occasion of sin's rising up, "reviving," and killing and destroying souls. So unless something more is done for us than the giving of the law to us, we can no more extricate ourselves from the clutches of sin than can one who is in a pit of quicksand, by struggling, save himself therefrom. The only possible salvation is that GOD reach forth His hand to us, as He did to David, lift us out of the miry clay, and place our feet upon a Rock, that Rock being Christ Jesus our Lord. This is true, not only in the sense of full and complete reality with one in nature whose sensibilities may have been aroused by the law, but also in the limited sense of those who have been born of the Spirit of GOD, and yet in self examination consider their actual conduct in contrast to the perfection demanded by the law of GOD. This is the subject to which Paul directs our attention in the latter part of this chapter. However, he first puts to silence any possible objection that might be raised to the law and any accusation that might be directed against it.

(Verse 13) "Was then that which is good made death unto me? GOD forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful."

He strongly maintains that the law is good and can in no wise be blamed for the death that sin wrought in him. It only showed sin up for what it is and has always been, "exceeding sinful;" sin because of its own evil nature was aroused and brought death.

As mentioned earlier, the remainder of this chapter is directed to the subject of self-examination, and, for maximum benefit, should always be considered in its entirety. So we shall consider verses 14 through 25. "For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is always present with me; but how to perform that which is good I find not. For the good that I would, I do not: but the evil, which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of GOD after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.  O wretched man that I am! Who shall deliver me from the body of this death? I thank GOD through Jesus Christ our Lord. So then with the mind I myself serve the law of GOD; but with the flesh the law of sin."

The first point for consideration in this quotation is that, in spite of Paul's feeling of having fallen so short in the service of GOD, if we examine the record, we will be fully convinced that he was one of GOD'S very faithful servants. But he had such a strong desire to render perfect obedience, that he could see what appeared to him a tremendous failure to achieve that level of service. He is in no wise trying to justify himself, nor anyone else for sinning, nor is he trying to make any excuse for such. His statement, "but I am carnal, sold under sin," does not permit such an interpretation, but is only a reference to the fact that as long as we are in this body of flesh, we are to this extent in the bondage of sin, we can not reach the sinless perfection we desire. When Adam transgressed GOD'S commandment he sold the whole human race into the bondage of sin. And although in regeneration the soul is cleansed, freed from bondage, and made pure and holy, the body will not be made so until the resurrection. Therefore until that glad day we still have these imperfections and this "law of sin" that is in the flesh to war against us, possibly for the purpose of making us realize more fully our utter dependence upon the mercy of GOD and the blood of our Lord Jesus the Christ. In our "flesh dwelleth no good thing." The only good we have is in our hearts, souls, and minds, if, as the apostle phrases it in another place, "_ _ _we have the mind of Christ." In his statement, "So then with the mind I myself serve the law of GOD; but with the flesh the law of sin," he does not in the least imply that he or anyone else does, or for that matter can, serve the law of GOD with the mind, while at the same time turning himself loose to serve with the flesh the law of sin in the sense of continuing to live in, practice, and delight in sin. It only declares that one with even the zeal and fervor that drove Paul in the service of GOD and made him to so delight therein, still has the flesh to contend with and will, in spite of his best intentions and efforts, find many places where he has failed to reach the mark. Indeed no one who is continuing in sin has the right to claim that he is serving with the mind the law of GOD. Paul was a faithful servant of GOD, striving to do His will and to preach His gospel faithfully even at the expense of great suffering and acute personal danger. Yet as he surveyed his accomplishments and examined his life, he saw in himself so many failures and imperfections that to him there appeared so great a discrepancy between what he had done and the perfection to which he desired to attain, that he was made to cry out, "O wretched man that I am! Who shall deliver me from the body of this death?" This is a sad plight; to see oneself in bondage to a body that is continually warring against the soul, and to know that should "the body of this death" win the conflict, there is nothing left but death and eternal separation from that cherished goal, the glory of GOD. Yet such was the apostle's view of the situation, and such also the view of everyone who by the grace of GOD has been made to search his own soul as did Paul. In spite of, or perhaps because of, our delight in the law of GOD, this condition can be of great sorrow to GOD'S little children. We long to be like Jesus, but see ourselves so far from His likeness that it causes us almost, and in some cases, at least temporarily, completely to despair of ever reaching the goal. Then comes the precious answer, "I thank GOD through Jesus Christ our Lord." When this blessed assurance lays hold upon our hearts and minds, we are made to realize that after all, He is our hope and stay. And it is by His grace that we have a desire to serve Him, by His love that we are made to delight in His law, and by His power that we shall finally be delivered from "the body of this death" with all its attendant ills. Then we understand that with the mind we are serving GOD and His law even though this old body is still in the clutches of sin and we are therefore with the flesh serving the law of sin. Then we find that, in so far as we are viewed in the sight of GOD in regard to the motions of sin in our members, "it is no more I that do it, but sin that dwelleth in me;" and that sin will also be destroyed in the day of full deliverance. Having been brought to this conclusion, we can see the precious truth of the apostle's opening statement of the next chapter, "There is therefore now no condemnation to them who are in Christ Jesus." What a wonderful comfort to the little children of the Living GOD!

Chapter 8

(Verse 1)"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit."

Paul is here manifestly declaring to the Roman Brethren, (and we look back to verses 24 and 25 of the preceding chapter), that no matter how wretched we feel after a real soul searching self examination wherein we find ourselves so short of the perfection of obedience we desire to render to GOD, and see ourselves as in reality worthy of nothing but eternal condemnation and separation from GOD, He still gives us the victory through Jesus Christ our Lord. And we are thereby judged as serving GOD with our minds even though, because of weakness, the flesh sometimes serves the law of sin. “There is therefore (because of this) no condemnation to them which are in Christ Jesus." In our King James Version of the Bible, we have at this point an expression added which most scholars tell us is not in the original manuscripts, but was, by the translators, borrowed from verse 4 where it does occur, and repeated here. That clause is, "who walk not after the flesh but after the Spirit." This does not occur at this point in the Revised Standard Version, The New English Bible, and many other translations. The context itself shows that if it is to be used at all at this point, it can only be an appositive to describe those of whom the apostle speaks and not a condition upon which condemnation, or absence thereof depends. It is sad to find so many ministers that are feeding GOD'S little children such poor spiritual diet as that this descriptive clause, "who walk not after the flesh but after the Spirit," is a condition which governs whether or not there is condemnation, and that GOD'S people can walk after the flesh, and be condemned; or after the Spirit, and be free from condemnation. While it is true that when we fail to walk after the Spirit we will feel condemned and we will be chastised for our disobedience, there is absolutely no truth to the idea that one of GOD'S children, having been born of the Spirit can ever be under condemnation again. See (John 5: 24) "Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me hath everlasting life, and SHALL NOT COME INTO CONDEMNATION, but is passed from death unto life." This is by no less authority than Jesus Himself. Not only did Paul base the reason for there being no condemnation to "them who are in Christ Jesus" upon the fact that God is the One Who delivers us through Christ Jesus our Lord, instead of the walk of the individual, but he also gives a further reason for the absence of condemnation thus, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Hereby he establishes the fact that the condemnation of which he speaks is that of sin and death; and the reason why this condemnation is no more, is that a greater law, "the law of the Spirit of life in Christ Jesus" has broken that bondage and "made me free from the law of sin and death." If I have been made free from the law of sin and death, there can be no more condemnation to me from that law; and this is exactly the apostle's message. We are no more under the law, but under grace as he has been telling us ever since Chapter III, verse 24, and for that reason we are no more under condemnation, if so be that we are in Christ Jesus our Lord. Admittedly we sometimes use the expressions, "walking after the flesh" and "being in the flesh" to describe some whom we believe to be children of GOD that are not doing what we think they ought; but anyone who seriously studies the Roman Epistle will be forced to agree that, in this letter, Paul never so uses it. If anyone thinks otherwise, let him carefully consider verse 9 of this chapter. According to Paul's usage of the terms, to be "in the Spirit", to "walk after the Spirit," and to be "led by the Spirit" all refer to one who is born of GOD; while to "walk after the flesh", to be "in the flesh," and to be "of the flesh" all apply to one who has not the new birth.

(Verses 3 and 4) "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 righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

Here the apostle asserts that the law, though "holy, and the commandment holy, and just, and good," (Ch. 7, v. 12), had a weakness, not of itself, but through the inability of the flesh to keep it, "the weakness of the flesh". Therefore man was not able to recover himself from condemnation, seeing that the law required perfect obedience, which man, because of the weakness of the flesh could not render, as Paul in another place tells us, "If there had been a law given that could have given life, verily righteousness should have been by the law." GOD, knowing from eternity that such was the condition of man, ordained "the law of the Spirit of life in Christ Jesus" His Son whom He sent into this world to take upon Himself the sins of His people and in their place suffer the condemnation of their sins. He came "in the likeness of sinful flesh," not "in sinful flesh." The serpent that Moses lifted up in the wilderness was in the likeness of the fiery serpents that bit the children of Israel , but totally without the poison of those serpents. In like manner Jesus had a body in the likeness of sinful flesh; and although it was a body of flesh, it was completely without sin. Yet in that flesh He took upon Himself our sins and bore them into the majestic court before the judgment throne of Almighty GOD and was there condemned to suffer the penalty for us. "That the righteousness of the law might be fulfilled IN us, who walk not after the flesh but after the Spirit." Nowhere in Holy Writ is it ever intimated that the righteousness of the law ever has been or ever will be fulfilled BY us in this world, but fulfilled IN us by virtue of the imputed righteousness of Jesus, The Christ. This is indeed a great mystery, that our Lord should, before the great throne of GOD'S judgment be declared guilty of our sins and condemned to pay the penalty for them while, by the same sentence we the guilty sinners worthy of nothing but eternal damnation, are declared pure and holy by virtue of righteousness of Him who loved us and took our sins upon Himself.

(Verse 5) "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit."

This is a simple yet most solemn declaration, one that will indicate to GOD'S little ones who are sincerely desirous of knowing, something of where they stand. There are in the world today, and have been from man's beginning, those who, as our Lord said, "honour me with their lips, but their heart is far from me". Such may in public make loud protestations of their love of GOD, while in secret they are concerned about nothing but fleshly pursuits and pleasures, never considering that "The eyes of the LORD are in every place, beholding the evil and the good," or they may even be what are classed as good moral men, and even very religious, but so filled with their own self righteousness that they, as did the Pharisee, are always thanking GOD that they are so much better than other men. Certainly, we remember our Lord's comparison of the Pharisee and the Publican, (Luke 18: 10 -14). On the other hand, he who is "after the Spirit" will be concerned about the things of the Spirit, and seeing the perfection of Jesus our Saviour will desire to be like Him. And upon looking at his own efforts to serve Him, and seeing what short comings and failures are there even at the best he can do, will be made to cry with the apostle, "O wretched man that I am! Who shall deliver me from the body of this death?" Then comes the precious comfort of his answer, "I thank GOD through Jesus Christ our Lord." As pointed out earlier, Paul's usage of the terms, "after the Spirit" and "after the Flesh," refer, respectively, to those who are born of the Spirit and those who are not. Never in this chapter does he even refer to what some call "time salvation."

(Verses 6 and 7) "For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against GOD: for it is not subject to the law of GOD, neither indeed can be."

The expressions, "carnally minded" and "spiritually minded," as used in this passage do not have reference to a child of GOD in two different frames of mind, as some contend, basing their argument upon 1 Corinthians 3:1-4. This is an entirely different subject from what the apostle was considering at that point. As long as a man is "carnally minded" according to Paul's usage of the phrase here, he is still under the condemnation of death; "For to be carnally minded is death." One in that condition is still dead in sin. In contrast to this, one who is spiritually minded has no condemnation because "the law of the Spirit of life in Christ Jesus" has made him free from the law of sin and death. Therefore "to be spiritually minded is life and peace."  The apostle says that the reason why being carnally minded is death is that the carnal mind is enmity (hatred) against GOD. Not only is it not subject to His laws, but it is such hatred against GOD that it CAN NOT be subject to them. Now the expressions, "subject to" and "not subject to" have no reference to the jurisdiction of GOD'S laws but only to obedience or disobedience thereunto. All people, and for that matter, all things are under the jurisdiction of the laws of GOD; but the carnal mind is such hatred against GOD that there is no way in which it can be obedient to His laws.

(Verses 8 and 9) "So then 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 dwell in you. Now if any man have not the Spirit of Christ, he is none of His."

How clearly and simply this defines both saint and sinner! The man in nature is carnally minded, at enmity against GOD, is unable to keep GOD'S law, and CANNOT please GOD. What can he possibly do toward his salvation? Some tell us that he can accept Christ as his personal Saviour and thus be saved. One would here have to raise this question, or these questions. First, Paul says that he cannot please GOD. Now question No. 1: would the act of accepting Christ please GOD? If so, the apostle says the carnally minded man cannot do it, because he cannot please GOD. On the other hand, if this is something that the man can do, upon the same foundation, it must not please GOD; and this brings us to question No. 2. Would GOD save a man for doing something that does not please Him? Therefore we repeat our original question, "What can he possibly do toward his salvation?" The answer is a single word, "Nothing." Unless GOD reaches forth and causes that man to be born of the Spirit there is no hope for him. However, GOD is fully able to do this; and if, and when, He does, that man will be no longer "carnally minded" but "spiritually minded;" and "to be spiritually minded is life and peace." So, although those who are "in the flesh" or "carnally minded" cannot please GOD, we do not have to fear this situation if we have the Spirit of GOD. For he tells us, "But ye are not in the flesh but in the Spirit, if so be that the Spirit of GOD dwell in you". This is the only antidote for sin. If the Spirit of GOD dwells in us we are forever free from condemnation. Indeed, in this condition we can still see our shortcomings and realize that were it not for GOD'S precious grace we would have no hope. But this realization itself becomes a source of comfort to us as we consider that it is only because we have been born of the Spirit that we can see these precious things and this is our evidence that He is dwelling in us. So we must be "not in the flesh but in the Spirit." "Now if any man have not the Spirit of Christ he is none of His." Unless and until His Spirit takes up His abode in that person, there is no hope for him, and he will not have the righteousness of the law fulfilled in him; for the Spirit of Christ is the only One Who can work this wonderful miracle.

(Verse 10) "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness."

The body, because it is "sinful flesh," and because that to it belong all the lusts, sinful desires, and sinful motions, was the leader in man's original transgression, as also in all following ones. It has ever been the trend of the body [or the flesh] to lead away from GOD. Therefore, seeing that the body of Jesus was slain for us because of these same sinful lusts, desires, and motions, (of our bodies, not His, for He had no sin), it readily follows that when Christ comes into us the body must of necessity die. That is, its power must be broken, "_ _ _or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? And then he will spoil his house." (Matt. 12:29) Certainly, no one would argue that the body is dead physically; but its power is broken and it is bound, or restrained, by the presence of One Who is much greater than it, namely, the Spirit of Christ our Lord. Then because of the righteousness of our Lord the Spirit is life. There is nothing, in time or eternity, more conducive to spiritual life and joy than the presence of Christ; because in Him are all things that delight and sustain the soul--even righteousness.

(Verse 11) "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you".

Notice that Paul says, "if the Spirit_ _ _DWELL in you." Here, as indeed in all other places where he speaks of the relation of GOD'S Spirit to His saints, he uses the word, "dwell." This shows us that the Spirit is not "here today and gone tomorrow," but has His continuous abode in the hearts of His saints. So, if He dwells in us, then He will, of a certainty, raise up and quicken these mortal bodies by that same Spirit by which He raised up the Anointed of GOD from the dead. This, to be raised from the dead by the mighty Spirit of the Living GOD, is the very highest hope of mortal man; and it can come about only through "the law of the Sprit of life in Christ Jesus". Our souls were quickened in regeneration, "the new birth," but our bodies await the day of the resurrection for their quickening.

(Verses 12 through 14) "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of GOD, they are the sons of GOD."

Here the apostle points out the fact that we do not owe the flesh anything, especially do we not owe it allegiance that we should follow its leadership. To this conclusion he has logically come by reasoning upon the fact that all the flesh has ever brought us is sin, which, in turn, only produces condemnation and death. Our allegiance and loyalty must be to the Spirit, Who has brought life and a sure promise of immortality. If we live after the flesh, we have the promise of one thing only: "ye shall die." On the other hand, if we "through the Spirit do mortify the deeds of the body," we have a sure promise of life, "ye shall live." Contrary to the teaching of popular religion, neither of these actions is conditional to the promise. They only describe and identify those on either side of the proposition. To live after the flesh is not the cause of death, but is descriptive of those who will die; nor is mortification of the deeds of the body the cause of life, but identifies and is descriptive of those who have life and will live. For the cause of life we have to look back to verse 2. "For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death." This is also what causes us to, "through the Spirit, mortify the deeds of the body.” Conversely, the absence of the Spirit leaves a man under the bondage of sin, an enemy of GOD, and a confirmed follower of the flesh. So that man will "live after the flesh", and unless the Spirit does at some future time take up His abode in him, he will most certainly die, not only physically, but he will also have his part in "the second death."

(Verses 15 through 17)"For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of GOD: 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 together."

Those who are led by the Spirit of GOD have not been brought into bondage that they should be afraid. They have been RELEASED FROM BONDAGE and can rejoice in the Spirit. Indeed, they have been overpowered by the Spirit of GOD, stripped of their fleshly armor in which they trusted, and made to see that if left to their own strength and righteousness they must certainly have been condemned and forever separated from all that is righteous, holy, and good. But these things are not to make them afraid that GOD will destroy them if they do not fulfill certain duties, as might be imposed upon a slave. Nay, rather, they have received the "Spirit of adoption, whereby we cry, Abba, Father." The word, "Abba," also means "father;" so to completely translate the phrase we have, "Father, O Father," just as a child, overcome with joy at seeing his greatly loved father for the first time after a prolonged absence would say. Now let us inquire into the expression, "Spirit of adoption." Since the word, "Spirit", is already well known, we will consider "adoption." The dictionary gives the following: "adoption, the act of adopting, the state of being adopted; voluntary acceptance; admission into more intimate relations". Since this definition, in the first three parts, makes use of the verb from which the noun was taken, perhaps we should look at the verb. "Adopt, to choose or take to one's self, as a child, an opinion, or a course of action." Since the apostle has said that it is by this "Spirit of Adoption" that we are made to cry, "Father, O Father," obviously his meaning of the phrase is, "the Spirit whereby God has made choice of us as children and has brought us into more intimate relation with Him." Thus, we see that, far from having need to be afraid, we have every reason to feel free from bondage, and to rejoice that we have been, of GOD, brought near to Him and admitted to such intimate relation with Him that Jesus Himself calls us "friends." And the apostle John says, (1 John 3:2) "Beloved, now are we the sons of GOD, and it doth not yet appear what we shall be: but we know that when He shall appear, we shall be like Him; for we shall see Him as he is." Then to add to our comfort Paul says, "The Spirit itself beareth witness with our spirit, that we are the children of GOD:_ _ _if so be that we suffer with Him, that we may be glorified together." So even our suffering becomes a comfort to us. For if we suffer with Him, or for His sake, the "Spirit itself" testifies to us that we are the children of GOD. Paul says further that if we are the children of God, we are heirs of GOD and joint heirs with Jesus Christ. So there is nothing of which to be afraid.

(Verse 18) "For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us."

Here Paul sets forth a very profound principle for the consideration of the saints. GOD, in His appointed time, will reveal in us such glory that it, even in anticipation thereof, should make us consider that whatever hardships there may be along the way, they are not worthy even to be counted in comparison to it. In truth, none of us today have undergone any trials worthy of mention. Someone may have slighted us or made some effort, either by word or deed, to cause us a little inconvenience, but who among us has been stoned and left for dead for the sake of the gospel? Who of us has been beaten with iron rods, or cast into prison for our testimony of Christ? Have we been put into the arena to fight against wild beasts because we believed in our Lord Jesus? All these things, and more, had Paul and other Christians of his day endured; and, in spite of all these, he says that they are not worthy of consideration when viewed in the light of the "glory that shall be revealed in us." What a wonderful promise we have! In its light we can boldly face all that may lurk in the darkness around us. Remember David's statement, {Psalms 23:4}, "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me." This has, in all ages, been the answer of faith against the threats and persecutions of the world.

(Verses 19 through 23)"For the earnest expectation of the creature waiteth for the manifestation of the sons of GOD. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same, in hope because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of GOD. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body".

In this quotation there is one word that is the key to any proper understanding of the whole. That word is the Greek word, "ktisis". The meaning of this word in English is "the act of creating, creation." As we read farther in the Lexicon, we find also this meaning for it; "the aggregate of irrational creatures, both animate and inanimate, what we call nature." Then one of the examples listed for this last usage is Romans 8:19-21, the very quotation we have before us. As will be noticed, this word is in the above quotation four times. Three times it is translated "creature," and once "creation," but the same Greek word is used in all four places. With this background, let us examine the passage before us. "For the earnest expectation of the creature (creation or nature) waiteth for the manifestation of the sons of GOD. _ _ _ Because the creature (creation or nature) itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of GOD." The earth, the forests, the fields, the animal kingdom, and all nature are waiting for the time when the sons of GOD shall be fully manifested, or brought forth, in the glory of GOD. In that day this same creation shall be delivered from the bondage of corruption. Remember the Apostle Peter's declaration, (2 Peter 3:10-13), "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of GOD, wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness". Consider also his sermon at the healing of the lame man at the beautiful gate of the temple, (Acts 3:20 -21). "And He shall send Jesus Christ, which before was preached unto you: Whom the heavens must receive until the times of restitution of all things, which GOD hath spoken by the mouth of all His holy prophets since the world began". As everyone knows, "restitution" means "the restoring of that which is lost or taken away." So far as the earth and nature (the creation) are concerned, what has been lost or taken away? Let us first look at the, so called, "animal kingdom". According to GOD'S word there was not a carnivore in the world until the fall of Adam. See Genesis 1:30 ; "And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat (food) and it was so." It is evident that, as a result of the curse laid upon the earth for the sake of Adam's sin, this glorious situation was taken away and in its place we have the present condition, which is known as "the law of the jungle" or "The law of tooth and claw." GOD has promised to restore the wonderful peace and harmony of that glorious time. See especially Isaiah 11:6-9 and Isaiah 65:25. Many attempt to destroy the literal truth of these passages by their, so called, "spiritualizing" of them. But a close examination of the context of these two passages should convince any serious student of GOD'S word that He has in view the glory of His kingdom when He shall have restored all things, instead of the gospel church in its militant phase, to which those who do not believe that GOD could say what He meant try to apply these scriptures, as well as all the promises God made to Israel. As one commentator has said, they have adopted a "Replacement Theology" whereby they try to claim that GOD has completely cast away Israel and replaced her with the gospel church. This they try to accomplish by their "spiritualizing." Certainly there is a spiritual import to the word of GOD, but if His word is not true literally, how can it be the basis for spiritual truth? For the condition of the creation from the viewpoint of the "vegetable kingdom" compare Gen. 2:9 with Gen. 3:17-18. The first selection reads, "And out of the ground made the LORD GOD to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil". The second is thus: "And unto Adam He said, Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth unto thee" Thus the creature (creation or nature) is waiting in earnest expectation for the manifestation of the sons of GOD, at which time it also will be delivered from the bondage of corruption into the glorious liberty of the children of GOD. "For the creature (creation or nature) was made subject to vanity, not willingly, but by reason of him who hath subjected the same, in hope . . ." In our King James Version of the Bible, the comma near the end of this quotation is placed after "hope" However this is something that was added by the translators, for in the Greek texts from which they worked there was no comma at all. In fact there was very little punctuation at all; and the context bears out the fact that "in hope" belongs, not to the being made subject to vanity, but to the being delivered from it. The creation was indeed made subject to vanity; but the apostle says that was "not willingly". That is it was not of its volition or will, "but by reason of him who hath subjected it". This was none other than Adam. When he violated the commandment of GOD in the Garden of Eden, GOD drove him out and for his sake cursed the earth, and indeed the whole creation. In Rev. 22:3 we find a statement that will not be true until the time there described, "And there shall be no more curse." Until that day, Paul says, "For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, (creation, or the things of nature), but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body". Not only does all nature groan and travail in pain while waiting for that day, but even those of us "who have the firstfruits of the Spirit," or as Paul calls it in Ephesians 1:14 , "the earnest of our inheritance," groan within ourselves while waiting for "the redemption of our body," the, resurrection. Someone will surely say that the things of nature can not suffer pain and can not groan. My question to such is, "Can they experience joy and gladness?" On one occasion as Jesus entered into Jerusalem , the people were rejoicing and praising GOD for the wonderful things they had seen, (Luke 19: 39 -40), "and some of the Pharisees from among the multitude “said unto Him, ‘Master, rebuke Thy disciples.’ And He answered and said unto them, ‘I tell you that, if these should hold their peace, the stones would immediately cry out.’" To paraphrase a question which Jesus once asked, (Mark 2:9) "Whether is easier, for the stones to cry out in praise to GOD? Or for the things of nature to groan and travail in pain?"

(Verses 24 through 27) "For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 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."

We have earlier given a somewhat lengthy discussion of "hope" and to do so again at this point seems unnecessary. One thing we might point out is that the Apostle Paul says, "We are saved by hope." This by no means implies that hope is what brought about our being born of the Spirit. Instead the word translated "saved" might have been a little clearer to some if it had been translated to one of its other meanings, "kept." Indeed it is that confident expectation of the fulfillment of all the promises of GOD that keeps us, as the Apostle Peter says, "unto salvation ready to be revealed in the last time." (1 Peter 1:5) In addition to being kept by hope we should also be encouraged by the fact that we have a great Helper, the Spirit, Who is continually making intercession for us. Even though we are weak, and sometimes totally ignorant of our own needs, He knows exactly what we do need and makes intercession for us according to the will of GOD; and that with such groanings that we would not even be able to utter them. This does not relieve us of the duty, nor bar us from the privilege of praying, but is a great helper to our prayers. Although we do not know what to pray for as we ought, there are some things for which we do know that we need to pray, such as, the constant leadership of the Holy Ghost, a more humble spirit within our hearts, a closer walk with GOD, a better understanding of His word, together with many other things. Then too He has commanded us to pray not only for ourselves and our friends, but also for our enemies, and even the whole of mankind. While we busy ourselves praying for persons and things for which He has taught us to pray, the Spirit makes intercession for us concerning those things that we know not of; and our Heavenly Father knows "what is the mind of the spirit, because He maketh intercession for the saints according to the will of GOD."

(Verses 28 through 34) "And we know that all things work together for good to them that love GOD, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified. What shall we then say to these things? If GOD be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of GOD'S elect? It is GOD that justifieth. Who is he that condemneth? It is Christ that died, yea rather, is risen again, Who is even at the right hand of GOD, Who also maketh intercession for us."

How often we hear people argue over the meaning of the first part of this text! Yet the truth is so obvious that its very simplicity becomes a stumbling stone to some. The first thing we need to consider is the writer, the Apostle Paul. He was not only an apostle of our Lord and inspired by the Holy Ghost to write this letter, but he was also sufficiently trained, or educated in language to know what words to use to convey his meaning. Therefore there is no reason to enlarge upon or restrict what he has said. Our next consideration should be, "What is his purpose in writing this?" To get this before us, consider the beginning and the ending of the chapter thus: "There is therefore now no condemnation to them who are in Christ Jesus._ _ _For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, (created thing) shall be able to separate us from the love of GOD, which is in Christ Jesus our Lord." By this the purpose of the whole chapter immediately comes clear, namely, the positive assurance to GOD'S little children of the security of ultimate glory to them by reason of the eternal love of GOD for them. Since the purpose of the chapter is to comfort and strengthen, what can be more to this point than to know that, no matter what we may have to suffer in this world, it will all work out to our final good and ultimate glory. In 2 Corinthians 4:17, this same Apostle says, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." Some try to limit the scope of "all things" in verse 28 to the acts of GOD mentioned in verses 29 and 30. To do so is to butcher the language and insult the intelligence of the Apostle Paul. If this had been his meaning, he was well enough acquainted with the language he was using that he surely would have said, "And we know that all THESE things, foreknowledge, predestination, calling, justification, and glorification, work together for good_ _ _." Indeed they do; but his meaning has a far wider scope. In fact he lists these five acts of GOD as the reason that all things do work together for good to those who love GOD; and while he says this, another fact stands clearly forth. He DID NOT say that all things work together for good to those who DO NOT love GOD. Perhaps one reason why some can not see this is that they equate good with pleasant. These two words are not always synonyms. "For whom He did foreknow, them he also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren." Obviously, in its usage here, the word, "foreknow" means more than "to have prior knowledge." Otherwise, one or the other of two things would be true; and the scriptures deny both. One of these is that GOD did not know the wicked beforehand: but Proverbs 16:4 says, The LORD hath made all things for Himself: yea, even the wicked for the day of evil." Other scriptures also witness that GOD is omniscient, knowing all things; so this does away with the first idea. The other is that since GOD did know the wicked also beforehand, they too will be saved. This too falls completely apart in the face of such scriptures as Psalms 9:17, "The wicked shall be turned into hell, and all the nations that forget GOD." So we are brought to the conclusion that Paul must have had in mind much the same thought as did the Apostle Peter, (1 Peter 1: 2) "Elect according to the foreknowledge of GOD the Father_ _ _." The word "know" often means "give recognition" to someone or something, and in this case "foreknow" certainly means that God had previously given recognition to some, and those to whom He had given this recognition are the ones He predestinated to be conformed to the image of His Son. For many years a very foolish and false expression has been popular with some. That expression is, "GOD did not predestinate things; He predestinated people." In common usage, we consider "things" to include, among other things, events, and experiences. This being true, verse 29 certainly kills the idea mentioned above. "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son_ _ _."  In this statement the apostle clearly states that GOD did predestinate the persons AND the experience to which they would be brought. Indeed, to say that a person is predestinated immediately brings up the question, "To what?" because the thought can not be completed without the answer to this question. We fondly cherish the hope of being "conformed to the image of His Son" in the resurrection, but do we give proper consideration to being conformed to His image in this life? Which image do we know most about? that which He bears now, or that He presented here on earth? Peter, James, and John were permitted to see His glorified image when they were with Him on the Mount of Transfiguration. There are many scriptures that speak of the glory and majesty of our Lord, but none of them describe Him in detail. The Apostle John even says, (1 John 3:2), "and it doth not yet appear what we shall be: but we know that when He shall appear, we shall be like Him for we shall see Him as He is." This shows us how little we know about His glorified image. On the other hand we have a very good description of His image while here on earth. See especially Isaiah 53:1-12, as well as many other passages. As He was in the very act of giving His life for us on the cross, He said, "Father forgive them, for they know not what they do." Hebrews 5:8 says, "Though He were a Son, yet learned He obedience by the things which He suffered", and Hebrews 2:10 says, "For it became Him_ _ _to make the captain of their salvation perfect through suffering." The Apostle Peter tells us to grow in grace and the knowledge of the Lord Jesus the Christ. Certainly nothing can mold us more to His image than experiencing the things that He experienced, such as suffering. David said, "Before I was afflicted I went astray," and this has been not only our personal experience but is the history of GOD'S people in all ages. The only thing that brings us closer to His image is suffering. In the furnace of affliction He tempers us and purges away our dross. He has predestinated us to be conformed to the image of His Son. This will without doubt be finished only in the resurrection, but it will just as surely be done in a measure while we live here in this world. Paul continues to give the reasons why "all things work together for good to them that love GOD." Not only has GOD predestinated His foreknown, or chosen ones, to be conformed to the image of His Son. He has gone much farther to make sure that what He has predestinated will be accomplished. "Moreover, whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified." This verse is so clearly and concisely stated that there is no necessity for any explanation. Its chief comfort to us is not in how or why GOD did these wonderful works for us, but in the fact that He DID DO THEM. The last item, glorification, has been begun in us by the birth of the Spirit, or regeneration, and will be completed in the resurrection. Paul says, in Phil. 1:6, "Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ." What blessed comfort to feel that we are embraced in these wonderful works of GOD and to be assured that one day, we, by the grace of GOD, shall be fully conformed to the image of Christ Jesus our Lord. While feeling this assurance, we can say, with the apostle, "What shall we then say to these things? If GOD be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of GOD'S elect? It is GOD that justifieth. Who is he that condemneth? It is Christ that died, yea rather, is risen again, who is even at the right hand of GOD, who also maketh intercession for us." There is absolutely no argument that can be made successfully against the security of GOD'S saints, even in the worst trials and greatest dangers they will ever have to face. GOD who has foreknown, predestinated, called, justified, and glorified them, loved them so much that He delivered up His own Son to the death of the cross to save them and bring them into the inheritance. Surely, He will not fail to finish that for which He has already paid so great a price, but will on the day in which the Son is manifested in all the glory of the kingdom, "with Him also, freely give us all things." Since it is GOD, Who has justified us, no one can bring a valid charge against us. Satan is always bringing false charges against the saints, and is for that reason called the "accuser." However, since GOD has justified us, Satan can find no charge that will stand against us. In addition to this, Christ is the One, Who has died for us to set aside the condemnation under which we were. And moreover, He has arisen from the dead, is even now at the right hand of GOD, and by His very presence before the Father, is a perpetual intercession for us in that His presence is a constant reminder that He has completed the work of salvation and is only awaiting the appointed time to come back for His own. This same Christ is also "the judge of the quick and the dead". So since He alone has the authority to condemn, and has Himself set aside the condemnation, there is no one who can condemn, and the saints are forever free!

(Verses 35 through 39) "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature (created thing) shall be able to separate us from the love of GOD which is in Christ Jesus our Lord."

When Paul asked the question, "Who shall separate us from the love of Christ?" and then named the seven things that some might fear would do so, we should keep in mind that this is no rhetorical question. He had already experienced every one of them except the seventh, and, so far as he knew it might be waiting for him at his next step. So, when he says, "Nay, in all these things we are more than conquerors through Him that loved us," we have the assurance of "one who has been there." He knew whereof he spoke; and the remainder of this quotation is such a ringing declaration of faith that it has seldom, if ever, been equaled, and surely never surpassed. Having named everything that one could imagine might separate us from the love of GOD which is in Christ Jesus, he finishes his declaration thus: "_ _ _nor any other created thing shall be able to separate us from the love of GOD, which is in Christ Jesus our Lord." If you can not find comfort and strength in this chapter, I fear you will not find it in the Holy Bible.

Chapter 9

(Verses 1 through 5) "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of GOD, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, Who is over all, GOD blessed forever. Amen.”

Paul begins this discussion by first solemnly affirming that the testimony he is giving is true. It is mot just a statement designed to draw sympathy as is often the case when people talk about their sorrows, but it is a declaration of the true feelings of his heart, witnessed by his conscience, and sanctioned by the Holy Ghost. His heart was continually burdened with great sorrow for the sake of the Israelites, those who were his "kinsmen according to the flesh," that is, National Israel. The occasion of this heavy sorrow is the fact that they didn't believe in Christ Jesus. They were shut up in the prison of unbelief and, as the apostle explains a little later, they are cut off for their unbelief. His love for them was so great that he says, "I could wish that myself were accursed from Christ" for their sakes. If his being accursed from Christ would bring them to Christ, he would be willing thus to suffer for them. Nevertheless, he knew that this would avail them nothing. So he had "great heaviness and continual sorrow" in his heart. What a sad picture! The only nation on the face of the earth, that ever was, or ever shall be, blessed in the peculiar manner in which they were, is now cut off from the blessings of GOD, because in their unbelief they refused to hear His word, and turned away from His Anointed. Paul mentions these special blessings that were theirs, to wit, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of GOD, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, Who is over all, GOD blessed forever. Amen." It seems that the "adoption" here mentioned is not that spoken of by the apostle in Ephesians 1:5, but rather the choice of the nation of Israel as GOD'S own peculiar nation of people, His delivering Them from the bondage of Egypt, and His bringing them into The Promised Land. No other nation was ever so miraculously dealt with; and this certainly fulfills the criteria for "adoption." Indeed GOD'S special care has continued with Israel even to this day in spite of the fact that they are now shut up and cut off in unbelief. The fact that there is today a Nation of Israel is living witness of this; and not only so, but GOD has promised to restore Israel in His appointed time; and no one and nothing can prevent the fulfilling of this promise. It was to Israel, and no other people or nation, that GOD manifested His glory in the pillar of cloud by day and fire by night, in the great display at Mt. Sinai, and the glory of GOD, as it filled Solomon's temple at its dedication, as well as in many other times and manners. He made Israel the custodian of His law, His covenants, and His tabernacle. He delivered to them His promises, not only those concerning the blessings that were in store for Israel , but those also that embraced the Gentiles. All the fathers, Abraham, Isaac, Jacob, etc., were Jews; but the climax of all their blessings is that "as concerning the flesh" Christ Jesus our Lord was a Jew. He it is Who is over all and is the Eternal Blessed Son of GOD. Still with all these blessings Israel was, and is today, shut up in unbelief.

(Verses 6 through 13) "Not as though the word of GOD hath taken none effect. For they are not all Israel which are of Israel : but, In Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of GOD: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (for the children being not yet born, neither having done any good or evil, that the purpose of GOD according to election might stand, not of works, but of Him that calleth;) it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated."

Paul here declares that in spite of the fact that the nation of Israel is cut off for, and shut up in, unbelief, this is no indication that the word of GOD has been ineffective. On the contrary it has been of great effect, even to the dividing asunder, or separating of the children of GOD from the world. It has only now made manifest a great truth, which had for centuries been overlooked by men, namely, "They are not all Israel which are of Israel ." The apostle's reference to GOD'S promise, "In Isaac shall thy seed be called," does not at all intend that all the descendants of Isaac, according to the flesh," are children of GOD as opposed to the descendants of Ishmael, who are cut off. Such an interpretation would be contradictory to his next statement, "That is, they which are the children of the flesh, these are not the children of GOD_ _ _." His point is that, just as Isaac was given according to the promise and contrary to nature, so are the children of GOD born into His family according to His promise; and that also is contrary to nature. Then, to remove all doubts as to his meaning, he recounts the prophecy that was given to Rebecca, the mother of Jacob and Esau, to wit, "The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated." This was said before either of the children were born, so of course, neither had done any good or evil for which to be loved or hated. Yet such is the purpose and will of GOD that He said "Jacob have I loved, but Esau have I hated"; and this was for the expressed purpose of proving to man that His purpose according to election is not of works. That is, it is not dependent upon, nor predicated upon, works of the individual, but solely upon Him that calleth. This purpose and this election spring forth from and depend solely upon GOD Himself. He therefore calls whom He will; and those called are the children of GOD. Upon them, and in them, the word of GOD has had wonderful effect. They are "the called according to His purpose."

(Verses 14 through 18} "What shall we say then? Is there unrighteousness with GOD? GOD forbid. For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of GOD that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew My power in thee, and that My name might be declared throughout all the earth. Therefore He hath mercy on whom He will have mercy, and whom He will He hardeneth".

This is by no means the only place in Holy Writ that teaches the full and complete sovereignty of GOD, but it is undoubtedly one of the strongest direct statements thereof. In fact, it is so strong and so directly to the point that the apostle was fully aware that some would take occasion therefrom to charge GOD with injustice. Therefore he brings forth both the question and the answer, saying, "Is there unrighteousness with GOD? GOD forbid." He then, instead of immediately proving GOD'S right to love one and hate another or choose one and pass by another, proceeds to first offer more and stronger evidence that this is exactly what GOD does, and leaves the proof of GOD'S right to do so until verse 20. The scriptures furnish all the evidence necessary to the work in hand. First Paul points out that GOD Himself said, to Moses, "I will have mercy on whom I will have mercy, and compassion on whom I will have compassion." Thus we have GOD'S own word that He will not be forced, driven, led, nor influenced into manifesting His mercy to anyone. But He will, on the contrary, bestow it upon whom He will, altogether according to His own sovereign will and pleasure, without consulting any of His creatures regarding His action and without this action's being in any way dependent upon either the works or the will of the recipient. He then tells us, "It is not of him that willeth or of him that runneth, but of GOD that sheweth mercy." Next he calls to our attention another instance of this same truth when GOD said, to Pharaoh, "Even for this same purpose have I raised thee up, that I might shew My power in thee, and that My name might be declared throughout all the earth." Pharaoh was a wicked man, but GOD "raised him up", that is, He set him on the throne of Egypt and gave him dominion over even His own chosen people. Why? That HE might show forth His power in breaking Pharaoh's bondage over the Israelites that in so doing His own great name would be declared throughout the earth. Not only did GOD set this wicked king over His own people. But after they cried to Him for deliverance, and after He commissioned Moses to go down into Egypt and bring them out; He yet hardened Pharaoh's heart again and again, that He might have further occasion to show forth His power in the plagues He sent upon Pharaoh and the Egyptians. See especially Exodus 7:13 , 9:12 , 10:1,and 10:27 . With this testimony as a foundation Paul comes to this conclusion: "Therefore hath He mercy on whom He will have mercy, and whom He will, He hardeneth."

Again the apostle anticipates the objection that some will even raise today. {Verses 19 through 21} "Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against GOD? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?"

Man, when we attempt to compare him to GOD, is of no more consequence or importance than the clay in the hands of the potter. The potter can take of the clay and make a vessel that he will finish out so beautifully that it will be kept and cherished by generation after generation, indeed a vessel to honor. Of the same lump he can make another vessel designed for some menial service and soon to be cast away or destroyed, thus a vessel to dishonor. Surely no one would argue that he was unjust in making such a difference between the vessels. All would admit that he had a perfect right to do so. Yet some will vehemently argue that God would be unjust if He exercises the same right with man, never considering that not only did God form man from the dust of the earth, but also created the dust from which He made him. However, Paul declares here, as is also testified elsewhere in the word of GOD, that this is exactly the footing upon which man stands before GOD. He is "the thing formed" and GOD is "He, Who formed it." Therefore, notwithstanding all his high boasts and claims to the contrary, man has not the slightest shred of right to question GOD concerning any of His works, appointments, or purposes, but as the Preacher says, "Fear GOD and keep His commandments: for this is the whole duty of man." (Ecclesiastes 12:13). The one whose heart is warmed by the love of GOD will not ask, "Why doth He yet find fault?" but will humbly thank GOD for the mercy shown him.

Having fully established that GOD not only has the right to be, but IS fully sovereign in showing mercy to some and withholding it from others, Paul asks, in verses 22 through 24, "What if GOD, willing to shew His wrath, and make His power known, endured with much longsuffering the vessels of wrath fitted for destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us whom He hath called, not of the Jews only, but also of the Gentiles?"

It seems that the apostle's primary intention in asking this question is to bring forcefully to mind the fact that if it is the will of GOD to deal thus with man, He is perfectly within His rights and it is none of our business. However, we should examine also the acts of GOD, which are here set forth. First, "What if GOD, WILLING to shew His wrath_ _ _?" Some might take this to imply that GOD just does not object to showing His wrath, that is, He is passively willing that it should be manifested. Yet, if we consider this in the light of what He said to Pharaoh in verse 17, and in view of the immutability of GOD as elsewhere declared, we can come to only one conclusion, namely, that it is by the sovereign act or exercise of His eternal will that He demonstrates His wrath and makes His power known. This is often done in some measure here in time, but will have its complete fulfillment on that great "day of judgment and perdition of ungodly men." Until that day GOD endures "with much longsuffering the vessels of wrath fitted to destruction," only sending upon them meanwhile such judgments as are essential to the holding of them in check lest they should destroy the "vessels of mercy which He had afore prepared to glory." In Chapter VIII, Paul said, "Whom He justified, them He also glorified." However the principal glory with which they are presently glorified is by the gift of faith which enables them to look forward with confidence and longing to that day when they will be glorified with the full glory of the presence of GOD. The "riches of His glory" will be fully made known to them on that day. And until then they, by the glory of that faith, can rejoice in contemplation of that glory, which shall be theirs on that day when Jesus, the Righteous Judge, shall say, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Again the apostle affirms that this includes all whom GOD has called, "not of the Jews only, but also of the Gentiles."

(Verses 25 and 26) "As He saith also in Osee, I will call them my people, which were not my people: and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living GOD."

This fully establishes Paul's affirmation that the Gentiles are included as well as the Jews. This passage from Hosea he uses as the cap stone of his argument. This does not constitute any change in the mind of GOD, but is in perfect harmony with His will and purpose from all eternity. The only seeming change is the laying aside of that which had finished its work according to His purpose, the law, and the bringing in of the gospel dispensation wherein He will call a people from the Gentiles; all of which He not only had purposed in Himself, but had also revealed to His prophets that when He should bring it to pass it might be manifest that it was according to His purpose and not the result of circumstances as some seem to think.

(Verses 27 through 29) "Esaias also crieth concerning Israel , Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: for He will finish the work, and cut it short in righteousness: because a short work will the LORD make upon the earth. And as Esaias said before, Except the LORD of Sabaoth had left us a seed, we had been as Sodoma, and made like unto Gomorrha"

This is further proof that the cutting off of Israel is according to purpose and not by chance, seeing that God revealed it to Isaiah centuries before it came to pass. Here we see that to Isaiah was revealed not only that Israel was to be cut off, but that also God had purposed to reserve a remnant lest Israel be as Sodom and Gomorrha, which GOD utterly destroyed with fire from heaven. We see this even in our day. Only a few of the Jews were given grace to believe in Jesus, the Christ, while the multitude, blinded and hardened in heart, not only did not believe, but did everything they could to prevent others, even to putting them in prison, and in many instances putting them to death. Thus if God in His mercy had not seen fit to spare a remnant for His own purpose, {"Except the LORD of Sabaoth had left us a seed"} the whole race must certainly have perished.

This brings us to a very interesting situation, which Paul sets forth in verses 30 through 33. "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel , which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone; as it is written, Behold, I lay in Sion a stumbling stone and rock of offence: and whosoever believeth on Him shall not be ashamed."

The apostle first asks to what conclusion we can come from the premise he has established. His answer is that, the Gentiles who, because they had no access to the law that it might direct them to seek after righteousness or even identify what righteousness is, had not sought after righteousness, have nevertheless now attained to righteousness, not the righteousness of the law, but that "which is of faith." This is a better righteousness than that of the law; for it justifies men, as it is written, "The just shall live by faith," while that of the law does not justify anyone, for "By the deeds of the law shall no flesh be justified." Furthermore, Israel [the Jews] having the law of GOD to direct to righteousness, and following "after the law of righteousness, hath not attained to the law of righteousness." That is, those who sought not after righteousness have found it, while those who did seek it have not. Paul immediately asks a question and then follows it with the answer, "Wherefore?" Why is it thus? There is only one reason. "Because they {the Jews} sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone _ _ _." The Jews all the time had been looking to the deeds of the law, the sacrifices, and offerings they were required to make, and the ordinances and rituals they were directed to keep, seeking in them righteousness and not looking by faith to Him Who gave meaning to these things, the Messiah, Christ Jesus the Son of GOD, of Whom all these things testified and by Whom all who believe in Him are justified from all their sins; also upon Whom all who looked to the shadow instead of the substance stumbled. Thus as the prophet had said, "Behold, I lay in Sion a stumbling stone and rock of offence: and whosoever believeth on Him shall not be ashamed." The very One Who, to those who have not faith, is a stumbling stone and rock of offense, is to all who believe in Him "the head of the corner" and they shall never be ashamed. This reaches both Jew and Gentile.

(Verses 1 through 4) "Brethren, my heart's desire and prayer to GOD for Israel is, that they might be saved. For I bear them record that they have a zeal of GOD, but not according to knowledge. For they being ignorant of GOD'S righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of GOD. For Christ is the end of the law for righteousness to every one that believeth."

There are many today who, by their so called "spiritualizing" of everything they read in the scriptures, very often completely destroy the real lesson of GOD'S word. One outstanding example of this is their interpretation of Paul's statement in verse 1. They will tell you that " Israel ", in this passage, means the gospel church. Nothing could be farther from the apostle's meaning. He has, in the preceding chapter, been bewailing the low estate of the nation of Israel who have, for a while, been shut up in unbelief, cut off from faith in our Lord Jesus the Christ, and cut off from the gospel. He is continuing that same discussion. Here he addresses Gentile brethren, but he is speaking of the Jews when he says, "My heart's desire and prayer to GOD for Israel is that they might be saved". Whatever else we may think, we must see that Paul was deeply concerned and very heavily burdened with sorrow for those who were his "kinsmen according to the flesh." He had very good reason indeed to be so. For he knew that as long as they were suffered to go on in unbelief and blindness of heart, they were lost. Some of the above mentioned "spiritualizers" will say that these for whom Paul prayed were children of GOD and were lost only to the enjoyment of a life in the church, or give some similar explanation; but it seems very unlikely that if this were the case, the apostle would be so heavily burdened for them that, as he said in Chapter IX, he could wish himself accursed from Christ for their sakes. No, indeed, this is a far more serious matter. His prayer for them is "that they might be saved." His meaning is that he prayed that GOD might be pleased to grant them grace and faith, and call them into the kingdom of His dear Son. Remember the Apostle Peter's declaration, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." (Acts 4:12 ) See also our Lord's own statement to the Jews, "Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins." (John 8:23-24). Then read John 8:42-47. From this one should be able to "get the picture." Paul was concerned enough over them to pray for their salvation as he fully realized that in their present condition they were lost and had no access to Christ. We sometimes meet those who tell us, "There is no need to pray for the lost. GOD is going to save His elect without the loss of a single one, whether we pray for them or not." Certainly we grant that the Bible teaches us that God will indeed save His elect according to His own will and without any dependence upon our prayers or any other work that we can do. Furthermore, it teaches that "no man can come to" Christ except the Father draw him. Nevertheless, the Holy Ghost does not lead us into so callous a frame of mind that we can rest at ease knowing that even one of those we love shows no evidence of the love of GOD in his heart. Rather, our Lord has told us to pray for all men, even our enemies and those who persecute and despitefully use us. In Paul's "heart's desire and prayer to God" is a simple but wonderful example of obedience to this commandment. Not only had the Jews persecuted Jesus and finally persuaded the Roman governor, Pilate, to order Him crucified; but not satisfied with this, they persecuted the disciples of our Lord until we hear the Apostle Paul saying to them (Acts 18:6), "Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." Neither was this the end of their persecution of Paul and the other disciples. It is said that all the apostles except John received violent deaths at their hands, and he suffered imprisonment and exile. Still we find the Apostle Paul praying to GOD that Israel might be saved. He even testified on their behalf that they had a zeal of [or for] GOD. However this zeal was "not according to knowledge." Since to be according to anything is to be in agreement with it, it clearly follows that to be "not according" to something is to be contrary to it. So their zeal was contrary to knowledge. Therefore the zeal they had was a zeal of what they considered GOD, but was contrary to the knowledge of GOD. They had been taught about GOD, but not OF GOD. Had they been taught OF GOD, they would not have been ignorant of His righteousness, but would have come to Christ, as Jesus said, "Every man therefore that hath heard, and hath learned OF the FATHER, cometh unto me." (John 6:45) It was because of their ignorance of GOD and His righteousness that they went about to establish their own righteousness and would not submit themselves to Christ Who is the righteousness of GOD. The zeal they had was a "zeal of GOD" according to what they had been taught of man. That is, according to their interpretations of the law and according to their traditions; all of which amounts to nothing more than a zeal for the outward show of worship, just as many today have become so steeped in the traditions of their own "church," that these traditions mean more to them than the word of GOD itself. In short, having never had their hearts justified by faith, they have never been able to receive Christ Who "is the end of the law for righteousness to everyone that believeth". Therefore they, knowing not the righteousness of GOD, which through the gospel is "revealed from faith to faith," are still wallowing in their own sins and trying to establish a righteousness of their own, just as were the Jews and with the same result, "they have not submitted themselves unto the righteousness of GOD." So since this zeal, be it ever so fervent, is not founded upon faith in the Lord Christ Jesus, but upon the perishable works of man, it is of no avail. Lest anyone think that this "zeal of GOD but not according to Knowledge" is an evidence that these were children of GOD, consider again John 8:42-47, and remember that these very Jews to whom our Lord addressed these remarks are the same ones of whom Paul here speaks. They had the same zeal. That zeal caused them to demand the crucifixion of the Lord Jesus.

Having given us a description of the Jews as stated above, Paul now sets forth a contrast between the righteousness, which is of the law and that which is of faith. (Verses 5 through 13) "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness, which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that GOD hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved."

Paul once said that so far as the righteousness which is of the law is concerned, he was blameless. Here he tells us, by quoting Moses, what this righteousness is: "The man which doeth those things shall live by them." This, at first glance, may seem to be a very honorable and worthwhile righteousness, one which keeps a man busy doing the commandments of GOD and thus living by them. Yet, insofar as it may pertain to the salvation of the soul it is fraught with many dangers. First of all, if we keep the whole law except one point, no matter how small we may deem that point to be, we are guilty of transgressing the law of GOD, and before Him we stand guilty of the whole. Then too, we were dead in trespasses and sin; and no law was given that could give life. Also the sacrifices and offerings were efficacious, not of themselves, but only by reason of Him of Whom they are types and as such bear witness. Furthermore man, by reason of his weakness, is subject to forgetting that which is afar off, and looking to that which is at hand, thus becoming more interested in and dependent upon the offerings themselves than Him of Whom they witness. This is just what the Jews had done, to such an extent that when He, Who gave meaning to their sacrifices appeared, they rejected Him in favor of their own puny efforts toward righteousness by the deeds of the law. In short, their righteousness had degenerated to nothing more than ritual and tradition. Real faith had long before departed. This can even happen to the "professed Christian" today, that is, one who has not real saving faith in the Lord Jesus the Christ, but is trying to establish his own righteousness by works. The righteousness which is of faith far excels this. Paul first tells us what this righteousness DOES NOT DO. It does not prompt us to ask, even in our own minds, "Who shall ascend into heaven? (that is, to bring Christ down from above) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)" Such questions spring not from faith but from unbelief and show that the one who asks such does not believe that Christ has risen from the dead nor that He will return from heaven to gather up His own as He has promised. The righteousness that is of faith never asks such questions. Those to whom GOD has given faith and unto whom He has imputed the righteousness of His Son, Christ Jesus, simply believe His word. Since faith is a fruit of the Spirit, it is kept replenished by the Spirit. And those who have been blessed with it are, as the scriptures say, in another place, "as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to GOD by Jesus Christ." (1 Peter 2:5) "But what saith it?" Certainly there is great comfort in that which faith says to us. It assures us that if we are of those who believe that GOD has raised up Jesus from the dead, we will also be among those for whom He will come the second time "without sin unto salvation." This "word of faith" is preached by the ministers of GOD and, what is of greater importance to each Christian individually, it is "nigh thee, even in thy mouth and in thy heart." It causes the heart to believe that GOD has raised up Jesus from the dead, and brings from the mouth confession that Christ Jesus is Lord. Here the apostle affirms, “with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." It is readily apparent that this is not only the proper sequence of events in our participation, experimentally, in this righteousness, but is the ONLY POSSIBLE sequence, seeing that faith is the foundation of the whole. Faith which is a fruit of the Spirit causes the heart to believe, which in turn, brings forth the confession of the mouth unto salvation, as the Apostle Paul said, (2 Corinthians 4:13) "we also believe, and therefore speak." The wonderful comfort of "the righteousness which is of faith" is that, "Whosoever believeth on Him shall not be ashamed." This promise is not confined to persons of one nation, nor to those who follow any particular set of traditions, nor yet to those who subscribe to any special points of doctrine; but as the apostle sums it up in verse thirteen, “whosoever shall call upon the name of the Lord shall be saved." However, this is exactly the point, which cut off the Jews.

(Verses 14 through 21) "How then shall they call upon Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of GOD. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought Me not; I was made manifest unto them that asked not after Me. But to Israel he saith, All day long I have stretched forth My hands unto a disobedient and gainsaying people."

This sets forth the sad situation of Paul's "kinsmen according to the flesh". In order to call upon the name of the Lord, one must first believe in Him. As is said, (Heb. 11:6) “for he that cometh to GOD must believe that He is, and that He is a rewarder of them that diligently seek Him." This is the stumbling block upon which the Jews fell. They did not believe in Jesus, “in Whom dwells all the fullness of the Godhead, bodily." Not only did they not believe in Him, but since because of their unbelief the gospel was taken from them and sent to the Gentiles, (Acts 14:46-47), they are to have no more preachers to tell them of Him until GOD sees fit to send them. Paul continues, "and how shall they believe in Him of Whom they have not heard? And how shall they hear without a preacher? This is indeed a sad situation. Well meaning but poorly informed Christians have for many years been trying to "remedy" this condition by attempting to "send the gospel" to the Jews, and to all the world, apparently ignorant of the fact that nowhere in scripture does GOD authorize anyone to send the gospel anywhere. He alone sends them. Indeed He did tell His disciples to go into all the world and preach the gospel to every creature, but HE DID NOT tell them to send ANYBODY ANYWHERE. He did tell Cornelius to send for Peter. He also told Cornelius where Peter was, but He Himself sent Peter to Cornelius. Some might think that the example given in Acts 13:1-3 gives the church the authority to send ministers. Verse 3 does, indeed say, "And when they had fasted and prayed, and laid their hands on them, they sent them away." Yet a closer examination of the whole event will show that, in reality, the church did not, by any authority vested in it, send them. Rather it only bade them farewell as they went. In verse 2, "The Holy Ghost said, (to the church), Separate me Barnabas and Saul for the work whereunto I have called them", and verse 4 says, "So they being sent forth by the Holy Ghost, departed_ _ _." The Lord, on one occasion, restrained Paul from going to the place to which he purposed to go and sent him to another, thus showing that His command, "Go ye into all the world_ _ _," did not mean that the disciples should go at their own schedule, or that of anyone else, but as He, by the Holy Ghost, should send them. Paul well knew this when he was lamenting the state of the Jews and therefore he continued with this question, "And how shall they preach, except they be sent?" You or I might go of our own accord, or someone might send us. We might even pray that GOD would send us and, because He did not put some hindrance in our way, we might conclude that He had sent us. But when we arrived on the scene we would find that our message accomplished no more than that of another man who wanted to run as a messenger, (2 Samuel 18). In fact, he did run, and outran the messenger that was sent. However, when he arrived before the king, the only message he had was, "I saw a great tumult, but I knew not what it was." At this point the king said to him, "Turn aside and stand here,” and he turned aside and stood still. Only when GOD again sends preachers to Israel , can they preach to Israel ; and only then can Israel be expected to hear, believe and call upon the name of the Lord. Surely the feet of those who "preach the gospel of peace, and bring glad tidings of good things" are beautiful; but what of those who cry, "Peace, peace, when there is no peace? Is not this the height of mockery? And will not such messengers be utterly despised? So until the time when, according to the grace and purpose of our Heavenly Father, He sends preachers to Israel and opens the eyes of the Jews that they may see, and their ears that they may hear, they are in a hopeless condition indeed. This is why Paul had such great sorrow for them. This is by no means to say that no Jews are saved today, or that none were saved in the apostle's day. Paul has already explained that there is a remnant according to the election of grace; but the multitude of the Jews are cut off until the fullness of the Gentiles is come in. Someone might ask, "But what of the Jews in Paul's day? Did they not hear the gospel? The answer is "Yes," and "No." They heard the sound "which went into all the earth" and the "words unto the ends of the world." Their problem was, they did not believe it. Verse 17 says, "So then faith cometh by hearing, and hearing by the word of GOD." {The Greek language says, "the word of Christ."} According to the Lexicon the word here translated, "word," primarily means , "that which is spoken." So the expression would thus read, "_ _ _and hearing by that which is spoken of Christ," that is, not the preacher, but Christ must speak to the individual to give the hearing. Paul, as he deals with the fact that the Jews did hear the sound of the words preached and yet did not believe, quotes from the prophet Isaiah proving that GOD had already said that this would come to pass and that it would be the occasion of the cutting off of the Jews, and the bringing in of the Gentiles. This bringing in of the Gentiles is to be used to provoke the Jews to jealousy. The apostle's quotations from Isaiah, "I was found of them that sought Me not; I was made manifest unto them that asked not after Me," and "all day long I have stretched forth My hands unto a disobedient and gainsaying people," show us the longsuffering of GOD. His hands had long been outstretched to Israel , but the day is now over. "All day long" signifies that this time, or this "day," is finished. There will be no more delay. It was now time for the Gentiles, "them that sought Me not," to find Him. It was time for Him to manifest Himself to a people who had not even asked after Him. Small wonder that Paul had such "great heaviness and continual sorrow" for his "kinsmen according to the flesh." He knew that the decrees of GOD were in the process of fulfillment and the Jews were shut up in the prison of darkness and unbelief until the time of the restoration of Israel , which he treats upon in the next chapter.

(Verses 1 through 4) "I say then, hath GOD cast away His people? GOD forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. GOD hath not cast away His people which He foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to GOD against Israel , saying, Lord, they have killed Thy prophets, and digged down Thine altars; and I am left alone, and they seek my life. But what saith the answer of GOD unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal".

Thus Paul sets our minds at ease concerning the people of GOD. In Chapter X, he treated upon the cutting off of the Jews because of their unbelief. Then lest anyone should think that all Jews are cut off, he comes back immediately with the question, "Hath GOD cast away His people?" Then he gives the strongest of negative answers and presents himself as proof of his answer; "For I also am an Israelite_ _ _." Surely, since he was well known to be an Israelite, this is sufficient evidence that GOD has not cut off or cast away all Jews. He then gives the key to the whole situation; "GOD hath not cast away His people which He foreknew." (See chapter 8, verses 29 and 30.) Indeed, so far as simply knowing beforehand what a person would be and do is concerned, GOD did this in respect to every person who ever has been, is now, or ever will be in the world. But, in the sense in which the word, "foreknew," is here used, that is, in "making choice of" or "giving special attention to," GOD did this to only those whom He also predestinated to be conformed to the image of His Son. Now although, as a nation, the Israelites were the chosen people of GOD that of them, according to the flesh, our Saviour should come, yet there were many among them who can not be assumed to be "His people which He foreknew" in the sense of this text. Yes, and at this time they are in the majority among Israel , as they were in the days of Elijah. That blessed old prophet of GOD was made to feel that all Israel were gone after Baal; and he was left alone; and that they were seeking to kill him. Of course this was true of a majority of the nation of Israel ; but GOD, even then, as now, had a remnant according to the election of grace. Hear His answer to the prophet: "I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal". Seven thousand is a great number when compared to one old prophet standing alone, but when compared to the total population of Israel it seems only a small handful or remnant. We sometimes forget that "many" and "few" are never absolute terms, but always relative. If we keep this in mind, we will not be so confused concerning the statements in the Bible in which GOD'S people are spoken of as "few," "a little flock," "a remnant," etc. These terms only describe them in relation to the multitudes of the world, the wicked. There is still such a host of the redeemed that man can no more number them than he can the stars of heaven or the sand of the seashore. 

Paul then informs us, in verse 5, that, as it was then, so it was in his day; and so also it is today. That is, "Even so then at this present time also there is a remnant according to the election of grace." Although it is certainly true of all of GOD'S elect, Jew and Gentile alike, that their election is according to grace, we should keep in mind that at this point Paul is primarily speaking of the Jews.

Parenthetically the apostle inserts this thought, in verse 6, "And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." Paul, in many other places in his writings, declares and abundantly proves that GOD'S election of each one of His children is altogether by His grace and, as he said (Ephesians 2:5) "by grace are ye saved." Nevertheless, his point here is concerning the "remnant" of the Jews "according to the election of grace." If GOD has reserved this remnant by His grace, the works of the Jews had no part in bringing it about. If works entered into it at all, then grace ceases to be grace and becomes only a cover up for a debt that GOD owes them for what they have done. On the other hand, if it is of works, grace can have no part in it. If grace is necessary to it at all, then it is obvious that the works are insufficient for the purpose and can not be credited with any part in it. He has already said that it is a "remnant according to the election of grace;" so clearly it is of grace and not of works, and can not be a mixture of both. This principle holds true in GOD'S election and salvation of all His saints. Having cleared this point, Paul continues with his original subject.

(Verses 7 through 11) "What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (according as it is written, GOD hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them: let their eyes be darkened that they may not see, and bow down their back alway. I say then Have they stumbled that they should fall? GOD forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy."

Here the apostle sums up the situation in the simple statement: " Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded_ _ _unto this day." In explanation of this, he quotes some words of Moses and Isaiah, “GOD hath given them the spirit of slumber, eyes that they should not see and ears that they should not hear." This may seem very strange to some, that GOD would lay upon anyone, particularly the nation He had chosen from among all peoples of the world, the spirit of slumber, and close their eyes and ears so that they could neither hear His word nor see His power in the ministry of Jesus our Lord. Yet that is exactly what the word of GOD affirmed long before it came to pass. David also pronounced a curse upon them in these words, "Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them: let their eyes be darkened that they may not see, and bow down their back alway." We might consider for a moment that which was to be their downfall, namely, "their table". To what could this more appropriately refer than the ceremonial offerings and sacrifices of the law? It was from these that the priests received their food {their table was supplied from these}. Some may wonder how it could be that these sacrifices and offerings, commanded by GOD Himself, could become "a snare, and a trap, and a stumbling block" to them. This we will try to answer. First, consider that it is because of unbelief that they were cut off. Again one might object, "Did they not believe in these ordinances, sacrifices, and offerings?" This question bears within itself the answer to the problem. Yes, they did believe in THEM; and that is exactly the trouble. They believed in these things as a ritual, but did not look beyond them to Him of whom they testified. They had become mere formalists, believing in their own performance of these rituals and not in the Messiah, Christ Jesus, of Whom these things all spoke in type. So when He came, they neither recognized nor believed Him, but rejected Him in favor of their own works. We have mentioned the second point already but it is simply this: When the people brought sacrifices to be offered to GOD, most of the time only a portion of the sacrifice was to be burned on the altar. The rest was given to the priest. He and his family were to eat of it. Thus his table was supplied from the altar of GOD. Consequently he feared that if Israel followed after this "new doctrine" taught by our Lord, he would lose these sacrifices and his table would suffer some deprivation. So indeed their "table" did become a snare, a trap, and a stumbling block to them. Paul then asks, "Have they stumbled that they should fall?" That is, "Are they all to utterly perish because of this fall? Is the entire nation to be forever lost?" His answer is, "GOD forbid: but rather through their fall salvation is come unto the Gentiles for to provoke them to jealousy." The Jews then have not fallen to the point of being utterly cast away forever. Instead, GOD has an entirely different purpose in their fall. In the first place, they have not all fallen. He has reserved a remnant. In the second, the fall is not permanent, as Paul tells us a little later in this discussion; and finally, their temporary fall is for the purpose of bringing in GOD'S people from among the Gentiles and, by them, provoking the Jews to emulation, not "jealousy" as we commonly consider the word. The Greek word here rendered "provoke to jealousy" also means "provoke to emulation, or competition;" and in light of the context, this seems a better translation of it. That is, the bringing in of the Gentiles is to serve the purpose of stirring up the Jews to rivaling them in doing GOD'S commandments and walking in the footsteps of Jesus. Of course, we do not yet see this taking place, but we should not thereby be deceived or disappointed. At the appointed time this too shall be fulfilled just as with all of GOD'S purposes. We sometimes become impatient, but we must remember that what GOD has purposed He will fulfill, and that at His time, not necessarily ours.

(Verses 12 through 15) "Now if the fall of them be the riches of the world, and the diminishing of them riches of the Gentiles; How much more their fullness? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: if by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?"

The apostle here opens before us a glorious event to come, the re-gathering and restoring of the Jews. The remainder of this chapter is in one way or another related to this great event. We will attempt to examine as closely as we can his discussion of this matter. Paul has already declared that the Jews were cut off that the Gentiles might be brought in. Then, by means of a question, he asserts that since through the fall of the Jews a door has been opened to the Gentiles that they might be partakers of the riches of Christ. And this is of itself a glorious thing. The restoration of the Jews will be a far more glorious event, even great enough to rank with the raising of the dead. Also he says that part of his design in speaking so boldly of these things is that he hopes thereby to arouse those who are of his flesh, the Jews, to emulate the example of the Gentiles who have been blessed to receive the gospel of our Lord. In verses 16 through 24, he gives us an example or parable of this entire operation. In verse 16, he says, "For if the firstfruit be holy, the lump is also holy; and if the root be holy, so are the branches." That is, since in the offering of the firstfruits, the whole offering was not burned as a sacrifice, but only a handful for a memorial, he refers to it thus: "If the firstfruit be holy, the lump is also holy." Thus if the part offered as a sacrifice was holy, the entire "lump" was also holy, since defiling any part of it defiled the whole. And in his comparison of the root and branches of the tree, the branch is supported by the root; and if therefore the root is holy, so also are the branches. He then continues the picture with his comparison of the good olive tree, representing the Jews, and the wild tree representing the Gentiles. With this representation he shows the cutting off of the Jews by the "breaking off" of some of the branches of the good olive tree. He says, "if some of the branches be broken off," indicating clearly that the tree is not destroyed. Just as not all the branches were broken off the good tree, so not all the Jews were cut off; and so also not all the Gentiles are to be grafted into the good tree, but those who are, are those whom God calls from among the Gentiles. Then Paul warns us very strongly against boasting of our being grafted into the good tree where the natural branches were broken off. If GOD cut them off because of unbelief, we can expect no different treatment if we follow their footsteps. He reinforces this argument by verse 24, thus: "For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?" So we are not to boast about their being cut off and our being grafted into the "good olive tree." The Jews were cut off for their unbelief that the Gentiles might be grafted in and there is no doubt, as the apostle declares a little later in this chapter, that the Gentiles will indeed be "cut off" and the Jews "grafted in again;" and the cutting off of the Gentiles will be for the same reason as was the cutting off of the Jews, their unbelief. Yet the entire operation is according to the purpose of GOD.

As Paul continues the great subject of the restoration and final glory of Israel , we follow him, in verses 25 through 32. "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the deliverer, and shall turn away ungodliness from Jacob: for this is My covenant with them when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of GOD are without repentance. For as ye in times past have not believed GOD, yet have now obtained mercy through their unbelief: even so have these also now not believed, that through your mercy they also may obtain mercy. For GOD hath concluded them all in unbelief, that He might have mercy upon all."

Strange as it may seem, the very error of which the apostle warns the Gentiles in this passage is the one into which most have now fallen. That is, Paul warns against ignorance of the fact that, although the Jews have been blinded IN PART "until the fullness of the Gentiles be come in," all Israel shall yet be saved. There are two extremes to which some have gone in their interpretations of this text, as well as some variations in between the two. First we will look at the one which seems to be most popular today. According to it, national Israel is forever cut off, and the apostle's expression, "all Israel ", means "all spiritual Israel ," that is, the gospel church. This doctrine has a great appeal in it, especially to those little ones who feel so many doubts and fears and want to be assured that "our dear old church" will stand to the end of time, and that even though we have grown so cold and have wandered so far astray, there is, "just around the corner," a great revival, a spiritual awakening, a day of great glory for the "Grand Old Church". There are some passages of scripture that, if taken alone and out of context, and interpreted to fit the occasion, will seemingly give some credence to such an idea; but, if kept in context and faithfully interpreted according thereunto, will leave such a theory "high and dry" with absolutely no foundation. There is also the other extreme, which, though far less widely proclaimed, is occasionally found. This doctrine is that, while for a time the Jews are cut off from the gospel and therefore "as concerning the gospel, they are enemies for your sakes," they are still the people of GOD ("as touching the election, they are beloved for the fathers' sakes") and that not only all Israel who shall be living at the time of the restoration, but even those who have died in their sin of unbelief and enmity against our Lord Christ Jesus will be saved. As with the other extreme so it is with this, as regarding proof. Individual scriptures can be taken completely out of context and interpreted to give color to this idea, but in the light of GOD'S word it will be found to utterly fail.

Having briefly looked at these extremes, let us now consider the scriptures themselves. The very first thing Paul brings to our attention is a mystery. Certainly, a mystery is not something we understand. That which we do understand is no longer a mystery. However, we, although we do not understand them, know many mysteries. One very common mystery that we know is that we can take a seed of some sort and place it in a warm moist medium, such as the earth; and it will sprout, produce a plant, and through that plant produce seed like the original seed. We know this will work, but, although some understand more about it than others, no man fully understands this mystery. If he did, he could make the original seed synthetically and make it work through the cycle. Paul did not say that we should understand the mystery of which he spoke, but only that we should not be ignorant of it, that is, we should know that this mystery does exist. If we do not know this, we may fall into the error of being wise in our own conceit and think ourselves to be greater and wiser than we are. This mystery, the knowledge of which will save us from this error, is found in verses 25 through 32 as quoted above. It is not something that can be stated in a single simple sentence, but has several parts. First, "blindness in part is happened to Israel , until the fullness of the Gentiles be come in." Notice that this blindness is "in part" Remember that earlier in this chapter the apostle said, "Even so then at this present time also there is a remnant according to the election of grace." Certainly in Paul's day, and in ours, the remnant is small and blindness is upon the majority of Israel . Nevertheless, this does not alter the fact that there is a remnant, and this remnant is blessed with the love of our Lord Jesus Christ and faith in Him. We may not be any more able to see them than was Elijah when GOD told him that there was a remnant of seven thousand reserved in his day, but just as GOD assured Elijah by answering his complaint, He assures us today by the pen of the apostle, He has reserved that remnant. Not only is this blindness only in part, but it is of a predetermined duration. It is only "until the fullness of the Gentiles be come in". The word, "fullness", is sometimes used to indicate the high point or most glorious occasion of something. But, in the light of the apostle's entire treatise on this subject, it seems rather to mean the end of the "day of grace" for the Gentiles, as they too shall fall into unbelief and be cut off as were the Jews before them, while at the same time "the natural branches" shall "be grafted into their own olive tree." (Verse 24) So Israel shall, indeed, be restored.

Another part of this mystery appears in verses 26 and 27. "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins."

The key to this passage is in the last seven words quoted above, "when I shall take away their sins". Our modern so called "spiritualizers", or as one commentator calls them, "Replacement Theologists", try to apply this passage to the gospel church instead of Israel , just as they do all scriptures relating to the restoration of Israel . Most of this doctrine was borrowed from Roman Catholicism, although they have added a few touches from their own imaginations. In spite of all their claims, if this does not refer to national Israel, and only national Israel, all of Paul's discussion of the good olive tree, the wild olive tree, and the breaking off and grafting in again of the good tree's branches, and the cutting off again of the branches of the wild tree, becomes nothing but window dressing and has no meaning at all. There is then a day coming in which the Deliverer shall come out of Sion, turning away ungodliness from Jacob and taking away their sins. In that day, according to GOD'S faithful covenant all Israel shall be saved. This is not retroactive, but applies only to all Israel in that day. Then will be fulfilled all the promises of GOD concerning the restoration of Israel . In that day GOD will open their eyes that they may see, open their ears that they may hear, and give them an understanding heart; and they shall be "as a nation born in one day."

Verses 28 and 29 show us another point of this mystery. "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of GOD are without repentance." Paul says that it is because of us {for our sakes} that the Jews are enemies concerning the gospel. Other passages in the word of GOD inform us that He purposed in eternity to call, from among the Gentiles, a people for His glory. This He began to do when He sent Peter to preach to Cornelius and his household. As more and more Gentiles were called to Christ and the gospel, more and more the Jews became enraged against our Lord and His teachings, especially as they saw the Gentiles received into the fellowship of the saints without their being circumcised or commanded to keep the law of Moses. Thus we can readily see that in this manner they are enemies for our sakes. In addition to this it was according to GOD'S purpose that they be temporarily set aside that the Gentiles might be brought in. So in this also it is for our sakes that they are enemies. On the other hand, "as touching the election, they are beloved for the fathers' sakes." Please notice that "fathers' sakes" is plural. They are beloved for the sake of Abraham, Isaac, Jacob, etc. He did not say that they were beloved for the "Father's sake", and certainly not for the "Son's sake". So we have to conclude that this "beloved state" is not that of being loved in the sense of having their sins blotted out by the blood of Jesus Christ, against Whom they are still enemies, and thus being made heirs of eternal life. The only interpretation that harmonizes with the discussion already penned down by the apostle is that, "they are beloved for the fathers' sakes" in that for the sake of the fathers and the promises GOD had made to them, He has preserved the nation of Israel even through the Diaspora. And He will preserve it until the day He has appointed for its restoration. In that day, in keeping with His covenant, as already pointed out GOD will remove the blindness of Israel and manifest His glory to them and in them. "For the gifts and calling of GOD are without repentance". God promised a day of restoration and glory to Israel , and he will keep that promise in spite of Israel 's many sins and backslidings. We remember that He once said, "For I am the LORD, I change not; therefore ye sons of Jacob are not consumed." Repentance always indicates change; but the gifts and calling of GOD are without repentance" and since this is true, whatsoever GOD has promised must surely come to pass. If, on the other hand, there were repentance or change with GOD concerning His gifts and calling, there would be no assurance that anyone would ever see the fulfillment of any of His promises. For surely we all have walked in such manner as to give GOD occasion, were He subject to such influence, to repent of saving us and destroy us instead. Yet, since He does not repent of His gifts and calling, we remain fully assured that He will do exactly what He has promised with no possibility of failure. Paul then sums up the matter in verses 30 through 32, thus, "For as ye in times past have not believed GOD, yet now have obtained mercy through their unbelief: even so have these also now not believed that through your mercy they also may obtain mercy. For GOD hath concluded them all in unbelief, that He might have mercy upon all". From this we see that no man, Jew nor Gentile, can make claim to the blessings of GOD upon any grounds except that of GOD'S own mercy. For both have already proved that without the special gift of His mercy, neither would believe Him. And His word tells us that "without faith it is impossible to please Him; for he that cometh to GOD must believe that He is, and that He is a rewarder of them that diligently seek Him." Thus Jew and Gentile alike receive all blessings, whether the gift of eternal life or the restoration and final glory of a converted Israel , upon the same basis, the mercy of GOD.

In the light of the foregoing, let us look back briefly at verses 16 through 24. This entire passage is a warning to Gentile believers against unbelief and its companion sin, high-mindedness. "For if the firstfruits be holy, the lump is also holy: and if the root be holy, so are the branches." Here is a profound truth that is demonstrated in every phase of nature. Nothing can of itself rise above its source. That is, mineral can not rise up and make itself vegetable; vegetable can not rise up and make itself animal; animal can not make itself man; and just that surely, neither can sin become holiness nor a sinner make himself holy. Our Lord expressed it thus: "That which is born of flesh is flesh, and that which is born of the Spirit is Spirit." Then if we, as branches, have any holiness, it is because we are supported and nourished by a holy root, in fact, none other than "the Root and Offspring of David, the bright and Morning Star." We have already discussed most of this passage but we should remind ourselves of our position by looking at Paul's warning in verses 19 through 23, "Thou wilt say then, The branches were broken off that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: for if GOD spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of GOD: on them which fell, severity; but toward thee, goodness; if thou continue in His goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for GOD is able to graft them in again." When we are tempted to boast that the natural branches, the Jews, were cut off so that we might be grafted into "their good olive tree," lest we think too highly of ourselves we must remember that it was not for our merit but for their demerit that this was done. Further, we must consider that we will stand only in proportion to our faith. If, and when, we fall into unbelief as they did, we too shall be cut off as they were. Also GOD is able to graft in again these branches that are cut off. So it behooves us to walk in thankful humility before GOD, fearing lest we fall into unbelief and be cut off as a result thereof.

Verses 33 through 36 are simply the bursting forth of praise to GOD as felt in the heart of the Apostle Paul who, although greatly saddened by the plight of his kinsmen, the Jews, is yet made to rejoice in GOD as he contemplates His great works and wisdom. Surely we have been made to share, at least to a small degree, his feelings as he says, "O the depth of the riches both of the wisdom and knowledge of GOD! How unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the LORD? or who hath been His counselor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him are all things: to whom be glory for ever. Amen".

(Verses 1 and 2) "I beseech you therefore, brethren, by the mercies of GOD, that ye present your bodies a living sacrifice, holy, acceptable unto GOD, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of GOD."

Having discussed at some length the comparison of Jew and Gentile, and having concluded that the salvation of both has to be according to GOD'S mercy with no help from the works of either one, Paul, in the last four verses of the preceding chapter, broke forth in spontaneous and glorious praise to GOD for His wonderful wisdom, knowledge, judgments, and ways. Now he follows that with, "I beseech you therefore, brethren, by the mercies of GOD_ _ _." He is begging these brethren to do something. The basis upon which he makes this plea is not the fear of condemnation in the great day of GOD'S wrath and final judgment, nor even the fear of chastisement while in this life. It is the MERCIES  OF GOD. Not only does he have under consideration that great mercy which he has already declared to be the moving cause of GOD'S working as He has with Jew and Gentile, as already discussed, but every mercy that GOD has so abundantly showered upon us individually all along the way. Sometimes people are prone to think that if a man will keep the laws of GOD and live righteously, GOD will for this be under obligation to bless that man and make life easy for him. This, of course is like so many of man's ideas, completely false, based upon nothing more than man's ego and a misinterpretation of GOD'S word. There are many scriptures to which we could go to prove this point but we think two will suffice. First, look at Romans 11:35. "_ _ _ or who hath first given to Him, and it shall be recompensed unto him again?" Then examine our Lord's own words as recorded in Luke 17:10. "SO likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do." So then whatsoever blessings we receive, regardless of how faithful our service may, or may not, have been, of necessity are, and must be acclaimed, of and by the mercy of GOD. Since this is true the apostle begs us "by the mercies of GOD" to do something. What he would have us do is, "present your bodies a living sacrifice, holy, acceptable unto GOD_ _ _." We have often read of the sacrifices offered on the altar of GOD under the law dispensation; how the lamb, or other animal, had to be without defect or blemish of any kind that would mar the perfection of nature. All offerings had to be perfect, insofar as natural perfection is concerned. An offering of inferior quality, such as an animal that was blind, lame, sick, or in any other manner impaired was unacceptable as an offering to GOD. Two things should be remembered concerning these sacrifices. They were DEAD and they were TEMPORARY. That is, to be offered, the animal had to be KILLED. Then his parts that were to be offered were placed on the altar, with fire under them, and very soon reduced to ashes, which in their turn, were taken from the altar, carried outside the camp, and poured out. Thus the offering was finished, the whole duration thereof being a matter of only a few hours at most. Under the gospel service, we are no longer to offer slain, or dead, sacrifices, nor are we to offer temporary ones. Instead we are to offer our own bodies as living, or continuing, sacrifices. That is, we are continuously, hour by hour and day by day, to present ourselves in service to GOD. In this, our sacrifice is in direct contrast to those made under the law. Yet it has one thing in common with those. It must be "holy, acceptable unto GOD." We are well aware that our service, or sacrifice, will not be holy in the sense of our reaching sinless perfection therein. But if we are, indeed, sincerely striving to serve our Lord we are found to be in the same situation as the Apostle Paul, "So then with the mind I myself serve the law of GOD; but with the flesh the law of sin." (Romans 7:25) This we have already discussed. Not only is this sacrifice to be continuous, holy, and acceptable to GOD, it also is only our "reasonable service." Instead of complaining of how rough the road, how fierce the storm, or how great the sacrifice, we should be shocked that anyone would even consider letting up in the battle, especially as we view the many mercies GOD has showered upon us. To do ALL THINGS that He has commanded us is only our duty; and no one of us has ever accomplished that yet. Then let us never think that because we have had a few trials or, perhaps, some brother in whom we had great confidence is somewhat cold toward us, that we deserve a "Purple Heart" or some other battle decoration. We must first discharge our duty before there will be any grounds for a decoration for action "above and beyond" the call thereof. No one but our Captain will ever receive such an award; and He is so gracious that He will cause the "rawest recruit" in His army to share in the glory and joy of it. "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost." (Titus 3:5) So without question, this sacrifice is only our reasonable service.

The only question we might ask is: "How can we do this?" And the apostle answers this for us, thus: "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of GOD." Now to be conformed to anything is to be made like it or agreeable to it. The first thing then is that we are not to become like this world; neither to be pleasing to it nor pleased with it. No doubt, one of the most outstanding violations of this, (outstanding in the fact that it is practically universal), is that we spend too much of our time and worry too much about what we call "making a living." The question may be asked, "What? Do you mean that we should not try to provide for our needs and the needs of those who are dependent upon us?" We would neither say nor imply such a thing. For the word of GOD instructs us in very strong terms to do exactly that. Notice the language in this expression, "For even when we were with you, this we commanded you, that if any would not work, neither should he eat". (1 Thess. 3:10 ), and again, "But if any provide not for his own, and specially for those of his own house, he hath denied the faith and is worse than an infidel." (1 Tim. 5:8). Yet there is a vast difference between working to provide for our needs and being constantly worried about such things, particularly when much of what we strive for is not to supply our needs but to keep up with, or a little ahead of, our neighbors. Often we wonder, "If such and such things should happen, how will I meet them?" Then we think we must put all possible effort into laying up something to take care of the situation that we have imagined will come. We then become so engrossed in worrying about the matter that we neglect the reading of and meditation upon GOD'S word. As a result of this we become spiritually cold and lose much of the joy of fellowship with GOD and His saints. O how faithless we sometimes are! In the first place, most of the things about which we worry never take place. Surely, our Lord can prevent the coming of such a thing if it is His will to do so. In the second place, if it is His will that we be exercised by such a trial, He is fully able to see us through it. And finally, all our preparations against it can prosper only if He sees fit to bless our efforts. So the time spent in worrying about the probable event would have been far better used in praising GOD for all the mercies He has already given us. He has told us, "Seek ye first the kingdom of GOD and His righteousness; and all these things shall be added unto you," (Matt. 6:33 ). Certainly, to "get ahead" takes much thought, planning, and work; but that is exactly what Paul is warning us against. "And be not conformed to this world". If we would only heed our Lord's commandment, "Having food and raiment, be therewith content," we would not have so many worry filled days and nights. That which "keeps our nose to the grindrock" is not, in most cases, the necessities of life, but the luxuries thereof. We may have a suit of clothes that is perfectly good but we have worn it a few times and have become tired of it, or what is more likely, we are afraid that someone will think it is the only one we have;  (which could actually be true and be perfectly all right, as long as we keep it clean and decent to wear,) so we think we just must have another one of a later style. This will just as well apply to a sister and her dress as to a brother and his suit. Our car still runs well, but our neighbor has a new one. Therefore, if we are to keep up in the world, we must get a new one also, and if possible, one just a little better than his. The same application can be made to other things ad infinitum. The apostle, by inspiration of the Holy Ghost has told us that a man should have short hair; and a woman's hair should be long, but the modern woman finds short hair more "convenient." So to be like the worldly woman, many of our sisters think that they must follow the fashion. On the other side of the coin, many men of today are letting their hair grow so long that it too is a shame. In the Old Testament, (First and Second Kings) we read of the wicked whore, Jezabel, the wife of Ahab, king of Israel . We are told, (2 Kings 9:30 ), "And when Jehu was come to Jezreel, Jezabel heard of it; and she painted her face, and tired her head, and looked out at the window." Jezabel may not have started this practice of painting the face, but it is certain that she used it; and so have women of her type in all ages since. This custom has so spread through the world of women that many sisters think they must follow this fashion also. Now a question. Can a respectable woman take this mark of the harlot and make it respectable by her use of it? Or, will it not, by its own heritage, make her look a little less respectable than she ought? Then, a word of advice, first to a married sister: your husband knows not only your looks, but your character as well. You may be beautiful or you may be homely; he loves you as you are. You do not need to employ the arts and implements of the wicked woman to attract a man. Now to the unmarried: if you desire to find a husband who will love you and not your cosmetics case, one with whom you can make a home that will honor GOD, be your own sweet self, trust in Jesus and follow His commandments. And surely, He will lead you to one who will love and cherish you as He has commanded. Be not conformed to this world.

Another great evil that affects men and women alike is that of indecent exposure. When the eyes of Adam and Eve were opened, they saw that they were naked and, being ashamed of this condition, they even tried to cover themselves with aprons of fig leaves. Of course, such clothing was neither suitable nor sufficient; but GOD covered them with coats of skins, signifying that, since the human race is no longer innocent but sinful, it is His will that both man and woman be covered that the shame of their nakedness be hidden. It has become fashionable in these modern times to go about in public dressed, or rather undressed, in such a manner as is hardly suitable even in one's own bedroom, and is certainly a shame in public. Brethren and sisters, your body is the temple of GOD . Dress it with the solemnity that it deserves. "Be not conformed to this world: but be ye transformed by the renewing of your mind . . ." The dictionary defines the word, "transform," as follows: "transform, to change the shape, appearance, or character of". It seems clear enough that Paul had in mind the changing of both appearance and character, and especially the latter, seeing it is to be brought about by the "renewing of your mind." This "renewing of your mind" means much more than a simple strengthening or refreshing of the mental faculties. It means the making anew, or giving of a new mind, which was done in the great work of GOD in "the washing of regeneration and renewing of the Holy Ghost." In another place he says, “we have the mind of Christ." That is, GOD has given to us a mind that is akin to that of our elder Brother, Christ Jesus our Saviour. And this mind is in harmony with the will of GOD, just as was that of Jesus when He prayed, "Nevertheless, not what I will, but what Thou wilt." Therefore, seeing that we have this mind, let us follow it in all its leading. Then even our very lives and appearances will be changed; our conduct will be more godly; our conversation, more heavenly; and our fellowship with Christ, sweeter: thus we will thereby prove, or experience, "what is that good, and acceptable, and perfect will of GOD". Jesus Himself has said, "If any man will do His will, he shall know of the doctrine, whether it be of GOD."

(Verses 3 through 5) "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as GOD hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another".

As Paul writes this to "every man that is among you," it also applies to every woman among you. We may sometimes be tempted to think that we are great enough or strong enough to do great things for the Lord. In fact, this seems to be a common attitude today among the many millions of people who claim the name of Christ. This is, of course, thinking too highly of ourselves; and it is very easily recognized when it appears in a brother or sister, but is somewhat harder to diagnose when it springs up in our own mind. A very common manifestation of this evil is that we may consider Brother "A," or Brother "B," to be in disorder. Because he does not understand every scripture exactly as we do, or he may not hold to every tradition and practice that we do in the public worship of GOD. Soon we come to the conclusion that we can not have any fellowship with such a person although we may still feel that he is a child of GOD. What a shame! Try to imagine the discord in your body, should your foot, had it the power to do so, decide, "Because the heart cannot walk as I do, I will cut off any association, fellowship, or cooperation with it." If this could take place, which member would receive the greater damage? Indeed the whole body would suffer; but the foot would not only suffer, it would soon die for lack of circulation from the heart. Brethren, we are "every one members one of another." When we raise up bars of non-fellowship against others, we are not cutting them off. We are cutting off ourselves! Surely this causes the whole body to suffer: but remember this, the body can get along without us. The question is, Can we get along without the body? On the other hand, we should think soberly. We should never give way to the foolish thought, "I am of no value at all because I do not have as great a gift as someone else, so I'll just drop out. I won't be missed anyway," or, "If I go out and do some sinful thing, it will not make any difference because I'm so useless that what I do can't matter much anyway." Just think, although we are indeed of ourselves worthless, yet our Lord says that we are of more value than many sparrows. He considered us of such great worth, because of His love, that He willingly laid down His life for us, took our sins upon Himself, and clothed us in His righteousness. Now if my GOD loved me that much, however worthless I am of myself, His love has made me too valuable for me to continue in sin and follow the devil, whatever the cost of resisting him. Let me strive to follow in the footsteps of my Lord, as best I can, praying always that He will lead and sustain me. Surely, He, Who loved me and gave Himself for me is able to help me live for Him until He sees fit to call me home; and He deserves a far better response to His love than for me to continue in sin. Thus we are comforted as we "think soberly, according as GOD hath dealt to every man the measure of faith." After sober consideration we will surely feel that someone else has a greater gift than that with which GOD has blessed us. But that should not cause us to be jealous, nor should it deter us from making full use of whatever gift has been entrusted to us, small though we may feel it to be. A diesel mechanic might be tempted to think very lightly of the delicate tools of a watchmaker; but let him try to repair a watch with the tools of his own trade and his appreciation of the small tools of the watchmaker will immediately grow immensely. Similarly the gifts GOD has given to His servants may vary widely in strength and magnitude, but each will do that for which it is purposed and prepared, and neither will do that for which it is not designed. So all the gifts of GOD to His servants, whether we consider them small or great, are necessary in their place; and all are dealt to every man according to the measure of faith given of GOD. All are for the benefit of the whole body just as the individual members of the physical body have different uses or "offices" and yet are for the service of the whole body.

In verses 6 through 8, the apostle enumerates several of the gifts which GOD has bestowed upon His servants and insists upon the proper use of each. Since these verses are fully self-explanatory, we will only quote them without further comment. "Having then gifts differing according to the grace that is given us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering: or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness."

The remainder of this chapter deals with our personal relationship, one with another, and with all humanity. The first and foremost exhortation is, "Let love be without dissimulation." Dissimulation is defined thus: "hypocrisy; false pretense; fallacious appearance." So it is obvious that this exhortation simply means, "Do not pretend love, but let it be sincere, in deed and in truth." Paul then says, "Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; be not slothful in business; fervent in the Spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of the saints; given to hospitality. Bless them, which persecute you. Bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep."

Not only are we to abhor [hate] evil; we are to turn from it and lay hold upon that which is good, and maintain that hold, "cleave to that which is good." Surely, we know that that which is good is that which pertains to the kingdom of GOD and His righteousness. Jesus has told us that, "no man can serve two masters. Either he will love one and hate the other, or else he will hold to the one and despise the other." It is impossible for one who really loves GOD to love worldly pleasures and sinful ways. It is also impossible for one who loves sin and the world to love GOD. The two are totally opposite and as far apart as the heavens are above the earth. They can not be united together. We are to love one another with a brotherly love; for indeed, in Christ we are brothers one to another and to Him. We are to rejoice when a brother is honored. In fact, when there is an honor to be bestowed, we should prefer that it be given to a brother rather than to ourselves. This, of course, is contrary to the way of the world; but we are to "be not conformed to this world." We are never to be jealous when a brother is honored. Do not be slothful, that is, slow or lazy, in business, especially in our Father's business, the service of GOD. Not only is this to be observed in our public worship of GOD, but also in our personal witness for Him in "a well ordered walk, and a godly conversation". Paul then tells us to be "fervent in spirit; serving the Lord". According to the dictionary, "fervent" means, "zealous; earnest; vehement; very hot." So an expression we have heard many times might not be out of place in this exhortation, that of "being on fire for the Lord." In our present day practice, many jobs have what is called "a coffee break" once or twice a day, but it should not be so in the service of our Lord. In natural work, a break of some kind may be beneficial to the workers in that it rests them a little, but not so in the service of GOD. It would only load us with more temptations. The only thing that will rest the little storm tossed child of GOD is a closer walk with Jesus, in Whom is our hope and in Whom we can truly rejoice, and by Whom we are given patience in tribulation. This we can and will have if we continue instant (or constantly) in prayer. We are to have an open hand toward the saints, being always ready and willing to give of both our substance and service to relieve any necessity that may beset them; and we should cultivate hospitality toward all men, even our enemies. When men persecute us, we, instead of cursing them (desiring evil upon them), are to bless, or pray for them, desiring that, if it be His will, GOD will melt down their hard hearts and fill them with His love. When another has cause to rejoice, we are to rejoice with him; and when he has sorrow, we should feel a part in that sorrow.

(Verses 16 through 18) "Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men."

Paul is here telling us to not seek the friendship or companionship of anyone because of "high things," that is, material advantages, such as wealth, power, or social standing, but "condescend to men of low estate." "Condescend" is defined as, "to stoop or descend to a less formal state; to be gracious to inferior persons." Now, since we are not to consider any brother or sister inferior to ourselves in the sight of GOD, the apostle's obvious meaning can only be one who, just as he said, is "of low estate," that is, he has little of this world's goods. We are to have the same mind toward him that we do toward one who has greater material blessings. We should love both for Christ's sake and not for what either may have of this world's goods. Let us not think ourselves to be wise but remember that GOD alone knows all things, even the secret thoughts of our hearts. Let us not attempt to "get even" with anyone, but rather return good for evil, and as much as possible, live in peace with everyone. Certainly we are not to keep the peace with them at the expense of following after the evil ways of the world, but we are to live honestly and righteously before our GOD in the sight of all.

The remaining three verses deal particularly with our treatment of our enemies. "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is Mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him, if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." Paul admonishes us to live according to the pattern that our precious Lord set for us in His life here on earth. He even healed the servant of the high priest who came with those who arrested Him, and rebuked His own disciple who inflicted the injury. Further, He prayed for the very ones who nailed Him to the cross. We can not do such in our own power, but surely, with His help, we can strive to follow His example.

(Verses 1 through 7) "Let every soul be subject unto the higher powers. For there is no power but of GOD: the powers that be are ordained of GOD. Whosoever therefore resisteth the power, resisteth the ordinance of GOD: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: for he is the 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 the minister of GOD, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also: for they are GOD'S ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour."

Perhaps these verses need little explanation, but they surely need a great deal of emphasis, and what is more to the point, we need to obey them more carefully than is the popular practice today. The lessons contained herein are for our daily living. The apostle's opening statement in verse 1, "Let every soul be subject unto the higher powers," certainly leaves no doubt of his meaning. And no room or excuse for attempting, plotting, or even considering the overthrow or breaking down of whatever power [government] under which it is our lot to live. We are commanded to "be subject unto," that is, render obedience to the higher powers. Since there is only one Spiritual power, GOD, "the higher powers," being plural, can not properly refer to Him; and since Paul would never tell GOD'S people to be subject to Satanic powers, the expression certainly does not refer to them. This leaves only one logical conclusion. These powers have to be "governments," or powers of state. Paul bears further witness of this, as he continues, "For there is no power but of GOD: the powers that be are ordained of GOD_ _ _ For rulers are not a terror to good works, but to the evil." The Omniscient GOD, knowing the tendency of man to do evil, ordained, or appointed, governments to encourage good works and hold in check evil ones. We are prone when considering different forms of governments, to judge them and say that one is good and another bad. Indeed, all governments have, by reason of the human weakness of those administering them, some bad points; but think what it would be like if there were no governments at all. This lesson is very graphically demonstrated, from time to time, when in one country or another the government is overthrown. Surely we can remember how that at such times our news reports are filled with the atrocities that are committed and the chaos that results until some new government is established to control the country. This has ever been the condition when people set at naught that which GOD has ordained for their protection. The argument might be raised that sometimes those in power bring on so much evil and oppression that it becomes necessary for something to be done; and no doubt this is true. Yet a little research into the history of the case will usually reveal that the cause of this is that some of those who were charged with the administration of the government have themselves not been subject to it. Therefore governments, whether we think them good or bad, are ordained of GOD; and those, whose lot it is to live under them are commanded to be obedient unto them. Not only are we to be obedient to the government, but Paul says that if we do not obey, we are resisting the ordinance of GOD; and those who "resist shall receive to themselves damnation." Certainly, the apostle does not mean that anyone who inadvertently breaks a law will be forever condemned, but rather that he is displeasing GOD. Yet those who consistently despise and resist the government may be in the same class as those of whom the Apostle Peter speaks. (2 Peter 2:12) "But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things they understand not; and shall utterly perish in their own corruption." Further we are told that "rulers are not a terror to good works, but to evil." Therefore if we fear (respect) them and do good works, we will bring upon ourselves their approbation instead of their condemnation. We commonly think of governments and their representatives as merely worldly or political entities, as indeed they are in most respects. But inasmuch as GOD has ordained, or appointed them, they are His ministers, or servants, to protect and encourage the good, and also to "execute wrath upon him that doeth evil." As we see them in the light of their being GOD'S servants, we must be subject unto them not only for fear of incurring their wrath, "but also for conscience sake," since our conscience cannot rest easy knowing that we have resisted the ordinance of GOD. So, although we may sometimes feel that the burden is somewhat heavy, we are, in verse 6, commanded, "For this cause pay ye tribute also: for they are GOD'S ministers, attending continually upon this very thing." "Tribute," as here used, and "custom," in verse 7, simply refer to taxes. We often, perhaps, think our tax burden too heavy, but we are not the ones to judge this. We are to leave that in the hands of GOD. We also sometimes think our government has become corrupt, and that may well be so. But until we can, by legal means, correct the situation, we are to leave this matter also in the hands of GOD, and be in humble submission to the "higher powers," knowing that at His time GOD will judge them. The only commandment a government can lay upon us that we have a right to refuse to obey is one that would require us to disobey GOD. Such an order we can, and indeed must, refuse.

(Verses 8 through 10)"Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor: therefore love is the fulfilling of the law".

Obviously, verse 10 is the summation of verses 8 and 9. All of our relationship to our fellow man, and especially to our fellow Christian, is to be based upon the simple foundation of love. If we love one another, it will be our delight to look after each other's welfare. "Owe no man anything, but to love one another." This expression is one which, seemingly, a vast majority of those who profess to love the Lord have never read, or if they have read it, either never understood or have completely forgotten. It seems that the most popular idea among professed Christians today is that we owe to every brother to cut him off from our fellowship if we know, have heard, or even suspect that he may have some idea of the meaning of any scripture that is not exactly as we see it, or if he does not hold every custom and tradition exactly as we do, whether they are based upon the word of GOD, our interpretation of the scriptures, or just plain "hand me down" ideas. Witness the multitude of denominations that exist today, with each claiming to be THE church of our Lord. It reminds one of the closing lines of an old poem about six blind men of Indostan who went to see the elephant. After making such examination as blind men can, and each coming up with a different idea of what the elephant was like,

                        "They disputed loud and long,

                         Each in his own opinion

                         Exceeding stiff and strong;

                         And each was partly in the right,

                         Though all were in the wrong."

And what is even more sad is the existence of so many splinter groups in even the same denomination, and the bitter spirit in these groups, often far worse than that in the original divisions. Is this the result of love? Is it the acknowledging of the debt of love we owe one to another? Ah, foolish question! Even a child just old enough to talk knows better than this. He knows that even though father, mother, brother, or sister, may sometimes be displeased with something he does or says, if he has pain or sorrow, he can go to either of them and get relief for his pain and comfort for his sorrow. Why? Because either of them will, for the love he or she has for the child, do everything within his power for him. This is love. It must sadly be admitted that, among those who claim to be embraced in our Lord's statement, "the same is my brother and sister and mother" (See Matt. 12:48 -50 and Mark 3:33 -35), this is not always the case. On the contrary, if one is burdened and bowed down with sorrow because of all the confusion and strife among the "churches" today, the first question usually asked of him by these "brother, sister, and mother", is, "To what church do you belong?" The next one is, "Are you 'in line' with Brother ____?" Now unless these questions receive the "appropriate" answer, there is no balm to be applied to the wound and no comfort for the heart. All too often there is salt to be rubbed into the wound and harsh words hurled at the poor sufferer Is this love? Absolutely, NOT! Not only is the above condition true, but in the present situation of many, we have fallen to so low an estate and wandered so far from the pathway of love that we do not grant to a brother or sister even the right that our national constitution guarantees to the worst of criminals. “He must be presumed innocent until proven guilty.” Yet, time after time, it is the case that a groundless rumor is started about a brother or sister and he or she is immediately presumed to be guilty; nor can any amount of evidence to the contrary remove this presumption of guilt. Surely, no one is foolish enough to call this love. When we do such things as this to one another, we are STEALING one from another; and this is not just the theft of his, or her, worldly possessions which can be replaced, but robbery of a good name which, try as we may, we can never fully restore. Remember, the law says "Thou shalt not kill, Thou shalt not steal, Thou shalt not commit adultery, Thou shalt not bear false witness, Thou shalt not covet," etc.; but love says the same things, only much more loudly. For whereas the law only commands that we not injure our neighbor in any way, love demands that we not only not injure him, but that we constantly seek to help him and advance his welfare. "Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor: therefore love is the fulfilling of the law."

(Verses 11 through 14) "And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof."

This was written nearly 2,000 years ago; and at that time the apostle declared, “it is high time to awake out of sleep; for now is our salvation nearer than when we believed." Surely, it must be an even more pressing necessity now that we awake than it was for them, from that viewpoint. For our salvation, that is, the revelation thereof, see 1 Peter 1:4-5, is much closer now than then; and each passing day brings it closer still. So it is indeed high time to awake out of sleep, cast off the works of darkness, and put on the armor of light. It seems as we look upon our condition today, that the prophecy of Isaiah 29:10-12 has been fulfilled upon us as it was upon the Jews at the time of the earthly ministry of our Lord and His apostles. Our sleep seems so deep that we sometimes fear that nothing less than the trumpet of GOD on the day of the resurrection can break it. And certainly that is true of some, but we are admonished to awake, and if indeed we long for the return of our Lord, there can be no greater incentive for our awakening than that which Paul used here, "The night is far spent, the day is at hand." If we have been promised some especially joyous event to take place, we grow more excited as the day approaches, and often times we find that the night immediately preceding the promised day becomes one, not of rest and sleep, but of excitement and joyous anticipation that precludes sleep completely. How is it then that with a promise, made by One Who can not lie nor fail, of the greatest joy that can be known by mortal man, nay, rather such joy that we shall have to be changed from mortal to immortal in order to comprehend it, we can sleep upon the very eve of that day? And that, not the restful sleep of one weary from honest toil but the sodden slumber of the drunkard or the drug addict? We do not know how near that day is, but this we do know; if it was near in the day of the apostle's writing, it must be much nearer today. So it is imperative that we not only awake, but also bestir ourselves to the casting away of these works of darkness that have sapped our strength and dulled our senses down to the present stupor in which we are found. Then put on the armor of light, that is, "the whole armour of GOD," as Paul tells us in Ephesians 6:11-18. And "Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." It would seem that all these evil things mentioned by the apostle, and in which he warned us not to participate, are so well known that no explanation of them should be necessary. However, since some have asked the meaning of Paul's expression, "chambering and wantonness," we will make this brief comment. It is the same evil that is so common today, promiscuous sex activity.

The big question, as some might ask, is, "How do we put on the Lord Jesus the Christ?" The answer to this question is very easy to find, but very difficult to put into practice. In fact, it is so difficult that no man can do it without the help of GOD. Nevertheless our Lord has told us that things which are impossible with men are not so with GOD; "for with GOD all things are possible." Surely He, Who has never failed us, will not fail us when we are trying to do His commandments. Therefore let us put Him on by striving to walk as He walked, boldly and yet oh so humbly; never compromising truth, but never trying to use our knowledge of GOD and His truth for our own glory. Let us so acquaint ourselves with the word of GOD that we can use it properly as a sword with which to drive Satan away from us and overcome his temptations. See the account of the temptations of our Lord, and His use of the word of GOD to thwart Satan's purpose, as recorded in Matthew 4:1-11. Moreover let us, as He gave us example, pray always to the Father, both thanking Him for all His many blessings to us and begging His help for us that we might glorify Him, not ourselves. Then, above all, walk in love as He walked. Let us love Him as He loved us. He died for us; therefore we should live for Him, or, if such is His will, die for Him. "This is love, that we walk after His commandments." Let us not only love Him, but let us love one another and, yes, even our enemies. Remember His words at Calvary , "Father, forgive them; for they know not what they do."

This chapter can be briefly summarized as an exhortation to the saints that we should live by the law of love set forth in the foregoing chapter. We are to receive and love a weak brother or sister just as much as one who is strong. Then, because we love him, we are to watch our own speech and conduct lest we inadvertently say or do something that would wound his weak conscience, or would lead him to do such himself.

The very first exhortation is one to which we should pay particular attention in even this so called "enlightened age." "Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth: for GOD hath received him." This, a question about what may or may not be eaten, probably seems trivial to many today, but was a much more important matter to the early Christians; and though the question itself may seem unimportant, the principle of it is just as grave a matter today. There were some among the early Christians who felt it necessary to follow very strictly the dietary laws given by Moses, which forbade the eating of many things. Others were fully convinced that since "Christ is the end of the law for righteousness," they were free to eat anything they might desire. Paul here declares, and throughout this chapter maintains, that both he who eats and he who does not are received and approved of GOD; and neither is to criticize or condemn the other for his eating or his refraining from eating. However, he warns that no controversy, "doubtful disputation," over such matters, or indeed any other question, is to be laid before a weak brother. This phrase, "Him that is weak in the faith," does not intend one who does not fully believe in the Lord Christ Jesus, but one who has not been fully instructed in the doctrine of Christ, particularly the doctrine of freedom under grace as contrasted to the bondage of the law. Had he meant one who does not fully believe in Christ, his teaching would have been contradictory to Philip's statement to the eunuch, "If thou believest with all thine heart, thou mayest." There the ONE prerequisite for admission to the ordinance of baptism is that "thou believest with all thine heart;" and nowhere else in the word of GOD is it intimated that anything less would be acceptable. Yet there certainly were in that day, and no doubt there are even now, many whose hearts were stirred up by the Holy Ghost to believe firmly in Christ Jesus but who were still "weak in the faith," in that, they still thought they must abstain from certain foods, perform certain duties, etc. Here is where those whom GOD has called to feed the flock have much of their work set before them. They are to feed the flock on food that will nourish and encourage the "weak" and at the same time restrain the strong from vain "showing off" of their strength. Verily the grace of GOD makes us free: but from what? and to what? The answers to these two questions should be constantly kept before us. For they are indeed the food that will both nourish the weak and restrain the strong. First, we are free from the law in that we are no more to fear its threatenings nor look to it for salvation, which indeed it never had nor was designed to have; and the greatest freedom of all is that we are free from the condemnation of the law. (Romans 8:1) "There is therefore now no condemnation to them who are in Christ Jesus." Then TO what are we free? To do whatever the lusts of the flesh demand? CERTAINLY, NOT. We are free to serve GOD, not as servants or children, but as sons. {See Paul's discussion of this, Galatians 4:1-7}. We are free to approach boldly to GOD'S throne of grace, to ask for His leadership and help in whatever He would have us do, and we are free to praise Him and lean upon Him and His word for comfort and strength in all of our trials and tribulations. Indeed, we are free to enjoy sweet fellowship with Him now and rejoice in hope of His salvation that shall be revealed in the last day: all of this and more, in spite of the fact that we know that we are unworthy of even the least blessing He has bestowed upon us. Nevertheless, let us keep well in mind that in all this freedom there is not in GOD'S word a single intimation that we are free to hurt or offend one of our Lord's little ones. "Let not him that eateth despise him that eateth not." One may not have been sufficiently enlightened by instruction to feel free to eat the questionable food; but if his faith in GOD is strong enough to keep him from doing that which his conscience will not approve, respect him for it and love him the more. At the same time, "Let not him that eateth not judge (condemn) him that eateth." This is a "double barreled" exhortation. We must teach the one who does not eat of the questionable item that he is not to condemn the one who can with a clear conscience do so: while at the same time teaching the one who can eat it with a clear conscience, to refrain from doing so in the presence of the one to whom it would be objectionable, lest it cause him uneasiness of conscience. Both have been received of GOD. This rule can be safely applied to all things that we may do EXCEPT to things which are of themselves sinful. Those things are to be avoided by all, and at all times. Otherwise we would be "turning the grace of our GOD into lasciviousness", and this we have neither right nor desire to do. Sinful things are to be refused both in public and private.

In verse 4 the apostle further warns us against condemning one another; "Who art thou that judgest another man's servant? To his own master he standeth or falleth. Yea, he shall be holden up: for GOD is able to make him stand." We have no right to judge, or condemn the servants of other men. They are to be judged by their own masters. How much more is this true of the servants of our Lord Christ Jesus! They belong not to us but to Him; and He will judge them, as well as us also. Since He is able to make stand, one whom we have condemned, we do well to remember that we too "are unprofitable servants." His servants not only stand before Him, but even by Him, since it is He Who has given them life and now upholds them by His own right hand. So, if our Master does not condemn a brother (or sister), our fellow servant, by what right and with what authority do we condemn him?

In verse 5 Paul brings up another point about which there was much discussion in his day, and, in fact, it continues to some degree even today, that of regarding one day as more important than another. "One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind." There seems to be little need for explanation of this verse. The conclusion of the matter is very clear, "Let every man be fully persuaded in his own mind." Yet let us remember that this should be handled under the same caution as the subject of eating questionable foods, loving consideration one of another.

In verses 6 through 13 the Apostle Paul continues his discussion and again affirms that our Lord is the only proper judge of His servants. "He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth GOD thanks; and he that eateth not, to the Lord he eateth not, and giveth GOD thanks. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living. But why dost thou judge thy brother? Or why dost thou set at naught thy brother? For we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to GOD. So then every one of us shall give account of himself to GOD. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or occasion to fall in his brother's way."

As we examine these verses, certain facts seem to stand out. First, he who sincerely believes one day to be no better than another and he who through his zeal for GOD considers one day above another are both accepted with GOD if each is thankful for the blessings of the day. Second, he who gives thanks to GOD for the liberty of eating and he who gives Him thanks for the ability to refrain from eating are both equally received of GOD, not for the eating nor the abstinence therefrom, but for their thankful hearts before GOD. Third, there is a future day when "we shall all stand before the judgment seat of Christ_ _ _ so then every one of us shall give account of himself to GOD". In the light of these facts he then reminds us that Jesus, by virtue of His death and resurrection, is the only One with the right of judgment over His servants. Therefore we should refrain from attempting to judge our brother and determine rather, that we will not lay any stumbling block before our brother and that we will not give occasion for a brother to fall, to become offended, or to be led astray. In short, although we may feel perfectly free to eat any or all foods, or do many other things, if our doing so would wound the conscience of a weak brother and thus cause him to fall, let us abstain from such before him until such time as GOD shall give him the strength to overcome the tradition under which he labors. The remainder of this chapter is devoted to this same exhortation with some enlargement thereupon.

(Verses 14 through 23) "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not your good be evil spoken of: for the kingdom of GOD is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to GOD, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of GOD. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? Have it to thyself before GOD. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin."

Paul says that not only is he fully convinced that nothing is of itself unclean, but that the Lord Jesus is the One, Who has persuaded him of this truth. This might, at first thought, seem a good point at which to cast off all restraint and show everybody, by our example, that there is full liberty in the gospel; but there is a catch. As has been pointed out before, the freedom of the gospel is the freedom to do that which is right and that, which will edify the children of GOD. The apostle tells us that in spite of the fact that nothing is of itself unclean, {in this he is referring strictly to foods. He never indicates that there are no acts or deeds that are not of themselves unclean or sinful}, yet anything is unclean to one who believes it to be so. Thus should we partake of that which a weak brother considers unclean, {that is, unlawful or improper for a child of GOD}, we may cause him either to be offended at us, or we may lead him to partake of it with us with his mind and conscience not yet fully persuaded that such is right. In either case we are guilty of sin. In the former instance we have caused confusion and disturbance in the church of GOD . In the latter, we have led a brother into sin: for "Whatsoever is not of faith is sin," and since his conscience is not fully satisfied and we have led him to do that which his conscience will not allow, he has sinned; and we have been the cause of his sin. So where do we stand? So let us leave off these offensive things even if we are fully persuaded that they are of themselves not "unclean". "For the kingdom of GOD is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to GOD, and approved of men". Let us not lose sense of the balance of things. Food (meat and drink) is necessary to the sustenance of these natural bodies, but it is not the most important thing in the kingdom of GOD . In fact, it is not even a part of the kingdom of GOD . It belongs to the natural realm. His kingdom is spiritual. The kingdom of GOD is "righteousness, and peace, and joy in the Holy Ghost." Surely when we lead a brother into sin, no one would say that we are promoting righteousness, which is a part of the kingdom of GOD . Again when we, to satisfy our own desire (lust), offend a weak brother by partaking of that which wounds his conscience, what are we doing for the peace of the kingdom? Further, in either case, how are we affecting the "joy in the Holy Ghost", which is also part of the kingdom? On the other hand, Paul says, "He that in these things (righteousness, peace, and joy in the Holy Ghost), serveth Christ, is acceptable to GOD, and approved of men." What more can the servant of GOD want than to be "acceptable to GOD"? There is no way to improve upon the apostle's language as he says, "Let us therefore follow after the things which make for peace, and things wherewith one may edify another. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." Surely we want to walk in the good way, the way of peace. This will edify (strengthen) the whole family of GOD.

Paul then asks, "Hast thou faith?" Were it not that he immediately answers this question as he does, we might wonder to what intent is such a question, but he makes it clear with his next statement, "Have it to thyself before GOD. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin." Faith is one of the very precious gifts, which GOD has given to His children. Yet, like all other blessings, it can be abused. If you have faith, that is certainly something for which to thank GOD; but do not abuse it by "showing off" and doing things that will either offend a weak brother or cause him to do something that will cause his own conscience to condemn him. You may be perfectly free of any condemnation in that which you allow or in which you engage. If so, happy are you. But if your so doing leads a weak brother (or sister) to do something over which he still is in doubt, he is thus condemned because it is not of faith and that which is not of faith is sin. And you are guilty of the sin of leading him astray. We must ever be on guard against our doing or saying something that would lead one of GOD'S little ones astray, or that would cause one to be offended. Let us strive to follow in the footsteps of Jesus and bear one another's burdens instead of adding to them.

Having, in Chapter XIV, discussed the relationship of one who is strong in faith to those who may be weaker, and having set forth the "formula" for securing and maintaining peace among the saints, Paul continues a little further on this subject in the opening verses of this chapter. In verse 1 the apostle says, "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves." If anyone has the right to use the expression, "We _ _ _ that are strong," Paul surely would have had it, since he was called of the Lord to be an apostle and as such was endued with all the necessary qualifications for the office. It is doubtful that any of us today would have legitimate right to use such a term concerning ourselves. Nevertheless, we are prone at times to consider ourselves a little stronger than some other brother or sister with whom we are acquainted. Therefore whether we are strong in reality or just in our imaginations, the exhortation remains the same. "We _ _ _ ought to bear the infirmities of the weak, and not to please ourselves." There is no better way to show our physical strength than in helping one, who has a physical infirmity, handicap, or weakness. So it is spiritually. Surely, if we feel to be in perfect health physically, and one whom we love is weak, whether from sickness, accident, or whatever cause, we would make a special effort to show consideration for him and not try to shame him by "showing off" our strength. Sometimes a loved one may be in such a condition that his eating a certain food would cause him much suffering, whereas the same food would delight us very much. If in such case, this food presents to him a great temptation, and we are aware of this, surely we would have consideration enough for him to refrain from partaking of it in his presence lest our eating thereof before him might lead him to lay caution aside and partake thereof, thus bringing suffering upon himself. It would be the very epitome of callousness to say to him, "I'm sorry if this hurts you, but since it has no ill effect on me and I like it, you will just have to bear with my eating it. You can either eat it with me or just watch me eat and wish you could join me." Certainly we would not be so selfish and unconcerned. Then the same consideration ought to govern us in our relationship with our brethren and sisters in the Lord. If I feel that I am stronger than another brother and there is something that I feel would be all right to engage in, (not something that our Lord has specifically commanded us to do, but just something that I think would be good and would not do any harm), but some "weak brother" is afraid that it is wrong, what ought I to do about it? There can be only one answer, "LEAVE IT OFF". Of course, this does not, and can not, apply to those things which GOD'S word commands us to do. Man has developed many traditions; and they have been followed so long that many cling to them in spite of express teachings of the scriptures to the contrary. In such cases we are to follow the word of GOD regardless of who may think differently. I have no right to deny His commandment for the sake of a "weak brother" even if that weak one is I. But in all other things we are to "bear the infirmities of the weak, and not to please ourselves.

(Verses 2 and 3) "Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached Thee fell on me."

The very act of pleasing our neighbor must also be, not for the purpose nor to the extent of just giving him his way, but only that by which he and we may be edified, and always to one end, to glorify GOD, even as our Saviour said, "I came_ _ _not to do mine own will, but the will of Him that sent me," and again when he was praying in Gethsemane, "Nevertheless, not what I will, but what Thou wilt." So we are to strive to do the will of GOD and not our own. Then we will also find that "the reproaches of them that reproached Thee fell upon me." As long as we are seeking our own way and our own will, we are walking exactly in the way of the ungodly world. We are doing the things the world loves and are therefore not only tolerated by it but even embraced thereby. No matter how much reproach it (the world) casts upon the great King of kings and Lord of lords, these reproaches are not falling upon us; for, indeed, who would ever imagine that we belong to Him? On the other hand, if we are seeking to walk in His ways and do His will, every reproach that is hurled at Him will fall upon us. Because our conduct will identify us as His servants, and in that sense His representatives here at hand to receive that which is directed at Him, since He is beyond their reach. If, by this one might be tempted to conform to the world and its ways to escape the reproaches of the same, let him remember Abraham's answer to the rich man. (Luke 16:25) "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented". Since time is so short and eternity is never ending, what possible advantage could one hope for by attempting to avoid the reproaches of the world, only to find himself in the pits of hell in eternity? Surely, we are saved by the grace of GOD through the blood of Christ alone; but those who are so bent upon avoiding all reproaches that are to be borne for the sake of Christ show very little evidence of having ever been made recipients of it.

(Verse 4) "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope."

Perhaps this verse needs emphasis more than explanation. It seems there is little room for misunderstanding what the apostle is telling us. However, no matter how easy it is to understand, it is totally without value to us if we ignore it. So instead of trying to explain the obvious, let us rather draw from those things "written aforetime" (formerly), a few things to give us the hope for which they were written. Have you ever been so shut in by temptations, frustrations, or any other hindrances that you could find no direction in which to move; and Satan began to whisper to you that you would have been better off if you had never attempted to follow the Lord? If so, the antidote is at your very fingertips. Moses and the Israelites were hemmed in by the Red Sea before them, the mountains on either side, and the Egyptians behind them, seemingly an utterly hopeless situation. When Moses cried unto GOD, the Lord commanded him, saying, "Wherefore criest thou unto me? Speak unto the children of Israel , that they go forward: but lift up thou thy rod and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea." (Exodus 14:15-16) Since Moses's rod was that upon which he leaned, actually what we would consider as a walking stick, it might well be considered as a type of Christ, inasmuch as it is upon Him that we must lean for support. So when we lift Him up the way opens up before us. Have you suffered the loss of wealth, friends, loved ones, and/or health? If so, hear Job, "But He knows the way I take; when He hath tried me, I shall come forth as gold." (Job 23:10 ) And was not this the final outcome of Job's trials? See Job 42:19-30. Now lest we be led to look only for present deliverance, and lose sight of that which is infinitely greater, consider the case of Lazarus. He was a poor afflicted beggar with no one to help him or to show him any pity or mercy even in death, that is, so far as human help is concerned. Yet what blessedness awaited him! He "died and was carried by angels to Abraham's bosom." These are but three of the many precious jewels of the scriptures, and they were all written for our learning: and what wonderful hope they give us as we wait upon our Lord!

Verses 5 through 7 are Paul's prayer for the unity of the saints, that with oneness of mind and voice we might glorify GOD together. "Now the GOD of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify GOD, even the Father of our Lord Jesus Christ." What a wonderful thing if all the saints of GOD would only be "like-minded one toward another according to Christ Jesus!" This oneness of mind is clearly not that produced by natural agreement or covenant of men, as is sometimes attempted by the adoption of rules and regulations drawn up by and among men. Neither, for that matter, is it a oneness brought about by common adherence to a point of doctrine, or even a system of doctrine. On the contrary, it is a unity of spirit "according to Christ Jesus." And it is so effective that it welds the saints together in the Spirit and in love to such an extent that even differences of doctrinal points can be set aside or passed over, letting us with one mind or purpose unite our voices as one voice, or "with one mouth glorify GOD". The apostle is not praying that each and every saint see everything exactly alike, seeing that he has already pointed out very emphatically that there is of necessity a difference of personal strength of faith and understanding. Nay, rather his prayer is that each may be so conformed to the image of Christ that these differences may be overlooked for the sake of Christ and for the glory of GOD. Particularly is this true with reference to those called of GOD from among the Jews and from among the Gentiles, in their relationship together, as he sets forth in the next few verses.

(Verses 8 through 12) "Now I say that Jesus Christ was a minister of circumcision for the truth of GOD, to confirm the promises made unto the fathers: and that the Gentiles might glorify GOD for His mercy; as it is written, For this cause I will confess to Thee among the Gentiles and sing unto Thy name. And again He saith, Rejoice ye Gentiles, with His people. And again, Praise the Lord, all ye Gentiles; and laud Him, all ye people. And again Esaias saith, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles; in Him shall the Gentiles trust."

Paul here says, "Jesus Christ was a minister of the circumcision", but he does not leave the statement thus. Instead he clarifies it by saying that this ministry was not simply for the circumcision but "for the truth of GOD, to confirm the promises made unto the fathers." "The circumcision," as here used does not refer to the act, or rite, of circumcision, but to the people of the circumcision, the Jews, as is also the meaning in many other places where the apostle uses the term. What then was this ministry, or service, to the Jews? He bore witness to them of the truth and faithfulness of GOD in all His promises. His coming confirmed and fulfilled the promises made to the fathers. GOD promised to send to them a prophet like unto Moses. This He fulfilled in Christ. In fact, it was fulfilled, not only in the sense that the promised Prophet came, but also in that Israel rejected Him just as they had rejected Moses. See GOD'S account of the numerous times the Israelites rebelled against Moses during his ministry, from the first time he spoke to Pharaoh with GOD'S message, "Let My people go," until the time of his death. In Deut. 1:37, Moses testified to Israel , "Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither." GOD promised them the Messiah. Jesus is the fulfillment of that promise. He is also the "Root out of dry ground," the "Man of Sorrows," the "Righteous Branch," and the "Prince of Peace." In Him was every promise fulfilled. Therefore in Him was the "truth of GOD" manifested in its perfection. He was the answer to the promises, not to the Jews only, but to the Gentiles also. Paul quotes a few of these promises in verses 9 through 12. Notice especially, in verses 10 and 11, the union of Jew and Gentile as signified by the phrases, "ye Gentiles, with His people" and "all ye Gentiles _ _ _ and all ye people." In scriptural usage, when such phrases as "His people," "ye people," "the people," etc., occur in contrast to "the Gentiles," "ye Gentiles," "the nations," "the heathen," etc., the Jews are commonly intended. In verse 12 the apostle quotes Isaiah's prophecy that not only is Jesus to reign over the Gentiles as well as the Jews, but what is of even greater moment, "in Him shall the Gentiles trust."

Having assured these brethren that there is in Jesus Christ the fulfillment of all the promises of GOD to both Jew and Gentile, Paul, in verses 13 through 16, prays for them, and explains in some measure why he uses such boldness of language in writing to them. "Now the GOD of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able to admonish one another. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of GOD, that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of GOD, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost." In verse 13, the apostle desires that "the GOD of hope," {GOD, Who is the Author of hope, and Who is our Hope,} "fill you with all joy and peace in believing _ _ _." Here, as throughout the scriptures, is pointed out the fact that true joy and peace are given by GOD only and that they are enjoyed only by those who believe. One may indeed be a child of GOD in covenant, or according to the purpose of GOD. But until he is enabled to believe in the Lord Jesus the Christ and rest in the knowledge that He is a full and complete Saviour, the fulfillment of all the promises of GOD, and the embodiment of the fullness of the Godhead, he can not be filled with this peace and joy. Only in believing can he abound in hope; and this is brought about by GOD the Father, "the GOD of hope," through the ministration of the Holy Ghost. (Ephesians 1:13) "_ _ _in whom also after that ye believed, ye were sealed with that holy Spirit of promise." Also, as Paul utters this prayer for the brethren, he hastens to assure them that he is confident that they are already filled with knowledge and are capable of admonishing one another. Yet by way of reminding them of these things he writes somewhat boldly to them by reason of the grace GOD has given him in appointing him the servant of Jesus the Christ to the Gentiles, in itself a somewhat authoritative position, requiring bold service to fulfill and faithfully execute the office entrusted to him. Also his sole purpose in so writing is that "the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."

In verses 17 through 28, Paul declares to these saints the success of his ministry by the power of the Spirit of GOD, his desire and determination to preach the full gospel, his effort to preach particularly to those who have never heard the gospel, and the fact that he has no more room in this region for this phase of his activity, that is, preaching to those who have never heard of Christ. Because of this, Spain is to him the next field of labor and, since Rome is on his way to Spain , it is his purpose to visit the brethren at Rome while en route to Spain . However, before he can make this journey he feels it necessary to go to Jerusalem, taking, for the poor saints there, a contribution being sent by those of Macedonia and Achaia, whom the Holy Ghost has stirred up to make this donation. This, he says, is no more than they should do since the spiritual benefits that they, the Gentile Christians, have received are, in fact, the overflow of the blessings of GOD to the Jews through Jesus the Christ Who, according to the flesh, and according to the promise of GOD, is "the seed of Abraham." Therefore, seeing that they are thus "partakers of their spiritual things, their duty is also to minister unto them in carnal things." His journey to Spain is to be delayed only long enough to fulfill this labor.

{Verse 29} "And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ."

It seems to be characteristic of Paul that, being fully persuaded of his calling as a servant of Jesus the Christ, he is confident that the One Who has called him will also enable him to do that for which he was called. This is a "far cry" from what we often hear today. Some brother will enter the pulpit and, probably to work upon the sympathy of his congregation, will, with a long face and in mournful tones, say, "I just don't know whether or not the Lord will bless me to preach." We readily grant that neither that brother knows, nor we know, or even can know, until we have made the effort, whether or not GOD will bless us. But we should have sufficient faith in Him to believe that He will, or we should not make the attempt; for "whatsoever is not of faith is sin". Paul did not even say, "I know _ _ _," but he did say, "I am sure_ _ _." That is, he felt assurance. He was confident. He FIRMLY BELIEVED that GOD would bless him with "the fullness of the blessing of the gospel of Christ." This is walking by faith. No doubt one of the reasons for GOD'S people being in such confusion, coldness, and general decadence today is the very fact that many have gone, and are going, contrary to this very example given by him who "was made a pattern to all them who after me shall believe the gospel." Some are going doubtfully and fearfully, (that is with the wrong kind of fear. They are afraid that they are doing the wrong thing, or else they are afraid that GOD will not honor His promise, "Lo, I am with you alway, even unto the end of the world"), while others are going presumptuously, trusting in their own abilities and power. Both are equally wrong, and therefore equally detrimental to GOD'S humble poor. In short, if we believe that GOD has called us to preach the gospel, we have every reason to believe that He will bless us to do exactly that. On the other hand, if we do not believe He has called us, then, brethren, for GOD'S sake and the sake of His poor storm tossed children, let us keep our mouths shut until we do believe He has given us something to say.

The remainder of this chapter is Paul's request to these brethren that they pray for his safety in the journey to Jerusalem, the acceptance, by the saints at Jerusalem, of his service in bringing to them the contribution from the saints of Macedonia and Achaia, and GOD'S leadership and blessing that he might indeed be able to visit them. And that he, and they together, might be refreshed by the Spirit of GOD. Finally, he prays that GOD'S presence be with them also, "Now the GOD of peace be with you all. Amen."

Chapter 16

Far the greater part of this chapter is taken up with Paul's personal greetings to various ones of the Roman Brethren. Also some of those with Paul send their greetings. In addition to this we find an introduction and recommendation of a sister, who, Paul says, has helped many and even him also, an exhortation to avoid those who "cause divisions and offences contrary to the doctrine which ye have learned," and, at the close, the apostle's exclamation of praise to "GOD only wise" Who is able to keep, not only these to whom this letter is addressed, but all who trust in Him in every age of the world.

Let us look briefly at verses 1 and 2. "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea; that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also." It might be well to first say something about what Paul does NOT mean in his statement, "which is a servant of the church which is at Cenchrea." We often find that people consider the phrase, "servant of the church," to mean the pastor, or some other "officer" of the church. We can be well assured that such is not the apostle's meaning here. If there is one characteristic of Paul's teaching that stands out above others, it is his consistency of teaching and practice. In 1 Corinthians 14:34-35 he very firmly declares that the woman is not to be a teacher in the church. This does not preclude her teaching in private, see Titus 2:3-5, but it does rule out the possibility of her being a pastor, or of having any part in the public ministry or preaching. Not only does the apostle's teaching to the Corinthians and others deny that Sister Phebe might be a pastor or preacher of the church at Cenchrea, but his next statement, "for she hath been a succourer of many, and of myself also," shows that she was a servant, not in the sense mentioned above, but in that she helped those in need. Apparently she was one of those who had done as Paul said about another family, "They have addicted themselves to the ministry of the saints." That is, she had made it her business to help the saints who were in distress and the apostle testifies that he was one of those who had received such help from her. Now, certainly one such as she is worthy to be commended to the brethren at Rome , or anywhere else, and it is only fitting "That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you".

In verses 3 and 4, Paul says, "Greet Priscilla and Aquila my helpers in Christ Jesus: who for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles." How refreshing it is to think of brethren and sisters who will even figuratively "stick their necks out for us," but Paul is speaking literally about this couple, who, you will remember from Acts 18, instructed the young preacher, Apollos, more perfectly in the way of the Lord. Their faithfulness was sufficient that they risked their own lives to save that of Paul. Perhaps, even in the apostle's day such faithful friends may have been hard to find; for he says that not only did he give thanks for them but so also did "all the churches of the Gentiles." So to these precious friends and faithful Christians he sends greetings "in Christ Jesus."

Verses 5 through 15 are filled with greetings to various ones whom Paul calls by name. Then in verse 16 he says, "Salute ye one another with a holy kiss." A kiss is always supposed to be an expression of love; and there are as many different kinds of kisses as there are different kinds of love. Not only so, but a kiss without love is nothing more than hypocrisy, no matter what kind of love it is considered as showing. In this expression, however, we are concerned with only one kind of kiss and therefore only one kind of love. In our present civilization, in western culture, we do not use the kiss quite so freely for ordinary greeting as is the case in middle eastern countries and as was the custom in the apostle's day, although we do often see brethren embrace when they meet, and many of the sisters not only embrace but also kiss each other, both in meeting and parting. If indeed this is the result of pure Christian love, it fulfills the apostle's commandment, "Salute  _ _ _with a holy kiss. Yet if it is only for show, or even just from being glad to see an esteemed friend, it would hardly qualify as such. I once heard of a preacher who made a very strong point of advocating the "holy kiss" as a proper manner of greeting. Then to set the example for the flock, he made a habit of greeting all the sisters with a kiss every time he met them. Somehow he did not think it necessary to greet the brethren quite so affectionately. As is readily apparent, such practice is utterly absurd and ridiculous. There is nothing holy about such; and this is certainly not Paul's meaning. He is simply instructing the saints to show UNFEIGNED CHRISTIAN LOVE one to another. It matters not whether the form of greeting is a kiss or a handshake; the important thing is that it be without pretense.

(Verses 17 through 20) "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil. And the GOD of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen."

Sometimes as we observe the things that are taking place today, we wonder if there has ever been a time in the history of GOD'S people in which there was as much division as now; and as we study the history of His people and His prophecies of the future course of events, we have to admit two things. One is that, in that respect, things are worse than ever before. The other is that they will continue to get worse until God intervenes with His judgments which alone are able to set things right. If anyone wonders why this evil is so much greater than ever before, let him consider what the above scripture says and then take a close, hard look at the way we are living today. He should never again have to wonder about it. "Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them." A case comes to mind of a minister who had his hand in the dividing of churches over at least half of an entire state. While he was involved in this action, there were four other ministers who met together and agreed to stand by that man, according to their own words, "right or wrong." The man who was at the bottom of the whole matter is today looked upon as "a wonderful man of GOD." He does indeed have a wonderful personality WHEN THINGS ARE GOING HIS WAY, and he has a very persuasive command of words. {See verse 18) "And by good words and fair speeches _ _ _."} This is not the only instance of such things among us, nor is this man any worse than many others who are "riding high" on popular opinion. No doubt, had the church followed Paul's instruction to "mark" and "avoid" in the early stages of this malady, much sorrow and heartache would have been avoided. So it is in many other cases. There are also those that are causing "offences contrary to the doctrine_ _ _." There are about as many different interpretations of the scriptures as there are different persons to advocate them. In fact, we have reached the point, concerning interpretations of scripture that, if such a thing is possible, outstrips that of the Pharisees in New Testament times. (See Matt. 15:3-6.) For the most part professed Christians today are far more interested in "What saith the traditions of my church?" than they are in "What saith the scripture?" Sometimes it even gets worse. It becomes a question of "What saith Brother _ _ _?" Admittedly there may be some things in the word of GOD that none of us fully understand. But such basic truths as salvation by the grace of GOD through the blood of Christ Jesus, faith in GOD and His word, and a godly life for those that are saved, are so clearly set forth that they should be readily understood by the most simple of GOD'S little ones. Those who walk contrary to this, regardless of their "good words and fair speeches" are to be avoided; "for they that are such serve not our Lord Jesus Christ, but their own belly." The church at Rome must have been far ahead of most of our churches today. Notice how Paul praised them, "For your obedience is come abroad unto all men. I am glad on your behalf." How wonderful, a church so obedient that the report thereof is carried abroad and told to all the brethren! Seldom indeed does such a thing occur today. Instead, almost every report we hear is that this or that church is in "disorder." It is doing, or teaching, something that is not in keeping with "our standard doctrine and practice." In spite of his joy for their signal obedience, as always the apostle gives a word of caution, "but yet I would have you wise unto that which is good, and simple concerning evil." That is, we should exercise ourselves constantly in those things that are good thereby learning more and more about them, not only from being taught in the word, but also in experiencing them; thus growing in grace and the knowledge of our Lord and Saviour Jesus Christ. On the other hand draw farther and farther away from evil practices, evil words, and evil thoughts, thus knowing and caring less and less about evil things. If we follow this advice, we will find therein a great reward, namely, "and the GOD of peace shall bruise Satan under your feet shortly." Here Paul sets before us a picture of the end of a gladiatorial combat as was so popular in those days in the public arena. When one fighter overcame another he placed his foot upon the prostrate form of his opponent and looked up to the governor of the arena for the sign of "thumbs up" to spare, or "thumbs down" to kill, his conquered foe. We are constantly engaged in mortal combat with Satan and the only way we can overcome him is that "the GOD of peace" cause him to fall before us and place our feet upon him, thus bruising him under our feet. This the apostle assures us He will do if we are "wise unto that which is good, and simple concerning evil". He then sets forth a prayer for us, saying, "The grace of our Lord Jesus Christ be with you. Amen." This is evidently Paul's constant prayer for the saints. He includes it in several places in his letters; and it should also be our prayer for all of GOD'S children everywhere.

Verses 21 through 23 are the salutations of several of Paul's companions to the brethren at Rome . Verse 24 is a repetition of his prayer that the grace of our Lord Jesus the Christ may continue with the saints at Rome . Then in verses 25 through 27, he says, "Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but is now made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting GOD, made known to all nations for the obedience of faith: to GOD only wise, be glory through Jesus Christ for ever."

The most significant thing about this quotation is that it is a prayer of pure praise to GOD through Christ Jesus. It establishes for all time that the whole work of salvation is of GOD from start to finish. Not only has GOD now revealed Jesus as His Christ, the Saviour of sinners. But He it is Who has kept this secret, "mystery," hidden since the world began until His appointed time to reveal it, first, partially to the prophets, and finally making it complete in the coming of Jesus into the world, and His being preached by the apostles, and particularly by Paul, as he says, "according to my gospel;" not meaning that he was the author of it, but that to him was committed the preaching of it to the Gentiles, "according to the commandment of the everlasting GOD, made known to all nations for the obedience of faith." This great secret of GOD is now revealed and preached to all nations, no longer just to Israel , "for the obedience of faith." The gospel is to be preached to "all men." Yet, since "all men have not faith," it is evident that all will not be obedient to it. Nevertheless, those who do have faith will receive the gospel, believe it, and be obedient thereunto. Notice that it is "for the obedience of faith" that it is made known to all nations. This same GOD Who kept this mystery hidden until His appointed time, and did at that time reveal it to whom He pleased, is also able to keep us until that day which He has appointed, in which He will sit upon His throne of judgment, saying to His children, "Come_ _ _and inherit the kingdom prepared for you from the foundation of the world," and to the wicked, "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." Surely, we can join the apostle in saying, "To GOD only wise, be glory through Jesus Christ for ever. Amen."