Romans: No Respecter of Persons

By

Reverend J.O. Smith

PROLOUGE For many Christians, Romans holds a special place in their hearts. As new Christians, this book, and the Gospel of John, are the first two books many a good pastor aims a new Christian. The Gospel of John tells a new Christian about precisely in Whom he or she has put his or her faith. The Book of Romans is the book that contains what is commonly called the Romans Road. These are key verses that aid any Christian in leading someone to Christ and salvation. The new Christian is then normally directed back into this book, because it then solidifies the babe in Christ by showing them the basics of how to live as a Christian. Indeed, this shall be dealt with as we go along. However, I would like to examine this book from a slightly different angle for the sake of the well-established Christian who reads this, and then rereads Romans, to aid them in a greater understanding of the book that helped get them on their feet in Christ. For an older, more solidified Christian, this book can take on a completely new meaning, always being a place to return to make sure ones fundamentals are solid. Indeed, the Book Romans is loaded with many useful tidbits, yet, so much so, that, at least for me, the main theme of the book is lost in the shuffle. This is not to take away from anything that the book teaches on salvation, or Christian living, in that, I am not saying that this is to be ignoredfar from it! However, because I am talking to people that may be well familiar with Romans, I want to try and shed something new on Romans that may aid you in reading the book, and gaining from it. As far as Romans goes, one must remember that this book is actually an epistlea letterwritten for a specific purpose. Every letter in the Bible normally has a main theme. The book of Romans is no different. My aim is to look at the book through the lens of what I believe is the main overlaying theme: God is no respecter of persons. The reason why the ABCs of Christian living are employed is towards the purpose of showing that salvation is for all, by revealing a greater understanding of all that went into bringing salvation to mankind. In these modern times, when there is much talk about leveling the playing field, in order to give different groups of people a fair shot a whatever goal is specified, the ground has always been level at the foot of the cross. The Cross is the ultimate load leveler, and it is the great equalizer. In Christ, it should never be that race or nationality is a factor for the Christian. To the real Christian, there is only one racethe human race! Bigotry has no place in God! Salvation is for all, and accessed the same way by all peoples of the earth. What you are about to read will be an examination of the book of Romans chapter by chapter, and verse by verse, or by groups of verses, in order that any meaning may not be taken out of its context. You shall first read the King James Versionalso known as the Authorized Versionand then a personal translation of that area of Scripture that I have done from the original Greek text. The text is called the Textus Receptus, meaning the Received Text. It has been recognized as the most accurate of the ancient text of the New Testament. Know this, however, that I do not believe my translation to be superior to the Authorized Version. I believe that that is still the most accurate translation of the entire Bible into the English language that we have today. I only include my own in order to add a little bit of perspective overall. After that, you shall have my own thoughts on the verse or verses in question, keeping things in line with the main theme of the letter. Finally, I would like to add that I do not feel that what I write here is the end-all of what could be written about this letter. My hope is that it would only make you hungry to dig deeper into Gods word, and know for yourself what God has taught, through the Holy Ghost being the real guide of your studies. Mine is not the final word on the matter, but, I hope it is a launching pad for your own lifelong study of the Biblea book that is truly unfathomable.

Introduction Rome was a great republic, and later empire, that spanned over the greater percentage of Europe, northern Africa, and Asia Minor. It was massive. Only China and Japan could claim empires that rivaled Rome at that time. They were, in truth, the only three civilized empires on the earth at that time, with the Aztecs and the Incas just getting on their feet in civilizing themselves. Everywhere else in the world was either semi-civilized, or quite primitive. Rome reaped the harvest, and the efforts, of the Grecian Empire that preceded them. They introduced the concept of Hellenism: a principal that attempted to unify all the nations Alexander conquered as one people. It took the best of everything it had conquered, and attempted to make them one culture. Rome drank deeply from the cup of Hellenism, and Rome seemed to be more successful at this task. However, they took the religious beliefs that they inherited from Greece, and applied Hellenism to religions they encountered. This becomes important when understanding the main theme of the epistle. In civilizing, Rome truly had no parallel. China and Japan, though as civilized as they were, still kept the best for the upper classes, while Rome, still a republic at that time, made privilege open to all who had the ability to employ all the benefits of Rome to their own benefit. However, one thing did mar them, and that is their use of slaves. Roman citizens often employed vast numbers of them, some of them actually gaining great prestige and privilege if they were loyal slaves. However, the average slave was not even looked upon as a human. In fact, they were called machines by Rome. When Rome became an empire, class distinction became more marked. There was Caesar, and his household, the senatorial class, the citizen, the soldier, the plebs, (hired and paid civilian workers,) and then there were the slaves at the bottom. Rome really began to deviate from the Hellenistic ideal at this point. However, whatever class one belonged to, they did treat all people of that class the same, no matter the race or the national origin of that person. This becomes important to Pauls message when we begin to deal with it. One thing Rome did do was apply Hellenism to religion. They had their own pantheon of gods. However, whatever people they conquered, they wanted to be sure that whatever deity they worshipped be not angered at what Rome had done. Therefore, the first thing they did was to go to that locations house of worship and paid homage to the god or goddess, and then absorbed that religion into their own. Yet, when they reached Palestine, they hit a snag. Up to this point, their dealings with religion demonstrated that they had a hunger to know the higher powers that be in a greater reality. That would take a new direction, and add a new wrinkle into the mix, when they reached Jerusalem. When they did, they had not so much as conquered Jerusalem and Judea as it was that Judea realized that they could not defeat Rome. Thus, they accepted these Gentile strangersto a point. Judea would always seek for a time to be free from Rome, and thus they bided their time patently. This humble reaction threw Rome off. This was nothing like what they had experienced before. What made them proverbially scratch their heads even more was the religion of the Jews. When the Romans headed to the house of worship in Jerusalem to do homage, they were in for a surprise. They were allowed in, but only so far. They were told that the court of the Gentiles was where they could do homage. When they asked where the idols to worship were, they were told that their God forbid any image to be made of Him. This intrigued them even more: the godless God. Thus, the priests brought out their history, and their Law, to explain the reasons why. It seemed that this Deity loved these Jews greatly, and He was willing to grant them mercy upon mercy, even after chastisement. The Eternal One had a knack for pulling them out of trouble. Yet, the biggest thing of all was that He declared that He was the only true God, and that there was no other gods but Him. Furthermore, unlike other religions, and unlike even their own, this religion had quite a detailed and unique history, and organization of worship. This God could be known in a more personal manner, and many of the occupiers wanted to know more about this Great I Am. It is into this scene that Jesus enters. There could not have been a better time and place for Jesus to enter. How Rome was organized, I believe, was Gods intention all along. The Roman road system was quite extensive, paved, well mapped, and well guarded. This system allowed for easy, quick, and safe passage throughout the empire, and thus, allowed easy travel for Jesus to minister, and then later allowed for the swift spread of the Gospel. When it came time for 2

Pauls missionary journeys throughout the empire, the Gospel spread like wildfire. Combine this with the desire of the Gentiles to know God in a greater reality, and one sees just how much fuel for the wild fire there was for it to spread so quickly. As the book of Acts had said, the apostles and evangelists had turned the world upside down. Once Paul had accomplished all that God had wanted in the regions of Asia Minor and southern Europe, it was then time for Europe proper to hear the Gospel, starting with Rome itself. God had always intended for everyone to be His children, and He had originally intended for the Jews to spread the Law of Moses the same way that that Christians now spread the Gospel and evangelize. Yet, between Solomon and now, they failed to do this. They turtled up, so to speak. Many of the priests and religious leaders became elitists, thinking that Gods favoritism to them meant that they were better and more pure humans than anyone else, and treated people accordingly. This made for bad relations with Rome from the start. Through they still gave respect to class structure; Rome treated all people the same way with respect to the class structure to which one belonged. For example, if one was a Roman citizen, one was a Roman, no matter from which part of the empire one came: Britain, Gaul, Egypt, and so forth, (as was shown in the Book of Acts when Paul revealed his status with Rome at the crucial times.) This was an example from which the Jews could have learned. The Jews were not supposed to make distinction between one people or another if one was willing to adhere to the Law of Moses. One was to be treated as if one had been born a Hebrew. When the time came for Paul to go to Rome, he entered into this atmosphere. Paul wanted to preach in Rome for a long time, but God had other works for him to do. In the meantime, a church had already been established, and he now wanted to impart something to them, as well as introduce himself, and use Rome as a launching pad for evangelizing Europe. One thing Paul knew, and that was this capitol was quite Hellenized. It was quite the international city, and there was intermingling amongst the classes, religions, and nationalities. However, the Jews tried to keep to themselves, and the different classes did look upon each other with a bit of disdain to an extent. This was a problem in the church, for there were Christians form every level: from governors to slaves. Furthermore, the Jews in Rome, as they were wont to do everywhere else, caused no end of trouble, looking down on the church as inferior, as the Way followed the teachings of one they considered a sorcerer, and a devil worshipper. This had to be addressed. In the epistle, Paul wanted to make it very clear that God took Hellenism to the fullest extent possible. His main theme is quite clear: God wants everyone to be His children. Once His child, He made no differentiation as to who had been what prior to salvation. If this is how God treated His children then this is how the Body of Christ should treat all mankind, especially those of the body. Though it may seem that God played favorites at one time, there was a greater, more divine purpose behind it. To make it as plain and simple as possible, Paul demonstrates this by reviewing the ABCs of salvation, and of Christian living. He reviews the state of the sinner, the religiousbut-lost, how all need God, how salvation comes, by Whom, and how we are to treat one another in Christ. Because Paul deals with these issues so well, this book is as valuable to young Christians today as it was to they in Rome. By this, all people of all time can transcend the worlds social structure, and reach for higher and better in Christ. Chapter I Verse 1, KJV.) Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, Verse 1, my translation.) Paul: slave to Jesus Christ, called to be an apostle, set apart unto the Gospel of God, From the very start, Paul is establishing something. His life has spanned the whole gambit of status. He was born a Roman citizen, and a Benjamite. He had the right to hold the priestly office, as Levi absorbed the tribe of Benjamin. Because of rebellion, back in the time of the judges, the other tribes almost wiped Benjamin out. However, the other tribes allowed a remnant of Benjamin to live, but under the auspices of the Levites, and mainly because they were fellow Hebrews. They no longer had an inheritance, so it was logical that they would now also serve God in the same capacity as Levi. This is how Paul ended up the way he did. Yet, being a child of both Rome and Israel, he was able to absorb the best of both worlds. He had an education of both the Torah, 3

(The Law of Moses,) and of the secular world. In todays terms, people would call him a Renaissance mana jack-of-all-trades. He thus had the ability to associate with people on all levels. This would be valuable to him many years later. Eventually, the ministry called, and he received his training under the great Gamaliel, a very wise and well-respected priest and man of God. He was not only well versed in the law, but he also seemed to be in tune with God, as the Book of Acts would indicate. Yet, for some reason, Paul, perhaps to prove himself to his mentor, and perhaps, being of the now smallest tribe, felt that he had to prove his worth because of that fact. The story goes that the Benjamites had a feisty reputation, due to their past. They must have felt that they had to erase their past, and be the best at everything they did. At the time I mention here, Paul was known as Saul of Tarsus, (Saul being defined by Dr. Strong as follows: sha'al sha'el (shaw-al', shaw-ale') A primitive root; to inquire; by implication to request; by extension to demand: - ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, X earnestly, enquire, + greet, obtain leave, lend, pray, request, require, + salute, X straitly, X surely, wish.) He was He Who Demands. He was a member of the Sanhedrin, and he was the most zealous amongst his colleagues. He was so good at what he did, that he was considered a Pharisee of Pharisees. Many must have looked to him for guidance. He bore the name of a former Benjamite, and the first king of Israel. I cannot help but think that he felt a need to turn out better than his namesake had. He was a ruler of Israel now, as a priest, and knew that access to God came through the priests. Yet now, there was a new sect in Judaism, and it tried to follow closely to the teachings of their leader: a rabbi from Galilee, and a Nazarene to be specific. It was not so much as this was a competing sect, but it was that they not only believed this rabbi to still be alive, but raised from the dead, and ascended to heaven after having received the worst execution ever done to a man in history. Worse, they believed Him to be God in the flesh, and worshipped Him as such. However, the Sanhedrin had condemned Him as a heretic, because He dared attack the Talmud, which they adhered to, and preached as equal to, the Law of Moses. However, Jesus saw fit to go after their vaunted inter-testament teachers, and declared that much of what they taught was wrong. However, this Jesus did work miracles. They called His works sorcery, yet, He never did anything harmful, nor did He put a curse on anyone. Still, He spoke as if He had real authority, and forgave sin as if He were God Himself. Then He stood before the Sanhedrin, and essentially declared Himself God. He had blasphemed, as far as they were concerned, and that was enough. Now, His followers claimed Him to have arisen, and then ascended into heaven. They had stated that the disciples had stolen the body, and carried on, as well as taught, lies. However, now these disciples were doing miracles as He had done, and drawing more and more people to their cause. They had to be stopped. Imagine what was running through His mind when Stephen fired at them with full force, in a preaching sense. He gave testimony against which they could give no answer. He spoke on matters of Jewish history, and made it clear that the chosen people were not living, nor had ever lived up to that title. He also showed that they just might have consented to the killing of their Messiah after all! This was too much for them to bear. They stoned Stephen to death, and Saul minded their cloaks while they did this. Since killing those of the Way was what the Sanhedrin wanted to do, and what the king also wanted, Paul became extremely zealous to wipe the Way from the face of the earth. However, God had other plans. When he met Jesus on the road to Damascus, all that Stephen had said must have rushed back to his mind vigorously. Suddenly, he realized that he had fought the Messiah; yet, this same Messiah was willing to grant him mercy and forgiveness, as well as another chance. Despite Paul being a murderer, he was forgiven, because Jesus knew that a man like Paul could accomplish much for the kingdom. This was Pauls first real taste of Gods mercy. Now it was time to preach! His name was now "Paul," derived from a word defined by Dr. Strong as follows: pauo (pow'-o) A primn. verb (pause); to stop (transitive or intransitive), that is, restrain, quit, desist, come to an end: - cease, leave, refrain. However, by doing so, he forsook his position, and essentially lost all to gain Christ. He was now a slave to God. Yet, to Rome, he was a citizen, and held status, but to Israel, he was lower than dirt. Thus, he was truly all things to all men at the same time, and to God, he was a king and priest. He lived by his namesake, and stopped being who he was, and became what God made him. His original name meant, He 4

Who Demands, but now, he demands no more, because he now knows. His name now meant, To put to an end. He put his sinning ways to an end, and became a new man. By his introduction, he tells them that he equates to every social class. He starts first by declaring that he is a servant. Servant, is defined by Dr. Strong, (who, by the way, wrote the most well-known and quoted concordance and lexicons of the Bible,) as follows: Doulos (doo'-los) From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency): - bond (-man), servant. This differs from the other way that servant is translated, defined by Dr. Strong as follows: diakonos (dee-ak'-on-os) Probably from diako (obsolete, to run on errands; compare G1377); an attendant, that is, (generally) a waiter (at table or in other menial duties); specifically a Christian teacher and pastor (technically a deacon or deaconess): - deacon, minister, servant. The latter is a freeman hireling, one who receives pay for his ministration. The former is one who is not free, a slave, one who is to be completely subservient to whom he serves. Therefore, Paul declares that he is in this state within God. Immediately, he demonstrates his obedience to God: he was bought with a price, and shows that he can emphasize with any Christian who is an earthly slave. At the same time, the duty his Master has asked of him to perform is one of great stature. He is an apostle, that is, an ambassador of his Master. Slavery in Rome was not as it was in our nations history. A man may be a slave, and yet he may hold authority second only to his master. For some, it was a good life. One held status, though yet a slave. In fact, Paul was set apart for this purpose: an alternate meaning for apostle. In one verse, Paul demonstrates a theme that shall recur several times. God is no respecter of persons. Paul may be Gods slave, yet, this slave God made an apostle, prophet, priest, and king, and thus connecting with the upper crust. Paul had it all, lost it all, and got it all back again in spades through Christ. He was Gods everyman, and therefore, one of Gods most effective weapons. Verse 2.) (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; Verse 2, my translation.) (that He promised of old through the prophets of Him in the holy Writ,) with respect to the Son of Him, He who came forth out of the bloodline of David, down in the flesh. Paul now begins to discuss where this apostleship came from. Jesus had been promised since Adam and Eve. In Genesis 3:15, we read, And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. To punctuate this further, Paul states that the prophecies also show that Jesus would be of Davids bloodline. The Gospels even speak of this in two different ways. In Matthew 1:1-17, we have the lineage of Joseph. However, Joseph was not the natural father. The connection thus would have to go through Mary, which it did. In Luke 3:23-38, we have the lineage of Mary. However, Josephs name is mentioned instead of Mary. This, mainly, has to do with the fact that, in marriage, the husband took on the lineage of the wife. Yet, because Luke wrote this to a Gentile, who may not have understood Jewish custom, Luke added in the words, as was supposed, in relation to Joseph being the father. If one thinks that this is a contradiction, it would not take long to understand that both Mary and Joseph have a common ancestor: one of the sons of the last king of Judah. Nebuchadnezzar had killed the crown prince when he conquered Judah, but he did not kill his brothers. All this connects back to Isaiah 1:1-10, which reads, The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? Ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment. 5

Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Because that God preserved that remnant, the Messiah could come through the lineage that prophecy had declared. This sends a clear message to the church in Rome that God fulfilled this prophecy in Jesus, and no Jew could rightly criticize. This becomes important to the central theme later on. Verses 3-5.) And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: by whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: among whom are ye also the called of Jesus Christ: Verses 3-5, my translation.) marked out to be the Son of God within pure power, down in the Holy Spirit, out of the resurrection of the dead, Jesus Christ: the Absolute Ruler of us, through whom we have taken hold of unmerited favor and apostleship unto the compliant submission of faith within all the nations, over the name of Him. After showing the authority and power, yes, even the right of Jesus to be Messiah and king, he also shows how He is the Son of God Himself. His resurrection from the dead put a stamp of approval on this, by the power of the Holy Ghost. This is important in dealing with the main theme, because of what it means to both Jew and Gentile. He was, and is, the Messiah, of not just the Jew, but also of the Gentile. His being the Son of God guaranteed this, marked by the resurrection from the dead. The Jews thought that salvation by the Messiah was only for them, when, in reality, He was for all. God used the Jews to bring this about, and I shall elaborate on this later, as Paul builds his argument. By all this, Paul, and others, were marked out to be Gods ambassadors to the Gentile nationssomething God had intended all along. In John 10:15 and 16, we read, As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Despite what the Mormons say, this referenced the Gentilessheep that were not of the fold of Israel: Gods chosen. Thus, salvation is for all. Verses 6 and 7.) Among whom are ye also the called of Jesus Christ: to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. Verses 6 and 7, my translation.) within whom also are YE called out of Jesus Christ: to all who reside within Rome, highly loved of God, called out as the holy ones, unmerited favor to you and prosperity out from God the Father of us, and the Absolute Ruler Jesus Christ. As if this greeting were his preamble to the letter, Paul calls them beloved. I use highly loved in my translation, because the Greek word used is , (pronounced a-gap-pay.) This love gives completely of itself, expecting nothing in returnthe love Jesus had for us on the cross. Furthermore, he calls them saints, or, the holy ones. In other words, through Jesus calling them to salvation, and they accepting the call, (more on that later,) they are sanctified, where such sanctification did not exist prior to. Paul is marking a though he shall tie in with detail as the main theme. Verses 8-12. ) First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you 6

some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you by the mutual faith both of you and me. Verses 8-12, my translation.) First, I indeed thank the God of me through Jesus Christ over all of you, that the faith of you is spoken of within all the peoples of the world, because the witness of me is God, whom I minister to, (or render homage,) within the spirit of me within the Gospel of the Son of Him, in what way I make recollection of you at all times without omission upon the prayers of me; petitioning, if somehow, even now, at some time, I shall be blessed by the wishes of God to approach before you. For that reason, I intensely crave to see you, that I would give over to you a supernatural endowment of the Spirit, unto the standing up of you, that I would be consoled jointly with you through the faith of you within one anotherof both you and me. The faith of the church in Rome was renowned. He had not established this church, yet, he was highly pleased with how they were a model of which all the peoples of Rome spoke. For this, he kept them in prayer constantly. He knew that this church was already established to an extent. Because this reputation was as such, as we have read I do not believe there was disunity within the congregation. Apparently, all treated each other equally. However, it seems that Paul wanted to refine this further, pass on some kind of a spiritual gift, a supernatural one, and make them stronger. This way they could support one another. Paul then goes on to explain from where this intense craving came. Verses 13-15.) Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 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. Verses 13-15, my translation.) But I wish you not to be without knowledge, brethren, that often I purposed to come before you, ( and was prevented until this moment,) that I would hold some fruit within you, even as also in the remaining Gentile nations. I am indebted to both the Greeks and to the Barbarians, to the wise and to the ignorant, so that as it lies down within me, I am eager to preach the Gospel to you within Rome. It had long been in Pauls heart to go to Rome, but that was not Gods plan. The church has already been established at this point, yet, he still wanted to preach to them, because, preaching is what drove Paul. God called him to preach, and the Holy Ghost compelled him. He then expresses that he is happy to do this: it is no burden to him. Verses 16 and 17.) For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one 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. Verses 16 and 17, my translation.) Because I feel no shame for the Gospel of Christ, because it is the pure power of God unto salvation unto everyone holding faith: both to the Jew first, and to the Greek. For this reason, the justification of God is disclosed from one faith to anothers faith, exactly as it is written, Yet, the just, out of faith, shall live. Paul now begins to dive into the heart of his argument. He is compelled to preach the Gospel, because he is not ashamed of it. He knows the preaching of the Gospel saves. However, it is not limited to a certain group of people. He does say that is to the Jew firstly. This connects back to how Jesus came for his own: the Jews. In John 1:11 and 12, we read, He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: This was the point of Jesus preaching. God made a promise to the Jews, and He was going to keep that promise. However, they rejected Jesus, and yet, God used that rejection to make salvation available to all. Paul shall expound on the details of this later in the letter. For now, Paul is letting them know that, though he always 7

started by dealing with Jews first, in accordance to Gods promise, he always preached to the Gentiles. Paul knew that the Gospel transcends nationality and race, because the just shall live by faith. Furthermore, this is not a collective faith of a people, but the faith of the individual. Salvation is not revealed by the faith of a nation, race, or one over another, but from the faith of each person. This puts salvation on an individual basis: not a religion, but a reality! Verses 18-20) 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. 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; so that they are without excuse: Verses 18-20, my translation) For this reason, the violent punishment, of God out from heaven is disclosed upon all wickedness and injustice of men holding down the truth within injustice; inasmuch as what is understood of God is shining forth within them, because God rendered it apparent to them. For this reason, the invisible things of Him out of the original formation of the world system are being comprehended and clearly apprehended by the things that are made, in both the ever-enduring power of Him, and Godhead, unto them being indefensible. Continuing with the theme, Paul begins to deal with the issue of sin, and how God is no respecter of persons in that regard. In order to do that, he had to make it vehemently clear exactly what sin is, and how to recognize a sinner when one sees a sinner. Gods wrath, or violent punishment, falls upon all wickednessALL wickedness! God makes no exceptions. Paul goes on to demonstrate just how wicked wicked can be, to help emphasize his point. First, there are many that deny that there is a God, or at least that the one true God is just thatone true God. The fact that some can even acknowledge a higher power demonstrates what was already within them. If ever the sinner could recognize the hand of God in nature, the very least of what could be known of God is obviously not that hard to recognize. Where it says, What may be known, in the AV, it is very key, and calls for looking at exactly what is meant by known. Dr. Strong defines that word in the Greek as follows: gnostos (gnoce-tos') From G1097; well known: - acquaintance, (which may be) known, notable. This is derived from the Greek word mentioned in the definition, under its Strongs number. That definition is as follows: ginosko (ghin-oce'-ko) A prolonged form of a primary verb; to know (absolutely), in a great variety of applications and with many implications (as shown at left, with others not thus clearly expressed): - allow, be aware (of), feel, (have) known (-ledge), perceive, be resolved, can speak, be sure, understand. This is the verb form of the Greek word defined as follows: gnosis (gno'-sis) From G1097; knowing (the act), that is, (by implication) knowledge: - knowledge, science. This is where we get the English word to know. However, the Greek language has three words for knowledge and to know; and we shall examine one of them here. In this case, know is understand. This is head knowledge. One may have book knowledge of something, but that person may have yet to experience what he has learned. He has an understanding of it, but he has no deeper knowledge that experience provides. Thus, even the basics of what can be known of Godsomething that someone has understanding of, yet not necessarily any experience inis not only shown unto him or her, it shines forth from them. In other words, deny it as much as they like, what can be understood of God shines as bright as day to the point where it cannot be denied. Not only is his power clear and bright, but also His Godhead: not just the truth of the Trinity, but also the truth of how divine He is because of this. One knows that this God is far different, and far more powerful than any idol or belief system he or she has ever seen or known of. Thus, they will have no excuse before God come the time of the Great White throne Judgment. They shall have no defense. They have none of that now. God can be known even more intimately than what they already can can understand. Because of this, if they do not make the effort to know better, they have no defense. Then, Paul begins to deal with people who do not seek further for the one true God, but try to go their own way. 8

Verses 21-23) Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 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 fourfooted beasts, and creeping things. Verses 21-23, my translation) ...on the very account that, having understood God, they glorified not He as God, nor held thanks, but were rendered foolish in their imaginations, and the wicked minds of them were obscured. Asserting themselves to be wise, they made themselves into simpletons, and transformed the glory of the indestructible God into the likeness of corruptible man, and birds, and quadrupeds, and reptiles. Instead of trying to learn about how to glorify the God that they had come to understand, (that is, they who had not denied the fact of His existence,) they went a whole other direction. They should have been thankful that God had introduced Himself to them, so they could have gotten to know Him. Instead, they tried, in their own reasoning, to understand the God that had manifested Himself through His creation. They became vain in their imaginations. Any concept of God they could come up with would be a useless gesture, though they did not either realize it, or acknowledge it. Whatever they came up with would never be what God is really like. They, as a result, tossed aside the glory of the Eternal God, and instead lifted up men, birds, cows, sheep, lizards, insectseverything that was ephemeral and fallible. Such things had consequences, as Paul shall demonstrate. Verses 24 and 25) Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. Verses 24 and 25, my translation) Consequently, God also yielded them up to the wrongful longings for what is forbidden within the minds of them, unto impurity, to maltreat the bodies of themselves within themselves; who exchanged the truth of God unto a lie, and adored and served the creation over the Creator, who is blessed to ages unending, amen. One thing that God does when He first makes someone aware that He exists is, if one is really paying attention, the first thing that happens is one becomes acutely aware of his or her own inadequacies before God. Isaiah is an extreme case, for his vision stood him before the throne of God itself. However, this is an excellent example of what I speak. In Isaiah 6:1-5, we read, In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Of course, it may not be as spectacular as that for the average Joe. Yet, one does begin to see his or herself as a sinner. Sadly, for many, this feeling does not last for long. Instead of seeking the God that can do something about it, the nature within them that desires sin intensely aids them in concocting a denial that they are indeed sinners. They lie to themselves about the truth that God has revealed, and invent beliefs that permit any access to sin. This dishonoring of their bodies is a part of my personal definition of sin. Without going off into a far-reaching thought, sin is disobeying God, entailing violating the two commands that Jesus said were the summation of every command in the Bible. The two commands are, love God with every ounce of your being, (heart, soul, mind, and strength,) and to love ones neighbor as ones self. In short, sin is anything that hurts or blasphemes God, or shows hatred, or does harm, to his or her own self, or others. Since this was the thing that people wanted more than the God that made Himself quite apparent to them, God gave them over to it. They twist Gods words into lies, to justify their own sins, and serve their own flesh, (serving the creature more than the Creator.) Many pagan religions have such behavior as the central focus, literally worshipping the 9

earth as a goddess. In a situation like this, man winds up holding the power, as they claim. They claim to draw power from the earth and creation, allowing them to perform miraculous acts, as if they themselves were gods. When this kind of delusion begins to get a hold of someone, forms of sin become more and more severe, as the next verses reveal. Verses 26 and 27) For this cause God gave them up unto 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. Verses 26 and 27, my translation) On account of this, God yielded them up to disgraceful passions: because even the women of them exchanged the instinctive sexual intercourse into that against natural production. In the same way did also the men, having forsaken the instinctive intercourse of women, inflamed in their arousal of them to one another, working indecency, and taking hold out of it within themselves the binding necessary requital of the straying of them. Because of the worship of things carnal versus the things spiritualthe creation over the Creatorsexual sin was easy to manifest itself. Not only was it standard sexual sin, it was vile affectionsdisgraceful passions. I think it is obvious what Paul speaks of here. If the AV is not plain enough, the Greek is even plainer. When one spends enough time worshipping the flesh, ones inhibitions to certain behavior, and societal taboos, are soon dropped. Anything goes. Paul starts with this as a root for all that follows. This is the lowest state to which a mind can go, because God called this kind of behavior abominable. In Leviticus 18:22, we read, Thou shalt not lie with mankind, as with womankind: it is abomination. Since Paul speaks of women engaging in sexual behavior with womankind as with a man, we can see this was also frowned upon. Note how it is called an abomination in Leviticus. Websters defines the root word for this as follows: 1 : worthy of or causing disgust or hatred : detestable <the abominable treatment of the poor> 2 : quite disagreeable or unpleasant <abominable weather> Dr. Strong defines the Hebrew behind this word as follows: toebah toebah (to-ay-baw', to-ay-baw') Feminine active participle of H8581; properly something disgusting (morally), that is, (as noun) an abhorrence; especially idolatry or (concretely) an idol: abominable (custom, thing), abomination. Since this is New Testament writing, we can know that such behavior is a wicked sin that has not lost its wickedness in New Testament times. Even if it were not mentioned in the New Testament, since it is called an abomination in the law, then this is something God has called wicked from the beginning. By the definitions, we have seen surrounding abomination, we have a clear idea just how evil God considers this behavior. It was never meant to be. It boggles my mind how any homosexual, who calls his or herself a Christian, can claim that he or she can find noting in the Bible that calls his or her lifestyle sinful or cannot find anything that would forbid such behavior. Some claim that they were born this way. Well, even if that were true, when one is saved, is he or she not born again? Thus, if God can change ones nature supernaturally, could it not be that God could also transform what it is within him or her that makes one a homosexual? After all, if one is born with a sin nature, if God can change this, cannot He change everything that is displeasing to Him? We are supposed to be a new creature in Christ. This would be covered. To claim that there is no evidence to forbid this sin, these people must absolutely lie to themselves! As a result, whatever consequences come of this sin is fully deserved and necessary. Such behavior is destructive to the family structure, and thus, by accepting this as normal, and even admirable, behavior would eventually kick the underpinnings of society right out! This is just one symptom of the mind Paul is about to describe. Verses 28-31) 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 understanding, covenant breakers, without natural affection, implacable, unmerciful: 10

Verses 28-31, my translation) Moreover, just as they did not approve to hold God in their fullest knowledge, God yielded them up to a mind not worth salvaging, to do that which is not becoming, crammed full of all injustice, fornication, iniquity, covetousness, malice; replete with jealousy, murder, quarrels, trickery, mischievousness, slanderous whisperers, hateful to God, insulting, haughty, braggarts, contrivers of evil, unpersuadable by parents, stupid, treacherous, hard hearted towards kindred, implacable, unmerciful: who, having fully known the justice of God, that they who habitually practice such things are deserving of death, not only do them, but also feel gratified with those who habitually practice the same. The first thing we must address is the word knowledge. I discussed earlier this word, and one of its meanings, as well as the fact that the Greek have three words for knowledge. Here is another. This one is defined by Dr. Strong as follows: epignosis (ip-ig'-no-sis) From G1921; recognition, that is, (by implication) full discernment, acknowledgement: - (ac-) knowledge (-ing, -ment). This is a kind of knowledge that marks an intimate relationship with what one knows. In other words, knowledge is so complete; that none could claim ignorance no matter how hard one tries. The more they denied God, the more knowledge in God they would have to gain in order to deny Him more completely! This is quite ironic: they had an understanding of God, chose not to accept the true God of Whom they had gained an understanding, and turned to lies. Then, the deeper they sought to lie, the more they ended up learning the truth of God in order to lie better! Therefore, this necessitated them to make lies that are more elaborate in order to cover up the truth that was growing within them. This, in turn, recalled to them more of the truth of God. In order to ease their consciences, to where conviction could no longer affect them, they would have to sear completely their consciences shut. By the time things reached that stage, they would have been able to tell you more about God than a believer would ever come to know. When it comes to that point, where the conscience no longer bothers a person about the lies that he tells himself about God, that he thinks he can live a life guilt free of the sins he commits, he has reached the point of reprobation. The scriptures say that God gave them over, (that is, surrendered,) them to a reprobate mind. Dr. Strong defines this word as follows: adokimos (ad-ok'-ee-mos) From G1 (as a negative particle) and G1384; unapproved, that is, rejected; by implication worthless (literally or morally): - castaway, rejected, reprobate. To gain an even better view, Websters states the following: 1 archaic: rejected as worthless or not standing a test: condemned 2 a: foreordained to damnation b: morally corrupt: depraved 3: expressing or involving reprobation 4: of, relating to, or characteristic of a reprobate. This is the adjective form of the word, and this applies here. In other words, they have reached a point where they are beyond salvation. This is not because God cannot save them, but it means that they have declared that Gods saving hand is no longer welcome, and they never wish it to return. They are so caught up in their sins; they can no longer hear the calls of Jesus towards salvation. This is because they are so heaped in sin, and the voice of the Devil and his minions, they can no longer recognize the voice of God. In fact, when it reaches this state, God will just stop calling. Worse, because of all the reprobate has allowed to infiltrate his mind, he will not even know when or where it was the God left off from calling. I would like to address something that was in Websters definition. One of the definitions read, Foreordained to damnation. I must say up front that I do not believe in predestination. If it is Gods will, I shall publish by book on doctrine, and my essay on Calvin that explains my position on this matter far more adequately. I also do not believe in unconditional eternal security. This definition, I would say, does not quite say the details right. What the people that compiled the Websters dictionary must not understand is, before Jesus came, all were foreordained to damnation. In John 3:18, we read, He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. The way Websters defines it here would seem to imply that there are people foreordained to hell with no hope of escape. Without rewriting the essay, or sections of my book on doctrine, I will just say that the Bible 11

shows that this is not the case. Reprobation is something that someone takes actions to enter, and it is not something that God forces on a soul. Paul then follows reprobation with all the things connected to the reprobate mind. It is not such that the reprobate commits sins that are any different from those of any other sinner. It is such that the reprobate focuses every minute of his or her being on the matters and actions of sin. It consumes him or her. Sexual perversion Paul treated separately, because of the abominable acts that are contained therein. They are notable, because, these sins, above others, have a much greater effect on pulling down society than any other sin. Again, any sin will mark one for hell, so this is not to say that it is a worse sin than any other sin. It is just that no other sin has such a far-reaching effect. Sexual habits affect the furtherance of a society by disrupting the normal, healthy, and stable sexual habits that reproduce people into society, and insure that the next generation can sustain the society. Once again, should I be able to publish my book on doctrine for the public, please read the chapter on Sanctification that deals with the subject in detail. The main point is that, if they are willing to commit such abominable acts without care as to the consequences, then any other sin listed here, or elsewhere in the Bible, comes all too natural for the reprobate. Paul then lists a number of sins within which the reprobate equally and regularly indulges. Precisely what those sins are in detail are not as important as the attitude towards them that the reprobate possesses. These sins they commit are habitual practice for the reprobate, as they are for the average sinner: he who habitually commits sin. The difference is this: the average sinner, at times, has the capability of feeling remorse for one act or another. For, you see, if you are able to catch a sinner in a moment of weakness, (where his defenses are down, and he cannot help but see the truth of his actions,) he would admit that he is a sinner, and he knows that there is a price for his actions. If one interjects the Gospel at the right moment, the Holy Ghost has a chance to work on that would a bit harder, and touch him to make a choice for Jesus. However, the reprobate has seared his conscience shut so much, that one shall not be able to penetrate. Since God shall not force Himself on anyone, not even the Holy Ghost shall attempt to penetrate the heart of the reprobate. Therefore, the reprobate shall feel no remorse whatsoever for his sins. Right and wrong, good and evil, and such like have lost all meaning for this one. The reprobate knowswith full knowledge what should be his fate for such a life, and yet, are numb to this, and really do not care. This sounds to me like the state of abomination: something perverted beyond what is natural and acceptable, and beyond repair. This is the very state of Satan himself. Unlike man, who has freewill moral agency, the Devil is an angel,) who God designed for the sole purpose of serving and worshipping God,) and has no such agency. While it is true that he chose to sin, he had to do so contrary to his nature. By going against God wholesale, and fighting his nature completely as a result, he had to have driven himself insane resisting the urge to worship and serve God. The only result to this can be reprobation, and he making himself an abomination. When a man seeks to sin, he truly does the bidding of the Devil. He becomes more like the being he worships as a god, though he does not realize that this is what he does. He becomes like that what he worships, which is ultimately the Devil in the endgame. If one reaches the state of reprobation, then abomination cannot be too far behind. However, despite how the Devil has perverted himself, and fought off the pull to do what it was for which God designed him, it still eats at him, and I guarantee you that he is miserable, (though he would never admit it.) This is also how it is for the reprobate. In all reality, he is miserable, and yet he would never admit it to God, you, or himself. Since birds of a feather flock together, to use a clich, reprobates actually gain pleasure and gratification in others that are as miserable, to assist him in dulling the misery, or denying the misery he feels. In other words, if he is around persons that seem to be more miserable than he is, then he has the ability to further the lie he tells himself that all is well. He also has a hatred for the world now anyway, thus, to see people suffer in sin brings him pleasure, since those that hate that much want deeply for people to suffer. To summate this chapter, this salvation is for all. In stating this, like a preamble to the letter, Paul begins to build his argument that God is no respecter of persons. He states all that he does about the sinner and the result of the sinner while he yet remains in this plane of existence, in order to use this as something that he will link up with in chapters 2 and 3. All this is to aid him in the argument that God is no respecter of persons, and that we would not be so as well. What we can glean from this is that God sees all sin the same, though Paul does not directly say so here. That argument will be better made in chapter 3. 12

Chapter II Verses 1-4) Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest 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. 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? Verses 1-4, my translation,) Consequently, you are indefensible, O man, all who judges; because, within your judging the other, you judge yourselves, because you who judge habitually practice the selfsame things. Yet, we know within the hearts of us that the justice of God is set down in the truth upon those that habitually practice such things. Furthermore, do you reason out this, O man, who judges they who habitually practice such things that ye do, that YOU shall escape the justice of God? Alternatively, do you disesteem the fact that the riches of the moral excellence of God brings you to repentance? What we have here is the other side of the coin concerning sin. As said before, a sinner, when broken down, will admit what he is, and what is his fate. The reprobate does not care. What, in my opinion, is worse, is the religious hypocrite that will not admit that he is such. More specifically, I refer to one who is quick to point the proverbial finger at another, and is not willing to look at the three fingers pointing back at him or her, at the sins he or she commits. Paul has not referred to any religion yet; however, he begins to hint at that religion by dealing with the supposed moral links within which the finger pointers live. Apparently, they must have thought their moral lives were giving them a free pass to sin. Paul reiterates Gods displeasure against sin. The word wrath comes from a Greek word defined by Dr. Strong as follows: orge (or-gay') From G3713; properly desire (as a reaching forth or excitement of the mind), that is, (by analogy) violent passion (ire, or [justifiable] abhorrence); by implication punishment: - anger, indignation, vengeance, wrath. (By the way, this is where we get the English word orgy. Give note to the references to passion and excitement. Those that would take part in such sinful pleasures as this need to realize the connection this word has with the Greek. Such an activity has nothing to do with gratification as much as it does with a violent release of emotions in an effort to gain something for ones self, even if it hurts the other. In such an activity, one gives no thought to the comfort of anyone but ones self. Love certainly does not exist in this.) This is not just some kind of restriction or spanking. This is something much more severe. When one considers Hell, and the Lake of Fire, those things are both quite severe. It is not as such that God gains any pleasure out of inflicting such things, but I would indeed say that there would be yet quite a passionate abhorrence towards what it is He is punishing, and a violent release of emotions as He executes His judgment. Moreover, when one considers the Being that is releasing such wrath, one needs to fear that side of God with all that he or she has! However, one should also consider what the result of a life of sin is here and now. A life of sin leads to misery. Yet, for the judgmental, supposedly moral living hypocrite, he may either not be noticed at first, of he might be living in more of a mental misery, living in denial of the sins he commits as he denies it before others. He desperately wants to be free of the guilt he feels, yet, he cannot shake it off no matter how hard he tries, and thus, he lives with a constant gnawing on his conscience against what he knows is wrong. Because he is so religious, he cannot plead ignorance against his sins, because, at some point, he would have to have read that what he does is wrong somewhere in the Bibleif he even still reads it. Some even read those kinds of things that speak against ones sins, and then avoid the Bible, hoping that ignorance would excuse him or her. The bottom line is that all these religious hypocrites know well the judgment of God against sin even more than the sinner does, (referencing back to the end verses of Chapter one.) Paul wonders if they either think that their alleged morality shall spare them this wrath, or wonders if they are ignorant of the fact that true moral excellence, (best expressed by the goodness of God,) would lead them into repentance from sin, instead of excusing ones sins, by thinking that outward moral living would clear one of a secret life of sin. 13

Verses 5-10) 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: 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; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: Verses 5-10, my translation,) Yet, down inside the callousness of you, and your unrepentant minds, you amass for yourself violent punishment against the day of violent punishment, and a revelation of a just sentence of God, who shall give over to each one down in the works of him. To they truly working good by constancy: glory and esteem, and to they seeking incorruptibility, (or unending existence :) life to ages unending. However, to those who, out of faction-creating intrigue, and verily disbelieving the truth, believe in injustice: anger and violent punishment. Trouble and calamity is upon every soul of man fashioning evil, both first of the Jew, and of the Gentile. Yet, glory and esteem, and prosperity are to all fashioning good, to the Jew first, and of the Gentile. Paul begins to specify exactly what some of the consequences of sin are, compared to the results of righteous living. Paul states that, the more one descends into sin, the more one gathers up wrath, and its result. He also begins to relay how great blessing awaits those that live righteously. This is not some reward of the hereafter. As all these woes fall on the sinner in real time, so do blessings upon the righteous. However, we see the first indications of religion being attached to this. Before we relate this further, I do want to address what Paul meant by to the Jew first, and also to the Gentile. The Jews were originally the chosen people of God. The reason for this was to have a righteous people through which the Messiah, the Savior, should come. Before that time, after the fall of man, the world plunged into a world of sin, and selfish living. It was so bad, that only eight people remained loyal to God. After the judgment fell, God declared that mans imagination was to do evil continually. This reflects the ingrained sin nature in all mankind. I will address this more in chapter 3, but for now, this makes for an interesting situation. For the Messiah to present a moral God there had to be a moral standard. For that standard to mean anything there had to be a moral people who could make a demonstration of the righteousness God expected from all mankind. God started with Abraham, and from him raised up a nation of people through whom God would present His moral standards, represented by the Law of Moses. Paul also connects into Abraham, where Abraham deals in faith, with how one gains righteousness, and how it connects to allnot just this separated people. This, I shall deal with in chapter 4. Later on, we shall also see what happened to this moral people, the Law of Moses that they were given, and how it would all play into Gods plan. For now, understand that the Jews were the chosen people through whom the Messiah came, and to whom this moral standard was given. Paul states that the blessings fell on the Jews first, and it seems to indicate that it was because, and merely, that the Jews, who were raised around this, would be more than likely to first obey a moral standard. This is not to say that a Gentile, who wished to follow this, or any moral standard closely related to this, would miss the blessings. Yet, notice something else here. Wrath was also distributed to both in the same order. This was because, in the same way that the Jew knew better about Gods expectations, and that he would be more than likely to obey it before any other, he also would end up experiencing the consequences of sin sooner. This would be because he did know better, and because he knew the wrath of God more than others would on the acts of sin. Thus, conviction tore at him. However, the Gentile was not exempt, though he was ignorant. This builds up to a new argument that he has been staging a foundation for since chapter 1, and now Paul wishes to present it here. He shall do so, starting here, and finishing it in chapter 3. From there, through to chapter 9, Paul reviews how salvation works, yet adding more insight to this as he goes along. He knows that they may not have understood how Judaism plays in, and he shows how it plays a part, from here through to chapter 12. By doing so, Paul presents a strong case for his next point. 14

Verses 11-16) For there is no respect of persons with God. 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 mean while accusing or else excusing one another;) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Verses 11-16, my translation.) Because there is no favoritism by God. Because, as many who sinned lawless, they shall also be destroyed lawless, and as many as sinned within the law, they shall be judged by the law. For this reason, it is not the hearers of the law that are just by God, but it is the doers of the law that shall be justified. Because, when the Gentiles, who hold not the law do by natural outgrowth that of the law, these same holding not the law are a law to themselves; who indicate the work of the law written within the minds of them, the conscience jointly witnessing of them, and the thoughts between one another either accusing or defending, in a day God shall judge the concealed things of men down in the Gospel of me through Jesus Christ. The argument begins. Though it may seem that God is playing favorites concerning the Jews, He is not. The rewards and penalties come to the Jews first, only because they knew better. Those who are ignorant of Gods law would be slower to come to the weightiness of these matters. They are slower to certain penalties because of this ignorance. This is due to the fact that God shall not allow the end results of sin when one is ignorant of the fact that he or she has indeed violated the laws of God. This becomes a vital point for Paul in Chapter 7, and becomes a key point in understanding salvation, and its need in mankind. Paul further indicates that, if the lawless Gentiles made a practice of righteousness in the way God would be pleased, though ignorant of the law that exhaustively specifies what God considers righteous, it shows something concealed in their hearts. The word heart here is defined in the original Greek by Dr. Strong as follows: kardia (kar-dee'-ah) Prolonged from a primary kar (Latin cor, heart); the heart, that is, (figuratively) the thoughts or feelings (mind); also (by analogy) the middle: - (+ broken-) heart (-ed). However, though its Latin derivative connects to the physical pump in the chest, it really means mind, or seat of thought. It was once thought that the seat of though was in the heart, which was also considered the seat of the soul; for once the heart stops, death soon follows. Of course, we now know better in these modern times, and truly, the true heart is the brain, which is the seat of the spirit. People who have had their hearts stop for even prolonged periods have been revived without any damage to the brain. It is when the brain is damaged beyond the point where one could be truly described as conscience, (in a vegetative state beyond hope of repair,) is when death truly strikes. Thus, we realize, that Paul states that, somehow, Gods concept of morality was ingrained in their thoughts, and not in stone. Paul calls them a law unto themselves. In other words, they are not as such doing their own things, as much as it is that they are a walking example of Gods law. Contextually, when the law is referenced, it sometimes refers to the actual written documents themselves. The Hebrew word for law is torah. This is also called the Five Books of Moses, and has been considered the first five books of the Bible since New Testament times. In other words, these Gentiles were walking torahs. This stood as a harsh testimony against Jews, who should have been walking torahs themselves. This begs the question: what does God give honor tothose that have been the chosen of God, who have been entrusted with the law, or those who actually do it, regardless of race? Verses 17-20.) 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. Verses 17-20, my translation.) Behold, you are denominated a Jew, and rely on the law, and make your boast within God, and understand His wishes, and approve the surpassing things, indoctrinated out of the law, having 15

convinced yourself that you are a conductor of the blind, a light to those within obscurity, teachers of the unlearned, a teacher of infants, holding the form of understanding of the truth within the law. Paul starts with the standards of holiness that the Jews did have. Whether or not they fully obeyed the law in the past does not matter, God entrusted them with this standard, and expected them to teach the Gentiles about the holiness of God. This history was not lost on the teachers of Pauls time. However, one thing was certain, and that was the standards of God were so high, no one was able to obey the whole of it without once having violated it in any fashion. However, in these verses, we have no indication to this failing. Yet, we do see a bit of Pauls sarcasm, and wit. Considering what he is about to state, he, for the lack of a better term, is laying it on thick! At first, he seems almost complimentary, yet, that quickly dissolves when one begins to discern the spirit within which Paul is speaking here, and as one reads the following verses. I shall explain as we examine them. Verses 21-24.) 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. Verses 21-24, my translation,) Accordingly, he that teaches another, do you not teach yourself? He heralding, do not steal, do you steal? He saying, Do not commit adultery, do you commit adultery? He detesting idols, do you rob temples? You boasting in the law: through the violation of the law, do you render the law infamous? For that reason, the name of God is blasphemed within the Gentiles, exactly as it has been written. Pauls sarcasm was not being cruel, nor was his pointing out the weaknesses of the Jews. I would more call it a corrective approach, pointing out the truth to open some eyes on some change that they needed. In other words, he is merely demonstrating that no one is perfect, and no one should boast as if one is so, though one has some religious standard he or she obeys. Paul could have easily inserted any religion at this point, but he chose the Jews, because the standards they have came directly from God. All the other religions are either derived from the main original pagan religion formed at the time of the tower of Babel, or mans attempt to try to understand God, and to reach to His level in their own strength and understanding. This is easy to believe when we recall what we learned in chapter one of this book, about how even nature itself cries that there is a God, and thus points an accusing finger at mankind for his shortcomings before his Creator. Paul demonstrates here that even a standard that God has set is not reachable in mans strength. In other words, Gods standards of holiness are so high that no one in his own strength can attain them. Furthermore, having such a standard does not guarantee some kind of righteousness will rub off onto the adherent of the law. He furthers this point in the next verses. Verses 25-29.) For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law? 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. Verses 25-29, my translation.) Because, circumcision is useful, provided you practice the law. Yet, provided you are a violator of the law, the circumcision of you becomes uncircumcision. Accordingly, provided the uncircumcision perseveres in the statutes of the law, shall not the uncircumcision of him be estimated unto circumcision? Moreover, shall not the uncircumcision by natural production, by guarding the law from loss judge you who, through the letter of the law and circumcision, are a transgressor of the law? For he is not a 16

Jew, who is rendered apparent as a Jew, nor is rendered apparent as circumcised in the flesh, but he is a Jew, secretively, and the circumcision is of the mind within the spirit, and not in the letter; of whom the praise is not out of men, but out of God. Paul is now tying back in the theme of the letter. It is not ones race, or nationality, that God looks at to see who is holy. It is how one reflects holiness by how one lives his or her life. For the Jew, circumcision is the mark, sign, and seal of his covenant, to help mark Israel as different. It is as if they have said, We have Gods favor. However, Paul makes it clear that one can have an outward show, and yet not live up to what the signs and seals of Gods covenants represent. If, however, the uncircumcisionthe Gentileslive a life in accordance with Gods law, though they know nothing of it, and yet do so by happenstance, what does it say about the learned, with those seals and signs, who do not keep the law, and yet vaunt in it? That one is more of a Jew than the one who is one overtly, and that inward Jew gains his praise of God. Some Jews put up the guise of religion, only to gain praise from men. Praise from God comes from those who do Gods will, and is something that shines Gods glory, even if the Jews did not think it, because the Gentiles did not bear his guise. In chapter 1, we saw the state of the reprobate sinner, and in chapter 2, we saw the religious sinner. We also have the man who the religious sinner calls a man a sinner, who just happens to emulate Gods law ignorantly, and who puts the religious sinner to shame. However, there is a greater point being made. Even if someone obeyed the law, be he Jew or Gentile, this was not what produces a righteous, clean soul. There is something greater needed. Yet, Paul is going to make a defense of the law, yet show a greater problem the law could not overcome. Chapter III Verses 1-4) What advantage then hath the Jew? Or what profit is there of circumcision? Much every way: chiefly, because that unto them were committe the oracles of God. For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. Verses 1-4, my translation) What, accordingly, is the superabundance of the Jews, or, what is the benefit of circumcision? It is much, down in every way, because, indeed firstly, it is that they were credited with the utterance of God. For that reason, what if some did not have faith? The unbelief of them shall not render entirely idle the faith of God, shall it? God, never let it come to pass! Yet, let God be true, and all men liars, exactly as it has been written, In the manner that you may be justified within the words of you, and shall subdue within you being judged. What was it that made the Jews seem to be what they claimed? What benefit was there in being a Jew? Well, they, above all others, were chosen to hear, and live by, Gods holy standards, and all Gods ways. Oracles was defined by Dr. Strong as follows: logion (log'-ee-on) Neuter of G3052; an utterance (of God): - oracle. These laws were literally from the mouth of God, to the ears of Moses, (first literally written by the finger of God, and then by Moses chisel,) to all mankind. We can know that the law was exactly what God stated, and thus, was the way to Him. However, like our own Constitution, a law is only as good as the people who obey it, and how closely they obey. In other words, Gods holy standard is only as clear as he who reflects it, or how well he reflects it. This was the point Paul was making. If some did not have faith n that law, does that make the law, and the holiness thereof, of no effect, despite the lack of obedience towards them? Paul answers in the straightest way he can. In the Greek, it is literally , (pronounced may gen-oy-toe,) literally translated, Never let it come to pass! (The word God is conspicuously absent from the Greek text here. Yet, it is not out of place, because, it is essentially an oath prayed to God, so, God forbid, is not out of place.) Unlike the Constitution of the United 17

States, which is only effective when it is followed and obeyed, (because men wrote it, though God guided,) the holiness of God is beyond mans reach to try to change its standards, or to make it of no effect. In order to have people understand why Paul wants God to be true, and all men liars, he quotes from Psalm 51. In verses 1-4, we read, To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. 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. This was Davids prayer of mourning and prayer for the forgiveness of his sins after his adultery with Bathsheba, and murder of Urias. He acknowledges his sin, and the fact that he is a sinnerhe that habitually practices sin. In fact, his sin showed exactly how righteous God is. It is not the possession of Gods law, nor is it practicing the law, that made it, or the practitioners, righteous. Furthermore, we see Paul use a word that he will elaborate on in the next chapterfaith. The failure to practice the law did not render idle the faith in God. We start to see the first importance of faith in the whole formula. It is significant, because, when this faith is mentioned, there is no mention of race or nationality. This becomes key later, and key to the main theme. Paul does elaborate some on this in the next verses, by the does so in order to demonstrate the point about sin, and the sinner, that he has been making in relation to God is no respecter of persons. Verses 5-8) 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 as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Verses 5-8, my translation) Yet, if the injustice of us introduces the justice of God, what shall we speak? Is God unjust in super inducing violent punishment? (I say this in the manner of a man.) God, never let it come to pass! In what way would God judge thereupon the world system? Because, if the truth of God was in excess to my lie, to the glory of Him, why yet am I also judged in the manner of a sinner, and not rather, (just as we are blasphemed, and just as some make known to us that we say,) Let us do evil, that virtue may come? Of whom is judgment within the right? Before Paul drives home the point, Paul wants to remove a myth. He wants to make them understand that the commission of sin is not the path of choice in God introducing His righteous judgments. Some actually ask, How can God judge the sinner, if his sin demonstrates Gods righteousness, and His righteous judgment? Some even accused Paul, and the Church, of encouraging evil, so that justice, and virtue, may come. In other words, some would argue that evil and good both have a place to exist, as well as a right. In other words, if evil ceased to exist, then good would have no purpose, or reason to be. This assumes that some are inherently good, and some are inherently evil. Paul then asks a rhetorical question: whose judgment is right, if all what I have stated was true? Furthermore, that mentality could lead some to ask, How, then, can God be just in judging? In the next verses, Paul deals with it quite concisely. Verses 9-20) 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. 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 have they not known: there is no fear of God before their eyes. 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 18

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. Verses 9-20, my translation) What then? Do we hold ourselves before others? Not at all! For this reason, we have already previously charged that both Jews and Greeks to all be under sin, exactly as it has been written, that, There is none justified, no, not one. None is able to put it together mentally. None is searching for God. All have deviated at the same time, and been rendered useless. None is doing moral excellencethere is not even one. The throats of them are an open grave. With the tongues of them, they have been guileful. The venom of asps is under the lips of them, of whom the mouths are replete with imprecations and acridity. The feet of them are swift to spill forth blood. Complete ruin and wickedness are in the paths of them, and the paths of peace they understood not. There is no fear of God before the eyes of them. Now, we know within the hears of us that, what the law says, it lays forth to they within the law, that all mouths would be blocked up, and all the world system would be under judgment to God, that all flesh would not be justified before the eyes of Him: because, though the law is complete knowledge of sin. The first thing I shall address is from where Paul quotes. Well, Paul quotes several spots of the Old Testament scripture, of which I shall leave you, dear reader, to ferret out. (This is where I would reiterate a position of my studies: I only scratch the surface. I encourage you to seek ever deeper into the Bible than I have.) In other words, when Paul states, There is none good, no not one, he has plenty of biblical reference points from which to quote. Even back in Genesis 6:5, God made it plain, And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. He connects chapters 1 and 2 here, by saying that he has already demonstrated the inherent evil of man. In other words, it is as if it is said, If you did not get all that get this! Now, Paul knew well that he, and his fellow Hebrews, was under the greater condemnation, because God entrusted them with such oracles. However, if they were just as evil as the Gentiles by nature, even before the existence of the law, (as Genesis states,) then their punishment would be clearly deserved as seen by the rest of the world. Furthermore, because they had a law that established a holy standard that God stated was the path to Him, and could not keep it, (as such that all would thus be judged by it, instead of getting to God,) then how much worse was it for the Gentile? Just because the Gentiles were ignorant of the law, it did not free them of sins penalty, just as much as their ignorant obedience to the righteousness contained within the law did not justify them any more than the practitioners of the law. Therefore, Paul is saying that God aims them at something greater, and the brief mention of faith earlier would be the key. Moreover, if the reader of his letter was not getting it, he shall sum his point up in the next verses. Verses 21-26) 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. Verses 21-26, my translation) However, now, the justice of God apart from the law has been shown forth, being witnessed under the Law and prophets, and moreover, the justice of God through faith in Jesus Christ unto all and upon all they who have faith, because there is no variance: because all have sinned, and fallen short of the glory of God, being gratuitously justified by the grace of Him through the salvation within Christ Jesus; who God exhibited as a sacrificial item through faith within the blood of Him, unto an indication of the justice of Him, through the remission of sins that came to be aforetimes, within the self-restraint of God before the indication of the justice of Him, within the time now here, unto He being just, and the justifier of he of the faith in Jesus. 19

Paul summates what he has said by saying that the Law of Mosesthe Law of Godmakes it well known that Gods righteousness is needed to attain Him, and heaven, and has been displayed apart from the law. What it seems that Paul is observing here is a time before the law, in that, God has always been righteous and just, and was shown by the law and the prophets, was attainable to some extent before the law ever existed. However, Paul now states that the justification of God to His children is now also shown through faith in Jesus. Thus, no matter what era we refer to, the righteousness of God has always been attainable: either by the seeking of His righteous ways and justification before the law existed, through His law, and now, through faith in Jesus. Paul is demonstrating something vital about faith here. Though it is not said here, faith in the previous eras was the bottom line: faith in Him by the conscience, (either through that alone, or combined with human government, or both back up by His promises,) or now, faith in Jesus. This becomes important when one remembers that, no matter who one is, or what time in which one lived, ALL have sinned, and fallen short of the glory of God. Yes, Gods righteousness was, and is, attainable to a certain extent. One can be hungry to gain the righteousness and justification of God. However, outside of Christ, one still falls short. Yet, now Paul is beginning to connect Jesus into the equation. Before, one had to earn Gods favor, so to speak, through ones works, through faith in God that He would honor the works: that was needed for it to mean anything. The main way that God dictated mankind could be redeemed was instituting the sacrifice: the innocent dying for the guilty. God instituted this the day Adam and Eve fell. When God slew animals to make clothes for the first couple, it was the first time anything ever died. Since their nudity symbolized how open and exposed their sins were, God made clothes for them, to cover the reminder. Thus, the precedent was set, that the innocent was to be slain to cover the sins of the guilty. The shedding of blood thus became important, because in the blood is lifenothing outside of the most simple of creatures can live without blood. Jesus became the propitiation. Dr. Strong defines Propitiation as follows: hilaste rion (hil-as-tay'ree-on) Neuter of a derivative of G2433; an expiatory (place or thing), that is, (concretely) an atoning victim, or (specifically) the lid of the Ark (in the Temple): - mercyseat, propitiation. Jesus was the sacrificethe atoning victim. He had committed no sin during His life. In Hebrews 4:15, we read, For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Furthermore, by becoming the atoning victim, and becoming the path of Gods mercy, He literally became the mercy seat. Faith has been a factor with God for some time, for faith in Him for all that we have or need is the one true way to get to Him. It was that way before the law, during the law, and even now, during this time of grace. Of course, God has to be the one to respond to this faith; therefore, any boasting of our works for Him we make is irrelevant, because, no matter how many we do, God that must respond to our faith for our works to mean anything. By this, we have a unifying factor that brings the circumcision and the uncircumcisionthe Jews and the Gentilestogether. However, Paul declares that the law is not nullified, but it is established, that is made more firm, and stood up strong. The reason why this is, Paul shall explain. However, he is going to insert a parenthetical section on faith, and upon whom we have faith, before he deals with the proper place of the law. One thing of note here that seems to sum up the whole chapter is how Paul mentions just to whom God is God. Verses 27-31) 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 uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law. Verses 27-31, my translation) Where is boasting then? It is shut out. By what law: of works? Nay, but by the law of faith. Accordingly, we conclude that a man is justified by faith apart from the works of the law. Is He God of the Jews only? Is He not the God of the Gentiles also? Yes, He is of the Gentiles also, since indeed it is 20

one God who shall justify the circumcision by faith, and the uncircumcision through faith. Accordingly, do we render the law idle? God, never let it come to pass: contrawise, we stand the law up. God is the God of all creation, including all mankind. Just because God selected a people through which the Messiahthe Christcould come, did not meant that God forsook the rest of mankind. In fact, during the time of the law, the Jews were supposed to spread the law in the same way the Christian is to spread the Gospel. God even called them gods, (small g, please note,) not in the sense of deity, but as judges and magistrates, acting in proxy for God here on earth. The 82nd Psalm reads, A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods. How long will ye judge unjustly, and accept the persons of the wicked? Selah. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. I have said, Ye are gods; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes. Arise, O God, judge the earth: for thou shalt inherit all nations. They were His angels on earth in type for the angels in heaven. Furthermore, once one wished to adhere to the law, and once he was circumcised, he was to be absorbed and assimilated into the Jewish culture. No longer was he to be considered a Gentile. It was supposed to be as if he never was a Gentile: no respecter of persons before, during, or after the law. Sadly, this did not happen. They acted as if the Gentiles were too filthy, and even sub-human, even to deserve the law. If one did become a proselyte, and even was circumcised, he was never truly treated as a Jew. Though he adhered to the law, the altar was kept from him. There was a court where he was permitted, but no further. Archeologists even have uncovered a plaque outside a gate which must have lead to the altar, for it reads, Any Gentile found beyond this gate will have only himself to blame for his subsequent death, or something to that effect. Despite it all, God wanted to provide a greater way for all mankind. I truly speculate that God knew how mankind would react when a portion became His chosen. It all played right into His plan. It would be a way that all could come to God equally. Chapter IV Verses 1-8) What shall we say then 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. Even as David also 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. Verses 1-8, my translation) What, accordingly, shall we lay forth of Abraham, the father of us, that he has found down in the flesh? Because, if Abraham was justified out of works, he then holds a boast, but not before God. For this reason, what does the holy Writ say? And Abraham had faith in God, and it was estimated to him unto justification. Now, to the worker, the wage is not estimated down in unmerited favor, but down in something owed. Yet, to he not working, yet he still having faith upon the One who justifies the wicked, the faith of him is established unto justification, exactly as also David said of the blessedness of the man to whom God estimated justification apart from works, Happy are they who are forgiven of lawlessness, and of whom have had their sins concealed. Happy is the man to whom the Absolute Ruler shall in no wise account to him sin. Paul begins his parenthetical insertation about faith, (with which he shall build an argument unto Gods unbiased dispensation of grace through Christ,) by starting with the man with whom many of the Jews relate Abraham. He was certainly not the first man ever to believe by faith, as the author of Hebrews so deftly demonstrated. However, he becomes important when you consider that many Jews consider him the first Jew. 21

However, this is not accurate. The Israelites were called Jews after the Babylonian captivity. Many of the ten tribes of the break off nation of Israel, (who were not mingled with Gentile blood, but kept the law,) intermingled with Judah, and become related with them. All still knew about their tribe affiliation, to a certain extent, but by that point, all called them Jews. In all reality, Abraham was the first Hebrew, and a man out of whom many nations within Palestine and the Fertile Crescent emerged. He was the first Hebrew, because he was the epitome of what the word Hebrew itself means. Dr. Strong defines Hebrew as follows: e ber (ay'-ber) From H5674; properly a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the Jordan; usually meaning the east): - X against, beyond, by, X from, over, passage, quarter, (other, this) side, straight. He who stands opposite is a general term meaning many things, all of which pretty well applied to Abraham. He was from the land of Ur, in the nation of the Chaldeans, thus making him a Babylonian. However, God called him out for a land that was not his, promising to make him the father of many nations if he believed Gods promises, and obeyed. The land to which God called him stood opposite Babylon, (modern day Iraq.) God also told him to obey His commands, and not the gods of the land from which he came. Thus, he stood opposite spiritually from his homeland. Then, he was not to obey the paganism of the lands into which God called him, thus, spiritually, he stood opposite from they in the land to whom he was expected to remain a stranger. Abraham also stood opposite of even his nephew, Lot, who cared not to follow the ways of Abraham. In all of this, another way to say Hebrew is, He who is called out, or, The Called Out Ones. This becomes important when you consider that the closest Greek equivalent in the New Testament is the word , (pronounced ee-klee-see-ah,) which is also the Greek word used for the Church. By this, we already see a connection between Abraham, and the Church concerning faith. The major distinction being made here is the fact of how righteousness was imputed to him. His righteousness was not earned, in that, God did not commandthat is, enjoinAbraham so much as He made a request of him, promising Abraham great blessing if he answered that request. Abraham, having no proof that what God promised He would do, believed God by faith, and acted accordingly. If it were a clear-cut injunction, then God would have owed Abraham these things. Yet, Abrahams boast would not have been in God, but in his obediencehis works. However, the requests of God were Abrahams to leave or take. If he did not act by faith, God would have found someone else. Because he acted by faith, motivated more by the promise, with no clear evidence that God would follow through, God counted it unto him for righteousness. In other words, Abraham did not obey to get something out of God, He obeyed because he had faith that God would follow through on His promise, with no concrete proof that He would. God respects faith more than those who believe by proof, due to the reliability factor of the believer. If some believe strictly by proof, then if he is somehow convinced in his own mind that what he believes in has been disproven, then he will cease to believe, and leave the service of God. Then, if he is convinced again to believe in God by another fashion, he comes back. This makes for a very unstable person. This is why God more or less ignores anyone who says, Well, prove to me that Christianity is right, and then I shall believe. Someone believing by faith, however, believes because there is something to the evidence he sees, though he has no definite proof that he should believe. He will be far less likely to leave the cause, especially if, after he has had faith, he then gains proof to his faith. That will keep him even more. God can use him. This is why He says, Believe, and then you shall see. This is why David said what he said in the place in Scripture from which Paul quotes. In the 32 nd Psalm, verses 1 and 2, we read, A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. This becomes crucial when we deal with the forgiveness of sins. Verses 9-12) 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 the reckoned? When he was in 22

circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being 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. Verses 9-12, my translation) Is blessedness accordingly upon the circumcision, or also upon the uncircumcision, (because we say that the faith of Abraham was estimated to him unto justification?) In what way, accordingly, was it estimated: in circumcision or in uncircumcision? It was not in circumcision, but in uncircumcision. Moreover, he took hold of the circumcision as a sign and a signet seal of the justification of faith being the father of all the faithful through uncircumcision, unto being counted also unto them for justification, and the father of the circumcision to them not of the circumcision alone, who walk within the paths of the faith of Abraham, the father of us all, which he had uncircumcised. Here we have a clear indication of the value of faith over works. As I said before, the Jews loved to claim the heritage of Abraham. They figured that, since they were directly of his lineage, (a man whose descendants would bring the Law of Moses, and later, the Messiah,) they were as righteousthat is, justifiedas he was, by mere association. God gave them favor by setting aside Abraham for His purposes, so that the Law of Moses could comeGods ultimate standard of holinessor so they thought. They acted as if God was only for them, because they had this law, and none could approach God but them. A Gentile could be permitted to convert, but he would never truly be a Jew, and, (as I said before,) then was kept from the altar. Sadly, this tradition violated the very law that they vaunted. By these kinds of acts, they proved that they were just as much of a sinner as the Gentile at which they looked down their noses. Jesus even called out the Pharisees on this point. In Matthew 15:1-9, we read, "Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? For they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. Dr. Strong translates the word tradition as follows: paradosis (par-ad'-os-is) From G3860; transmission, that is, (concretely) a precept; specifically the Jewish traditionary law: - ordinance, tradition. What traditionary law means is the Talmud. This was something that was written after the Babylonian captivity, between the Old and New Testaments. That time was called the 400 years of silence, because it was about that amount of time between the last book of the Old Testament prophetMalachiand the last truly Old Testament prophetJohn the Baptistwhere God did not speak to the Jews through a prophet. Within that time, the prestige of the office of rabbi grew. They were, at that time, not so much a clerical leader as much as what the title itself means: teacher. They had made a point of digging through the law and the prophets in order to give greater focus to the law, and how to live by the law better. This was a reaction to what it was that caused the Babylonian captivity, and any other, for that matter. There was a wish to assure nothing like that ever happened again. Unfortunately, the Jews overreacted. Before, the law was often tossed aside for the pagan religions that surrounded them, and the sin within the pagan worship that this offered. Now, they have swung the other way, tacking on tradition on top of the law, to ensure that nothing they did was in violation of Gods law. This was something that God never intended. This includes the keeping of two separate storage areas for meat and dairy, keeping men and women separate, and the women out of sight, in the synagogue, having two sets of dishes for the eating of meat and dairy products, dictating how a person could travel on the Sabbath, lest he be doing work, and so forth. The law 23

demanded none of these things. By doing this, they took an already burdensome law, and made it more burdensome. Worse, some of the traditions of the Jews caused them to violate Gods law despite the effort to uphold it. Jesus demonstrated this in the Sermon on the Mount, because a couple of things He taught about dealt with teaching of the Pharisees that one cannot find anywhere in the law, or the Old Testament for that matter. In Matthew 15, Jesus demonstrated this contradiction between the law and the Talmud. The Pharisees despised Jesus, (aside from jealousy,) because He came down so hard on the Talmud. Since they acted as if this was a part of the Law of Moses, they accused Him of violating the law, when all He was actually doing was attempting to steer things back in the right direction. In this case, weight was placed upon any item that was to be used for a sacrifice or oblation of some sort. This item was called corban. Once declared as so, none was able to try to obtain it for ones self. However, God never put this kind of stipulation on the law. All God asked for was those items He named in the law, and that the best be brought, and no more than that. Furthermore, people were abusing this tradition, by declaring corban to ensure that any item they wished to keep would remain with them, even items that the law did not demand. The Pharisees upheld this to the point of error. For example, let us say ones parents were broke, and were desperate for money in order to survive, and that one had the funds to do something about it. However, if this one claims corban on any parts, or all of, his wealth, then this person was not obliged to give it, even if his parents starved. Yet, the law never demanded such usage of corban, and even if He did, this person was abusing it. The law says, Honor your father and mother. Failure to do so will result in death for that child. However, the priests were teaching that anything done for God was more important than anything or anyone else. They took it to the extreme. To them, honoring God was so important, that, even if someone or something were harmed, as long as God was favored over everyone else, it was okay. It did not matter if your mother and father lost the farm, or starved to death, that money was set aside for God. Because they had this mindset, they believed the practice of the law, and then the Talmud with it, was what gave one justification. Moreover, Gentiles were still looked down upon, even if the Gentile sought to become a Jew. For some reason, they must have felt that the Gentile had no ability to uphold the law better, or even as well as, a natural born Jew. Never mind the fact that no one took the time to school the convert in the law properly. It was hard for them, because they were not brought up in the law. Because of this, they gained a mindset that they had a superiority over the rest of the world, because God gave them the His standards of righteousness. None could obey the law as they could, and therefore, they were superior. Yet, Paul made it clear back in chapter 2 that, just having the law, and a practice of the same, was no guarantee that one was spiritually clean, because many, secretly, were doing the same sins for which they looked down on the Gentiles. In order to emphasize this, Paul reminds everyone that God declared Abraham righteous long before he had received any kind of injunction from God. He was the first Hebrew in the literal sense of the word, yet racially, he was a Chaldean. His ancestors were no different from the Gentiles upon which the Jews had piled so much scorn. Talk about irony! Here, these Jews were boasting of their racial and spiritual superiority, because God had set them aside, and given them the law, claiming their ancestry to Abrahama Gentilefor all intents and purposes! Gods injunction, (namely, that of circumcision,) was only given after Abraham exercised faith, and only after he obeyed the requests of God by faith. Circumcision was given to mark Abraham as set apart: a seal of his faith, and a seal of Gods favor, because of it. Circumcision did not profit him anything spiritually, except that it was just another command of God to obey by faith. In other words, Abraham had faith that God would bless if he obeyed. Therefore, faith has always been the bottom line, and in whom we have faith. Is it the act of the law that makes one holy or faith in the God that will do what He said if the law was obeyed? Then, Gods standards were faith in Him through the law. In the next chapter, we shall we in what or in whom we should have faith. Verses 13-16) 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. For if they which are of the law be heirs, faith is made 24

void, and the promise made of none effect: because the law worketh wrath: for where no law is, there is no transgression. 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, Verses 13-16, my translation) Because it was not through the law that the promise was to Abraham, or to his bloodline, that they would be the heirs of the world, but it was through the justification of faith. Because, if they out of the law are inheritors, faith is made empty, and the promise rendered entirely empty. Because the law accomplishes violent punishmentbecause where there is no law, neither is there violation of the law. Through this, it is faith down in unmerited favor, unto the promise being stabilized to all the bloodline, not only they out of the law, but also to they of the faith of Abraham, who is the father of all of us. By how this is worded, the fullest meaning may be lost to a young Christian, as it was for me. I am sure that most did as I didglean what they could understand, and then moved on. However, the meaning is actually clear, very important, and can be dug out with but a bit of examination. All the promises afforded Abraham, (he would be a father of many nations, the promise of a homeland to his direct descendants, that the Messiah would come through him,) came hundreds of years before the Law of Moses. These promises were not exclusive to the Jews: to they of Abraham that received the law. These promises were to Abrahamand ALL his seed! This is not just speaking of physical seed. Paul was saying that he was the father of faith. All who have faith in God the way Abraham had has access to these promises. We know salvation is open to all, and Paul has already stated the frameworksalvation by grace through faith in Jesus Christ. If this were to the Jews alone, then faith was useless, because obeying the lawworksbrought salvation. However, this also meant Abraham had nothing, because he never had the law. Therefore, one must ask, Is obeying the law the ultimate form of holiness and sanctification, or is the law a means to an end? The law works wrath, that is, it does not point to a way out of sin, but the law just says that one is a sinner, worthy of the violent punishment of God. Paul elaborates on this in chapter 7, showing the one major problem with the law, yet, at the same time, showing its greatest merit. For now, we must see Pauls point, that, where the Law of Moses is not, how can one transgress it? I grant you, there are things in the law that God has universally called sin since the beginning. Yet, they are things that were instituted to demonstrate the burden of sin, by the elaborate ways one sought redemption. Still, if someone did not live under these rules, then how could one truly have sinned? In chapter 6, though, the universally condemned things of God still apply, so they have no excuse, as chapter 1 already stated. Even if the Jews wanted to claim their superiority to the Gentiles, chapter 7 shows that they were guiltier for their knowledge of what God had given them. Thus, the law was not enough by itself. Paul shows here that our faith and Gods grace has always been how God dealt with people even under the law! Paul, in the next verses, elaborates on this point. If we demonstrate the same faith in God as Abraham, then we are his sons. Faith is the great spiritual field leveler. Verses 17-22) (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 which be not as though they were. 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 Sara'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 also to perform. And therefore it was imputed to him for righteousness. Verses 17-22, my translation) (Exactly as it is written, that, I have placed you as a father of many nations,) he standing before God, in whom he had faith, who enlivens the dead, and calls that which exists not in the manner that it does exist; who beyond hope had hope in faith, unto he becoming a father of many nations, down in what was uttered, Thus shall be the bloodline of you. Moreover, being not enfeebled in faith, he observed not fully the body of himself even now dead, (existing at about 100 years old,) and the deadness of the matrix of Sarah, did not hesitate at the promise of God in 25

unbelief, but was empowered by faith, giving over to God the glory. Furthermore, he was entirely confident, that, what he had asserted, He was also empowered to do. Through this, it was estimated unto him for justification. What we see here is key. The Jews vaunt their connections to God through their obedience to Gods law. They believed that God would only grant His favor to those who obey His law. They also claim that the inheritance of Abraham was to them exclusively. If that were the case, then Abraham should have been held to this same standard. Yet, what does this passage demonstrate? Notice how God makes the promise to Abraham of a son. In Genesis 18:9-15, we read, And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. Notice how God expected nothing from Abraham, and gave nothing to obey to receive the blessings. God knew the faith of Abraham, and gave him grace to have a son so late in life. God waited until this time so that, when He did this for Abraham, none could say Gods hand was not involved. None could say Abraham did anything outside the ordinary, or did anything to earn this blessing. It was merely given to him. This becomes extremely important in the next verses, dealing with faith, salvation, and in whom to have faith. The bottom line is faith is open to allJew or Gentileas is Gods grace, for it certainly came to Abraham long before the law. Verses 23-25) 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. Verses 23-25, my translation) Yet, it had not been written for him alone, that it has been estimated unto him, but also for us, to whom it is about to be estimated, to the faithful upon the One having roused Jesus, the Absolute Ruler of us, out from the dead, who had been yielded up through the offenses of us, and had been roused up unto the justification of us. Now we begin to come to the important aspect in what or whom we are to have faith. The justification by grace through faith was not exclusive to Abraham. This was not some one time or exclusive thing for Abraham alone. Our faith, and Gods grace, has always been Gods method of justification, no matter what the dispensation. We have faith in God, that whatever standards He demands of us, He will follow through with His promises. However, no matter what He has demanded, or now demands, of mankind, it is still at Gods whim that He does anything for us, and therefore, Gods grace has always been exposed through the promises He fulfills. For us, our faith is in God, through Jesus Christ, and through what he did for us on the cross: he who was yielded up for our offenses. With that, we move into chapter 5, where Paul further elaborates on this matter. As we are seeing, and shall see further, Gods grace is granted by the faith of anyone who exercises faith. Faith is the great equalizer for all mankind. Chapter V Verses 1-6) 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 26

the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. Verses 1-6, my translation) Having been accordingly justified through faith, we hold prosperity before God through the Absolute Ruler of us, Jesus Christ, through whom we hold access, by faith, unto this unmerited favor, within which we stand, and vaunt upon the hope of the glory of God. Additionally, not only this, but we also vaunt in trouble, knowing within the hearts of us that trouble accomplishes patient endurance, and patient endurance trustworthiness, and trustworthiness hope. Moreover, hope does not put to the blush, in that the unconditional love of God has been poured out in the minds of us through the Holy Ghost given unto us. Because we yet being without strength, Christ died over the wicked. Paul now ties in Jesus with Abraham, and faith. We have a blessed hope of heaven, Christs return, and all the benefits of being in Christ. By the unmerited favorgraceof God, we hold all those promises. In this, we glory. Since we already know that faith is useful for all people, not just the Jews, then the reading of these words to the congregation must have been of great comfort. Noble and slave, Jew and Gentile, no matter what part of the known, or even the unknown, world you come from, this was for you. However, it is not only in good times we glory, but also in troubles. Some may ask why we would glory in trouble. Well, consider the situation these Christians in Rome had to face. In fact, up to the time of Constantine, the church had to undergo 10 separate persecutions. It was not a constant struggle. There were times of peace. In it all, however, to declare ones self to be a Christian, in those days, was truly taking ones own life into his or her hands, depending on who ruled at that time. If Rome left you alone, then you had the Jewish leadership coming after you. In fact, at the time Paul wrote this, the Sanhedrin was relentlessly pursuing Paul. Not long after he arrived at Jerusalem, just after he wrote this, they charged him with having defiled the Temple, by bringing uncircumcised Gentiles past the Gentiles court. The law was indeed clear on the matter of the uncircumcised entering the altar area. Any of the Gentiles responsible, and he who was responsible for bringing them in, were to be killed. Until that happened, the Temple was to remain closed to all until the offender or offenders were dead, and the Temple was purified. Recall what was posted on the door that led beyond the Gentiles court. Paul would be accused of doing the aforementioned soon after this letter. It would only be the intervention of Rome that would keep Paul from being beaten to death. When Paul stood before the Roman governor, standing accused by the Jews of sedition, Rome was actually ready to acquit him. They figured that he had broken no Roman law, and they were going to let him go. However, Paul appealed to Caesar. This did two things: it allowed him to preach at Rome, as God wanted, and gave him protection from the Sanhedrin. Just because Rome sought to acquit, that would not change what the Jews felt they had to do according to the Law of Moses. Though he had done nothing outside the law, the Sanhedrin figured he had, and the longer he lived, the longer the daily sacrifice would go wanting. Some men made a vow not to eat or drink until they had killed Paul. I guess they all died, because Paul did not die until two years before the Roman-Judeo war commenced. Could it be that God was trying to tell the Jews that there was no more need for the sacrifice? (That is for another book.) Anyway, Paul was not unfamiliar with suffering and he understood the strength that enduring such holds. We glory, because we know we shall never endure more than we can bear, (God sees to that,) and that we shall be the better for it. Looking at the Greek translation, we see certain agreeing, yet alternate applications. Patience I translate as patient endurance. In either case, what we see is the more we endure, the more our patience grows. In other words, when we come out the other side of a trial, in the coming out, we realize how sweet the good times are, and we did not have to worry. Good times shall come. It cannot all be misery, especially when Christ is with us. The more we face, the stronger we become. This is why many people look askance at Christians, wondering why we do not fall apart in trouble, (and normally, it is something petty over which the sinner is coming unglued.) The direct result of this is experience. Dr. Strong translates the word in Greek as follows: dokime (dok-ee-may') From the same as G1384; test (abstractly or concretely); by implication trustiness: - experience (-riment), proof, trial. Some may wonder what trustworthiness has to do with experience. Think about it like this: after enduring a trial, our experience gives us the ability to know how 27

to react if that situation, or any other like it, comes our way. This causes consistency in our behavior, and reliability. We have a cool head under pressure, and will know what it do right away, so we will not have to endure the full brunt of the situation again, (knowing how to deal with it,) or even nip it in the bud, so to speak, before it gets a chance to get going. Such experience makes us trustworthy, because we shall be the ones people will come to in times of trouble, because we shall know how to get the job done. Finally, the experience builds hope, for, if He came through once before, He can, and shall, do it again. For me, there seems to be little that compares to the gratification that comes with stepping out in faith, made fully confident in the remembrance of how miraculously God had come through in times past. Furthermore, this hope is truly something that carries no shame. The whole may look askance at how we can have such glory for God in times of trouble. We have no shame for our hope in God, because we, as Christians, once saved, understand how God came through for all mankind when we did not even know Him. When we had no strength to gain heaven, peace, deliverance from trouble, as a race, this is when Jesus stepped in. It is not as such that Paul is preaching salvation here. They were already saved. Paul is here, and in the following verses, making it clear precisely who, and what, they put their faith in, when they came to Christ to be saved. Verses 7 and 8.) 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. Verses 7 and 8, my translation.) For this reason, with difficulty would any die over a just one; because, over a good one would one possibly even dare to die. Yet, God has exhibited His love unto us, that, yet existing as sinners, Christ died over us. They knew what brought salvation. Being that God is no respecter of persons, they, (and we,) also knew that, as a result, this salvation is open to all; Paul is here clearly demonstrating how much God loved us. The word in Greek for Dr. Strong defines love as follows: agape (ag-ah'-pay) From G25; love, that is, affection or benevolence; specifically (plural) a love feast: - (feast of) charity ([-ably]), dear, love. This unyielding, undying, unconditional love gives completely of itself, and expects nothing in return. This is the same kind of love that the Bible uses when it says, God is love. Thus, Paul is adding a new dimension to salvation. Where we lacked strength or willingness to die for another, no matter how good he or she was, Jesus was willing to die for the wicked, and the sinners, so that they could be cleansed and saved. Verses 9-11.) 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. Verses 9-11, my translation.) Accordingly, and to a much greater degree, having been justified now within the blood of Him, we shall be saved through Him out of violent punishment. Because, if we, having existed as enemies were restored together to God through the death of the Son of Him, by how much of a greater degree are we, having been restored together, saved within the life of Him? Moreover, not only this, we also make out boasting within God through the Absolute Ruler of us, Jesus Christ, through whom we now have taken hold of our restoration. Our salvation frees us from the judgment all sinners face, as described by Paul back in Chapter 1. Christ died for us when we were His, and the whole Trinitys, adversaries. Yet, that blood changed something. We 28

know that we are transformed into new people at salvation. In Second Corinthians 5:17, we read, Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. Thus, it should be of no surprise to us that Paul makes mention of something similar here. This transformation has reconciled, that is, restored us to, God, by the blood of Jesus. The original, and truly, natural, state of man, was to fellowship with his creator. Sin cut this off from God. Webster defines reconcile as follows: 1 a: to restore to friendship or harmony <reconciled the factions> b: settle , resolve <reconcile differences>2: to make consistent or congruous <reconcile an ideal with reality>3: to cause to submit to or accept something unpleasant <was reconciled to hardship>4 a: to check (a financial account) against another for accuracy b: to account for intransitive verb: to become reconciled. Through Christ, and what He did for us on the cross, we have been made friends again with our Creator. The Jew, or the religious, would think himself a better man because of all his religious deeds and rituals. However, none of that ever restored him to friendship with God. Yet, God, by Jesus, has made a fair, even, and level ground to become His friends. We now make our boast in Jesus, in what He did for us, and all mankind, and no longer boast in our deeds. Moreover, we do not say that we have anything exclusive or better, that others cannot access. God created us equally, and we need to treat each other equally. We did not do anything more than accept what is offered freely to all. This must have been radical to some in Rome, who were used to the class system. In relation to religion, Paul is going to show how the law fits into all of this. Verses 12-17.) 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.) Verses 12-17, my translation.) Through This, as through the manner of man, sin entered into this world order, and through sin, death, also, in the manner as unto all men, death crossed over, in as much as all have sinned. (For sin was within this world system up to the law. Yet, the estimating of the price of sin is not, where no law exists. Nevertheless, death ruled out from Adam up to Moses, and upon all those not sinning in the similitude of the trespass of Adam, who is a type of the One to come. Yet, not in the manner of the trespass, so too is also the gratuity; because, if by the trespass of the one, the plethora died off, how much more is the unmerited favor of God, and the gratuity within unmerited favor of the One Man, Jesus Christ, in excess to the multitudes? Furthermore, not in the manner that through one sinning to himself is the gratuity, for, indeed the judgment of one was one unto condemnation; but the free gift is out of many offenses unto justification. Because, if by the trespasses of one, death ruled through the one, how much more are they abounding of the unmerited favor and the gratuity of justification, taking hold of life within them, and shall rule through the One, Jesus Christ.) After verse 12, Paul breaks away up to verse 18 in a parenthetical statement. Such statements in a paragraph are normally used to enhance a point that is anchored on either end of the statement. The whole of it, however, ties in to what was being stated earlier. It was because of the sin of one man, Adam, that the nature of sin passed unto all mankind. This is proven on a regular basis, because we know that all have sinned: none is exempt. It is at this point that Paul breaks off to explain something relating to this nature, relating to the main theme, and the point about the salvation provided by grace through faith in Jesus. Sin has always been around since the time of Adam, and its effects have been so since long before the law. The only difference was the fact that, before the law, all sin was sin equally. The law anchored to sin different severities to certain acts as time passed. However, the ultimate price of sin, death, has never gone away. Therefore, if there were any who would have said that sin only became sin when the law entered, they cannot account for the reason why people die. Thus, any who think that the law, moral or religious, restrains were 29

created for the soul purpose of controlling and manipulating people had better be good and ready to explain to me why people die all the time. I know one answer I might receive, which is, Hey, even some of the strongest, healthiest people will just up and keel over before a drunk or drug addict. While it is true that the demise of any soul is somewhat beyond anyones control, (for God ultimately holds all the cards in that regard,) many aspects are indeed not beyond our control! It is like an old saying I like to use that I have heard, The good Lord is going to come for me in His own time. There is no need for me to go and hurry up the process! Sin is one of many guaranteed ways to shorten your life span! I recall a time at a job where I had many fellow workers that were in their early 20s, or were teen-agers. I was actually 36 at the time. I was old enough to be the father of some of them! Then one girl asked, How old do you think I am? I looked at her, and said, Hmm35, I think. Her countenance dropped, and she said, Im 27. Then, some of them asked me, How come you look so young? I was happy to respond, Clean living: I dont smoke, drink, carouse, I get my sleep. Her face sunk lower, and she gained this angry look on her face, because she did all the things that I avoided! Sin makes grand demands on ones flesh, and yet, very subtle demands sometimes. One does not always have to be a rotgut sinner to see these effects manifest themselves. Even the most straight-laced of non-Christians will often show the tread marks of sin in their countenances. However, the deeper into sin one goes; the tendency seems to be a shorter life span. This has been true for time immemorial. Before the Law of Moses, sin was judged generally. After, sins, and various degrees of sin, were marked and valued. Certain prices were affixed to sins, from small sacrifices, all the way up to instantaneous death. Ultimately, death is the end of all mankind, even if we are saved. Even though the blood of Jesus kills the sin nature, the flesh is still unregenerate. The reason for this is because, as Jesus took on mortal flesh to make it possible for us to relate to Him, we are like Jesus in that sense, that we may relate to, and reach, others. This mortality was set on all mankind by the sin of one man: Adam. Adam did not obey the sole restriction placed upon him, and as God said, he surely died. Up to that point, he was immortal, and bore Gods glory as his covering. This was all taken from him, and he started a slow, painful, chronic death from that point forward. Mans sins grew in strength and number, and his lifespan became shorter and shorter. At one point, God set an average age for humans at somewhere between 70 and 80 years. Anything beyond that is borrowed time, and with great discomfort. All this was out of Gods mercy, to help limit a mans suffering on the earth, and the suffering he inflicts on others perchance. In the 90th Psalm, 10th verse, we read, The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Thus, David declares that, despite our best efforts to live as long as we can, our date with death is inevitable. However, if we die in Christ, we have a blessed hope. Even though the sin of one man caused death and Hell to befall all mankind, even from before his birth, Christs work on the cross brought salvation despite our many sins, even if they were not in the similitude of Adam. It is in the next verse, and those that close out this chapter, that begin a disclosure about the greatness of Gods mercy, holy living, and where the law played a part. Then, Paul shows how the Father has given to us a transcending way to be holy and clean that goes beyond race, religion, or any natural and/or artificial bounds in the existence of man. Verses 18-21.) 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. 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. Verses 18-21, my translation.) Therefore, according to the manner through which one trespasses was condemnation unto all mankind, so also through one righteous act is justification of life unto all men. Exactly for that reason that rebellion of one man the plethora were designated sinners, so also through the submission 30

of the One shall be plethora be designated as righteous. Yet, the law entered, that the transgression would be in excess; however, where the sin was in excess, unmerited favor would rule through justification unto life to ages unending through Jesus Christ the Absolute Ruler of us. Verse 18 is the other verse that anchors the parenthetical statement. When one reads that statement, and understands it, one should then reread the text, starting in verse 12, and then jumping straight to verse 18. Then, one shall see how much more of an impact the two verses are with the statement than without it. Mainly, God ordained that forgiveness would come to the masses by the act of one man, with us having no more requirements to receive this forgiveness than to merely accept it. This is because the act of one man gave us a nature that made us all sinners, merely because we had been born. We had no choice in this nature, though we may not want it. Worse, we can do nothing by ourselves to rid ourselves of the nature we did not ask for. This is why salvation comes as easily as it does, because, we could never do anything to change the nature. God could pardon sins all day long, and that would really do little for us, because the sin nature would still be there, causing us to constantly pollute what God had cleansed. The Law of Moses entered to demonstrate this. By it, no man could hide from the fact that he is a sinner with a sin nature. It was not designed to rid him of this nature, but show him how much more grace he needed to gain Heaven. This is what Paul meant when he said, Where sin abounds, grace did much more abound. In other words, the Law of Moses made it seem as if sin abounded in droves. All it did was made sin, and the sin nature, quite plain, so that man would be forced to face it. Grace is grace, no matter how much knowledge of what sin is that we possess. Yet, grace seems that much sweeter with that kind of knowledge. Paul, on the other hand, anticipated a silly question that he knew his statement might have conjured up. Thus, he spends the next chapter clarifying his point, and segues into his finer point in Chapter 7. To sum up Chapter 5, faith is universal, and it is faith in Jesus Christ that brings salvation, and what He did for us. He did it, though we were His foes, and though we did not deserve it. This is why it is salvation by grace through faithgrace, which means unmerited favor. We thus live our lives working for Him out of a grateful heart, rather than to earn His favor, or to get something out of Him. Furthermore, this grace it not limited to certain kinds of people, but is open to all, without respect of persons. Yet, this grace is not license, and Paul will make it quite plain. Chapter VI Verses 1-8) 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? 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. Now if we be dead with Christ, we believe that we shall also live with him: Verses 1-8, my translation) What, accordingly, shall we lay forth? Shall we remain in sin that unmerited favor would be in excess? God, never let it come to pass! We, who died off to sin: in what way shall we yet live within the same? OR, have ye not learned that just as all who were baptized, (or fully whelmed, JOS,) into Christ Jesus were baptized into His death? Accordingly, we were buried with Him through baptism into death, that exactly as Christ was raised out of death through the glory of the Father, so also are we, that we would walk in renewal; of ;life. Because, if we have become closely united in the similitude of the death of Him, so also we shall be within the resurrection of Him: understanding this, that the ancient man was crucified together with Him, that the body of sin would be rendered entirely idle, that we would no longer be a slave to sin; because the one having died off has been justified out of sin. Yet, if we died with Christ, we also believe that we shall live together with Him 31

I am left to ponder just how many people had tried to present the opening argument to Paul, attempting to excuse some of the things in their lives. Instead, he mildly chastised any who would hear or read this letter, and even think along those lines. Paul then uses water baptism, something that all Christians are commanded to seek be done unto them, and something that should have been done to all of them, to illustrate an important point. When we, as Christians, were saved, there was supposed to be change, as Paul illustrated back in chapter 5. We have been changed, as Christ was glorified at His resurrection. He came forth in newness of life, and we should have as well. IF we are changed, and we should be, then why do the things of sin if we are dead to sin? Jesus died to, and died for, sin, to give us what we needed to be free from sin, though He Himself had done no sin. He was renewed, and we should be too. Baptism is the outward show, and public demonstration, of our change. It shows our close association with all that happened to Christ for our sakes. If, then, we have made such a public demonstration of our association with Christ, why then go our and do the things that do not show such an association? Verses 9-14) 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. Let not sin therefore reign in your mortal body, that ye should obey it in 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. Verses 9-14, my translation) knowing within our hearts that Christ now having been raised out of the dead dies no more: death no longer lords it over Him. For the reason that He died, He died to sin upon one occasion. Yet, in that He lives, He lives to God. Thus, estimate also yourselves to be dead indeed to sin, yet living to God within Christ Jesus the Absolute Ruler of us. Accordingly, do not let sin rule within the moral body of you, unto obeying it within the wrongful longings of it, nor yield up the parts of the body of you as implements of sin, but yield yourselves over t God in the manner of the living form out of the dead, and the body parts of you as implements of justification to God; because sin shall not lord over you, because you are not under the law, but under Grace. Starting with the last part first, Paul introduces a new concept of the law. Paul commands them not to sin, because they are under grace, and not under the law. Paul heavily exhorts them not to let sin rule in their bodies. The reason for this was that Jesus only died to sin once, and that was enough to get the job done. Connecting back to the last concept that Paul dealt with, when Christ was raised, He was glorified, in that, though He was still in mortal flesh, it was glorified to the point where the temptations of sin had no appeal or effect. I grant you, He never did sin once, nor did sin have any appeal to start with, because He was born without a sin nature. Still, He yet abided in unglorified, unregenerated flesh, so the effects of temptation could be yet felt. When He was raised, all this went away. Since we are supposed to be related to Him by baptism into His death, burial, and resurrection, then it should be that the appeal for sin no longer lives in us. Even the effects of the temptation should be greatly reduced, though our flesh is still unregenerated. In other words, as it was for Christ, it is for us: if He ever did sin, it was by His choice, and so it is for us. Paul, however, connects law to this, and he shall shortly define what he means by that. Verses 15-18) 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 of obedience unto righteousness? 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. 32

Verses 15-18, my translation) What then? Shall we sin, that we are not under the law, but under grace? God, never let it come to pass! Do you not know in your hearts that to whom you yield yourselves over to as slaves unto obedience, you are the slaves of whom you obey, either to sin unto death, or obedience unto justification? Yet, thanks be to God that you were slaves of sin, but you obeyed out of your hearts unto which you were given over a type of instruction, and you were liberated out of the sin in which you were enslaved unto justification. Here, in the passage of Scripture, we see something that stands in the face of people who say that we sin every day, or that we must sin every day. Those people state that we are no longer under the law, as Paul said, but under grace. Yet, Paul says here that this should never be, that is, God forbid. Whatever we yield ourselves to, that is, whatever we make the focus in our lives, this becomes our god, our master. Those people that I mentioned at the start of the paragraph would tell me that attempting to live in holiness in, in reality, legalism. In other words, they are trying to live holy in order to earn their way into heaven. They would say that this in no longer necessary, because, we are under grace, and God understands a little sin. After all, are we all not just sinners saved by grace? Well, first, when we were saved, was it only out of Hell that we were saved? According to this, Paul says that God has saved us, that is, liberated us, or set us free from, the sin into which we were enslaved. In short, if we are enslaved to our sin natures to obey them, then we are not obedient to God. Therefore, was one truly ever saved? It is supposed to be that we are saved from the nature of sin. If God allowed the death of His Son, and the shedding of the blood of His Son, to be what it is that cleanses us from sin, and the nature of sin, do you think God is going to look well upon they who seek to re-soil what God has cleansed? That is a key point: we do have a choice now. As Paul shall later show, before, we had no choice but to obey sin, because we sere unaware of our sin natures, and obeyed them instinctively. Now, we are aware of that nature. Furthermore, that nature was cleansed from us, but the choice to sin was still left open to us. Thus, if we sin, we choose to, because that allure for sin should have been purged. If it is there, we allowed that desire back in. We are therefore enslaved to whatever we have chosen to obeysin or righteousness. Verses 19-23) 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. Verses 19-23, my translation) I speak as a man through the frailty of the flesh of you. Because, in the manner you yielded up the body of you as slaves to impurity and from iniquity to iniquity, so now yield up the body parts of you as slaved to justification unto being made holy. Because, when you had been slaves of sin, you had been liberated from justification. Accordingly, what fruit did you hold then upon which you now feel shame because the end of those things are death? Yet, now, having been liberated out of sin, and having been enslaved to God, you hold the fruit of you unto being made holy, and in the end, to life unto ages unending. Because, the payment for sin is death, but the gift of God is life to ages unending within Christ Jesus the Absolute Ruler of us. First, Paul was not chastising them because of the frailty of their flesh. What he was saying is that he understood that mans flesh is weak, though his soul and spirit may be regenerated and strong. On the same token, what Paul was showing was that he wanted to speak to them plainly about avoiding sin, lest they succumb to the frailty of their flesh, and choose to sin. When they were sinners, they readily yielded to the frailties of the flesh. Now, after being made holy by the blood of Christ, we need then to yield our flesh to holiness. I can say that I have found that, as one yields his flesh to holiness, the more the flesh realizes that there is greater satisfaction in serving God, and the more shame one feels if he or she then chooses to sin. This is quite important to note here, because Paul here demonstrates that we do now have a choice. Before, we were slaves to sin, and not by choice. We were set apart from the freedom that that righteousness brings. Now, we are enslaved to God, voluntarily, and we reap the benefits of such a relationship. 33

In the times of Rome, slavery was not what it was in our own countrys history. In ancient Rome, there was voluntary and involuntary servitude. In either case, a slave was not treated well until he proved his loyalty. Once he did, he began to gain privileges. However, for a voluntary servant, privileges usually came sooner. If you were a slave in a senators household, or in Caesars, one could gain great prestige. It was similar in the case of Joseph in Egypt. He was second in command in all Egypt, second only to Pharaoh. Yet, technically, the notation of slave was never lifted from him. Still, one would have been foolhardy to try to badmouth or disobey Joseph. That was tantamount to doing the same to Pharaoh himself! Thus, he was more of a son than a slave, and such slaved in Rome were considered as the children of the master. So it is in this situation between God and sin. We were involuntary slaves to sin, which paid wages of death. Now, God has taken us in as voluntary indentured servants, raised us to be His princes and future kings, and we receive the wages of life everlasting as the gift of God by the grace provided through the blood of Jesus. In this chapter, Paul makes it plain that sin has never been tolerated, and equates being under sin as being under the law. However, sin has always been sin since before the law, and God has never tolerated sin. Its wages are death, regardless of the law. Yet, all of us, no matter what our social status is, were involuntary servants of sin, trapped under its laws and wages. God then made us all His slaves as we came to him voluntarily. We are slaves to God, and yet, we are His children at the same time. Paul will later elaborate on this point. For now, know that this is how God views it, and the rewards to sin or righteousness is the same, no matter who you are. Chapter VII Verses 1-6) 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. 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. Verses 1-6, my translation) Or, have you no knowledge brethren, (for I speak to they who understand the law,) that the law lords over a man only upon the time he lives? Because the married woman is bound to her living husband, but provided the husband die, she is liberated out of the law of her husband. Therefore, accordingly, provided she weds another man, she shall bear the title of adulteress. Yet, provided the husband dies, she is liberated out of the law: she is no adulteress, though now being with another man. Thus it is, brothers of me, you were also made dead to the law through the body of Christ, unto you becoming anothers unto the One raised from the dead, that we would bear fruit to God. Because, when you had been in the flesh, the influence of sin worked in the body parts of us through the law unto bearing fruit to death. Yet, now, we have been liberated indeed out of the law, dying off to that within which we had been held, so as to we serving within the renewal of the spirit, and not in the antiquity of the letter. This is actually the continuation of a paragraph started in the last verse of chapter 6, marking how the whole system if sin, and its wages, work. Paul uses marriage as a parallel in how things work. Law is only useful to the living. Obviously, death is the liberation from the law. It would be silly to throw a corpse in jail for a crime committed. It would be just as silly to force a woman to live with the corpse of her husband. Her marriage contract is only good as long as both parties are alive and present to fulfill it. Once, dead, the contract is null 34

and void, because both parties are not there to fulfill the contract. As for sin, and us we were born into a contract with sin for which we did not ask. The sin nature is alluded to in verse 5 as the motions of sin. Motions is translated by Dr. Strong as follows: pathe ma (path'-ay-mah) From a presumed derivative of G3806; something undergone, that is, hardship or pain; subjectively an emotion or influence: affection, affliction, motion, suffering. The influence of this nature worked in us to fulfill the acts of sin, and thus, it worked death in us, as Romans 6:23 states. Furthermore, we can also connect the whole statement about baptism made in chapter 6 at this point. We did not die like Christ. If we had, we would have received our wages, and wound up in Hell with no remedy or pardon. Jesus, and the on the other hand, had done nothing worthy of death or Hell. Yet, He paid the sinners wages. This was the main feature of the Law of Moses: the guilty could pay the price, or something innocent could take the place of the guilty, at a cost to the guilty. However, the bulls, goats, and so forth, could not do for man what was neededa payment for the act that foisted on all man the sin nature. As Paul stated in chapter 5, because on man put on us this curse, (for the lack of a better term,) then it had to be one man, free of that curse, to make the payment mean anything. The ultimate in innocence paid the price for the guiltyusat a cost to us, (making the Father suffer for our sakes,) and to the Father, (having to endure watching a part of the Godhead be beaten, die, and suffer in Hell. However, we have an advantage. If by some strange occurrence, a womans husband returned from the dead after his wife had remarried, she is yet not her first husbands wife. Because he died, (and had been dead long enough for her to wed again,) the old contract is displaced by the new: she is still free from the law of her first husband. Since someone else died for us, and we yet associated with that death by baptism, (among other things,) and the resurrection, we are not free from sins covenant, as the resurrected husband is also free to wed another, because he is also free from the law of his wife. Paul shall now elaborate on this point, as well as the purpose of the Law of Mosesthe old marriage contract, so to speak. Verses 7-12) 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. Verses 7-12, my translation) What, accordingly, shall we say? The law is sin! God, never let it come to pass! Yet, I understood not sin, if not through the law, because I also did not know in my heart just what were wrongful longings, if the law had not said, You shall not covet. However, sin, taking hold through the injunction, worked within me each and every wrongful longing, because apart from the law, sin was dead. Moreover, I then lived apart from the law, but the injunction coming in enlivened sin, and I died off; and the injunction unto life was found to be death to me. For this reason, sin, taking opportunity through the injunction fully seduced me, and through it, slew me. Indeed, and thusly so, the law is holy, and the injunction holy, just, and good. One reading this, having no knowledge of what Paul had stated earlier in this letter, (if one were randomly picking and choosing scriptures to read, and that one had come across this,) could easily make the assumption that Paul would have been happier if he had never known God, or His Word. For some, it would fall under the old clich, If a little knowledge is a dangerous thing, then ignorance is bliss. However, when kept in context with the rest of the letter, it takes on its true meaning. Remember that Paul showed how the ultimate effect of sindeathstill ruled in mankind, even though one had an imperfect knowledge of what sin is, or no knowledge at all. Add in Pauls showing of the sin nature in us, (what he called the influence of sin working within us,) we can see clearly that it is true when Paul said, All had sinned, and fallen short of the glory of God. 35

This was the whole point of Jesus coming to pay the price for sin. It was not just to get us out of Hell and bring us into heaven for future rewards. It was also to change us, to rid us of this sin nature, and to transform us into the image of Jesus in every respect! This fact is dealt with in the next chapter in greater detail, so I shall not elaborate on that further until we get to that point. However, in order to come to that point, Paul had to show something important. Before we can have this sin nature reconciled, we had to come to the knowledge that sin, the nature of sin, indeed dwelt within us. Paul showed how it was such at one time he lived ignorant of the nature of sin, though he most certainly was committing sin. Because God wants us to live above the lust of the world, we have to know what they are. God wanted a holy people through whom He could bring in the Messiah of the whole world. Thus, He introduced the Law of Moses, so that they could clearly see what sin was. When that happened, people could clearly see with what God was displeased, and that it was something with which needed dealing. This is what Paul meant when he said, Sin recovered life, and I died. In other words, he realized how dead his soul was toward God. He became aware of just how filthy was his soul. That way, sin could appear blatantly sinful and wrong, and that he needed freedom from sin. As a result, the law was good, and holy, because it made you face the issue of sin head on, and (as we shall shortly see,) cause a stirring within you to do something about it. Verses 13-17) 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. 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. Verses 13-17, my translation) Accordingly, is it that what was good for me became death? God never let it come to pass! Yet, sin, that it would show forth as sin, having worked out death to me through the good, that it would become, down in all things, superabundantly sinful through the injunction. Because we know in our hearts thisthe law is spiritual, but I am fleshly, having been sold under sin. For that reason, I work that which I do not habitually practice, but what I despise, I do thus. Yet, if I thus do what I wish not, I am in harmony with the law, that it is good. Yet now, it is no longer I that works in it, but it is the sin residing within me. Paul reiterates the purpose of the law. It was Gods tool to demonstrate the sin nature residing in all men, as Paul so aptly states. The word exceeding Dr. Strong defines as follows: huperbole (hoop-erbol-ay') From G5235; a throwing beyond others, that is, (figuratively) supereminence; adverbially (with G1519 or G2596) pre-eminently: - abundance, (far more) exceeding, excellency, more excellent, beyond (out of) measure. In a sense, it shows sin to be sin in the highest degree. However, it does not do anything to rid a soul of the sin residing within. It tells us what we ought to do, it makes what we ought to do appealing, and we wish to do it. However, we quite often found ourselves, before salvation, doing quite the opposite. Still, because of the commandment, we know that the law served a righteous purpose, because it made us quite aware that we had a sin problem with which needed to be dealt. Verses 18-23) For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is 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. Verses 18-23, my translation) Because I know in my heart that within me, within the flesh of me, resides nothing good; because the wish is present in me, but to work the good outwardly I find not, because what good I wish I do not, but the evil I wish not, that I habitually practice. Yet, if I do that which I wish not, it is no longer I that 36

works it out, but it is the sin residing within me. I thus find the lawthe one desiring me to do good, that no evil would be present to me. For this reason, I feel complete satisfaction in the law of God down in the inner man. Yet, I behold another law within the body parts of me, attacking the law of the mind of me, capturing me by the law of sinthe one existing within the body parts of me. First, I must mention that Paul was not necessarily saying that this inner, spiritual war was going on at that present moment, for chapter 8 shall show this clearly. What he is doing is echoing someone who is not saved, who desires to do Gods will, and yet finds himself sinning repeatedly. He, having grown up and lived as a Jew for so long certainly understood that warfare. I often wonder if, outside of status and pride, the desire to be free of the sin nature is what drove him to be as prominent a Pharisee as he was. This would not be too dissimilar to the desire that Martin Luther felt, as he became a priest, put himself through torturous ordeals to rid himself of the guilt of sin, and then later on finding out that the freedom from sin was as simple as grace through faith. Paul probably poured over the law and prophets for hours on end, trying to find the one act or deed that would set him free. He understood that the righteous life the law demanded was good and beneficial. If that were the case, then why in the name of common sense was there this battle within him? Paul is making an excellent demonstration of exactly what we call the sin nature. These battles are common for all people, and many do not have the discipline that Paul showed to stick with any one religion or another for too long, or adhere to its every minute detail. If this were something that could have redeemed mankind, mankind would have done so long ago. We wish to be good, but we are not. We wish to do right, and sometimes we do, but more often than not, we fail to do well. Sometimes, even our good ends up going sour on us, mainly because we were so greedy for some kind of personal gain our good would have given, not even considering or even perceiving of the possible outcome of our choices. For some, it becomes such a fruitless struggle, that they give up entirely in doing, surrendering completely to the law of sin. When that happens, the searing of ones conscience is not too far behind. It is a sad state of affairs indeed. Verses 24 and 25) 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. Verses 24 and 25, my translation) I, miserable man: who shall rescue me out of the body of this death? I thank God through Jesus Christ the Absolute Ruler of us. Accordingly, by this, I myself truly serve the law of God with an exercise of the mind, and the flesh, the law of sin. Paul echoes the common cry of the sinner seeking for freedom from sin, regardless of whom one is. He does so by using a thing that was a very horrific sight, but not so uncommon to the reader of that time that he would not catch the analogy. This is not the law of double reference as it is a comparison. What I mean is this: sometimes, when a man committed a murder, instead of crucifying the man, they strapped the body of the murdered man, or whomever, and the murderer had to carry that around wherever he went. Of course, while this was going on, the corpse was rotting, and what was eating at the corpse would eat at the murderer. He had to carry that body until either it rotted off, or he died from what was eating the corpse, and/or whatever diseases those things might have carried. This is what Paul was referring to as the body of this death. The sin nature is that body, something that all in sin must carry. It corrupts and festers in the souls of men and women. Yet, at the same time, it could be said that our own flesh embodies this body of death, for it certainly carries in it the works of our chronic death that sin produces. It aches, breaks, gets strained and sprained, and begins to work less and less well as we age, causing all this to happen easier, or more frequently. As it goes, it is less able to repair itself quickly. How can we be free? The answer, of course, is Jesus Christ. However, something needs to be made clear here. Some use the last verse of this chapter as an excuse to allow the occasional sin. They use this to say that, though we are saved, and our souls are orientated to serve God, because our flesh is still unredeemed, we may occasionally fall prey to the temptations of the flesh. This is the classic Im-just-a-sinner-saved-by-grace 37

argument. It is as if they say that God saved them, and yet kept them in that sorry state of being a slave to sin. Yet, how can they say this, using this scripture, and then not see everything else that says otherwise? Paul says that Jesus set him free from the body of death: his flesh and the sin nature. God kept us in this flesh so that, we Jesus did, we can relate to the sinner on his plane. However, that does not mean that we are still slaves to our flesh, and sin. Jesus said in John 8:36, If the Son therefore shall make you free, ye shall be free indeed. If this is not enough to bring you to the point where you can see what we have become in Christ, the next chapter, (I am hoping,) will show you what we have become. For now, realize that what Paul was stating here was not that he continued to serve sin, and carry around the body of death from which he asked to be free, but merely that having the knowledge, and acknowledging of, that which Jesus has done is not enough. Something greater happens when one accepts this to gain the born again experience. I am not saying that what Jesus did for us on the cross was not enoughfar from it! What I am saying is that, when we are savedborn again there is a change in us because of what Jesus did on the cross, and because of the blood, he shed. Yet, because of our unregenerated flesh, there is something more that is needed to better aid us in remaining saved. In this chapter, Paul establishes the contrast between the old covenant we had in sin, and the new covenant in Christ. He spoke of the spiritual warfare that takes place when one realizes that a sin nature exists in our flesh, and then wanting to be free from it, and from where freedom comes. All this is regardless of race, social class, nationality, or what have you. Hell and the Lake of fire will be just as hot and torturous for everyone regardless, just as much as freedom in Christ is available to all. Chapter VIII Verses 1-4) There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Verses 1-4, my translation) Accordingly, there is now no longer any condemnation to they within Christ Jesus, not walking down in the flesh, but down in the Spirit, because the law of the Spirit of life within Christ Jesus liberated me out of the law of sin and death. Since the law was powerless, in the which it was enfeebled through the flesh, God dispatched the Son of Himself, within the flesh, that the righteous demands of the law would be finished within usthey who walk not down in the flesh, but down in the Spirit. Paul now begins to deal with concepts that must have seemed light years ahead of anything any religion was preaching at that time, or even had preached. The first two verses put to rest those things I brought out at the end of the last chapter. First, of all there is not more condemnation: we are not going to Hell, if we are in Jesus, and walk after the Spirit. Of course, when we mention the Spirit, we refer to the Holy Spiritthe third person that is mentioned in the Godhead when the Godhead is named. (He shall be key in this chapter, so take the time to note all His involvements, and exactly what He does.) The Spirit of Life, (one of the Holy Ghosts many names,) has set me freeliberated mefrom the law sin and death. The Spirit of Life is in Christ Jesus, and is in all of us if we are in Jesus, and have received the baptism of the Holy Ghost. Why this is important is seen in verse 3. Yes, Paul said the law was righteous, however, it had one glowing flawa flaw that was not Gods fault. God made the righteous demands, but it was up to us to fulfill them. As we have already seen, all have sinned, and fallen short of the glory of God. Paul has also shown that Gods grace is no excuse for sin, and yet there is a spiritual warfare between soul and flesh, to where we cannot maintain that standard. This demonstrates a nature to sin within us. Thus, the fight to avoid sin is a spiritual thing, and therefore, it is not a battle that can be won by natural, carnal methods. The purpose of the law, or any religion, is to demonstrate that we are sinners, and to give us a sense to do something about it. The Law of Moses has the edge over all, in that, where other religions guess what is righteous, God, in the law, spells it out. He even provides a method for 38

penance. Yet, that only pushed back the penalty of sin. It did nothing to rid one of that nature. This why Paul states that the law was made weak through the flesh. This is where Jesus steps in. Where the law fell short, Jesus took up the slack. The sacrifices for sins could not remove the sin nature. The reason for this is that, when a sacrifice is made, later he who had sinned must pay the price, (and remember, the wages of sin is death,) or something else, completely innocent, must pay it for the sinner. However, for it to be truly a complete sacrifice, it had to be a one-for-one deal. The law was clear on this. In Exodus 21:22-25, we read, If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. Yet, God forbids human sacrifice, unless someone voluntarily stepped up and said, I shall pay the price. In order for sin to be ultimately defeated, a sacrifice that could fulfill the law's demands in sacrifice, to rid one of the nature of sin, had to be made. Jesus, as we have seen, did this. Man had sinned, so a man who had never sinner needed to pay the price to make it right with God for all mankind. Furthermore, because Jesus was more than a mere human, (though He certainly was that while on earth,) but also God in the flesh, His paying of the price was more than enough. In other words, the price was paid with interest. If that were not enough to rid any of the nature of sin who accepted the sacrifice, I do not know what would be enough. He condemned sin in the flesh. In other words, as the lamb symbolically took the sin committed on itself when he who had sinned placed his hand on the lambs head, Christ literally took upon Himself all the sin of all mankind for all time, and its power. In Matthew 27:45 and 46, we read, Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? When the sky grew dark like that, and He said what He said, it was at this point that the Spirit left Him, and the Father turned His back on Him. It was at this point that the sin of mankind was placed upon him quite literally. The Spirit cannot dwell where there is sin, and the Father could not look upon Jesus in that state. For the first time in all eternity, Jesus was completely alone. When He died, that sinthe nature of it and its power died with Him. He, in this action, and for all time, finished for us in the law what we were incapable of accomplishing in the flesh. Now, we are cleansed, and sin has no power over us in the extent that, if we do, we choose to, and not because of instinct. This had to turn some of the heads of the religious crowd. For all this time, they had been fighting to accomplish all of that religion demanded, with no guarantee to heaven. Yet, Jesus did one act, and all we need to do is accept it, and walk in the Spirit to keep it, with no other requirement or work. What Jesus did transcends the law, and religion. By doing so, God transcended all stations of life, society, race, and so forth, and opened this way for all to be saved, no matter whom one is. Verses 5-8) 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. 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. So then they that are in the flesh cannot please God. Verses 5-8, my translation) Because they existing down in the flesh dispose themselves to things of the flesh; but they of the spirit the things of the Spirit. For that reason, they purposed towards the flesh are in death; yet they purposed towards the Spirit are in life and prosperity. It is on the very account that the purposed ones of the flesh are in enmity unto God, because it, (the flesh, JOS,) is not subject to the law of God, because it is not even in one way empowered to do sothey existing within the flesh are not empowered to be agreeable to God. Paul is now emphasizing the importance of walking in the Spirit. Even if we claim we are Christians, if we are not walking in the Spirit, or spiritually, there is a problem. To walk in the Spirit, that is, to be spiritual, is to have a mind and a will for the things of God. This is done when one keeps a constant prayer life active, reads 39

the Bible and studies it, and seeks to live holy, and by Gods word. Moreover, because of the baptism of the Holy Ghost, this becomes easier if we are willing to be close to Him. Walking in the flesh is not necessarily seeking the illicit things of sin, though it can be. I would say that what I speak of could lead in that direction. What I refer to is always seeking to do things in ones own wisdom and strength, as if consulting God were an afterthought. As a younger Christian, I would admit that I used to have a habit of trying to plan things in my own strength and wisdom, asking God to intervene and take up the slack, whenever I was coming up short. What I did not realize is what it was really telling God. In reality, what I was saying was, God, here is what I want to do, how Im going to do it, and how You are going to make it happen. God shall either not honor this, or allow it, and the consequences of our own foolish choices, much to our own chagrin. In either case, know that God is not involved. This is why Paul said that the flesh is enmity with God. The flesh is aimed at gain, pleasing itself, and having its own way. This reflects the sin nature. If such is instinctive in a soul, I am forced to ask if such a one is truly saved, or ever was saved. Such a person has no power to please God, because this one is more focused on pleasing himself. Furthermore, even if one is saved and baptized in the Holy Ghost, when one seeks to cease walking spirituallyin the Spiritthey allows the influence of the world a drastic effect. First, the sin nature has been nullified in the soul and spirit. Now, if someone chooses to sin, it is by choice. One may ask, If the sin nature has been neutralized, how can one have the ability to sin again? Remember, we are all freewill moral agents. God still allows the option to sin as He allowed it to Adam and Eve. They were human; and yet, divine by nature, they were a direct creation of the hand of God Himself. Adam lost that divinity for all of us when he chose to sin. The law showed us how much we fall short, and exposed in us our willingness to recapture the divine again. Sadly, by the flesh, we cannot obtain. In other words, the Spirit of God provided what was divine about us, and He ceased to be there when Adam chose to walk in the flesh. Furthermore, it corrupted man to the point where he could not regain what he had lost, because the Spirit of God shall not dwell in a corrupt vessel. Christ gave us the ability to regain what was lost. However, the difference is that, as Christ was in a corruptible body, so are we now. Because the sin nature has been removed from us, in a similitude to how Jesus never had one, avoiding sin is easy. He had no consideration towards the flesh. He was in that flesh, so that the divine could relate to us on our level. He leaves us in the flesh we have so that we may also relate to others to reach them, yet He gave us the Comforter, that we would not sin. As Christ was on earth, so are we, (or should be,) now. The only difference is that, because Jesus had never sinned, the false pleasures and false security that sin brings was foreign to Him on a first-person basis. It was easier for Him to avoid sin that it is for us. Thus, if we walk in the flesh, we take up the lusts of the flesh. As Adam could be corrupted, so can we be if we choose to sinexcept that this time, the forbidden fruit is contained within our own flesh. In Galatians 5:16, we read, This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. This is something Paul shall revisit later on in the letter. The bottom line of these verses is that, in salvation, if we sin, we must choose to do so. Furthermore, there is a greater state of being that God is aiming us. Verse 9) 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. Verse 9, my translation) Yet, you are not within the flesh, but in the Spirit, if the Spirit doth yet reside within you. However, if not anyone holds the Spirit of Christ, this one is not of Him. I take this verse separately, because it is very powerful, especially in the light of what has just been discussed. In the Greek, I noticed that Paul uses a small p when he mentions walking in the spirit, (.) He then uses the capitol P with Spirit of God, ( .) In the one sense, one can read it to mean, Walking in the Holy Spirit. In the other sense, it seems to denote that our spirits must be open to, and in line with, the Spirit of God. One can claim salvation, yet, the clear work of ones salvation is whether or not the Spirit indwells. At salvation, when one sincerely confesses that he is a sinner, and wants to be forgiven, then the blood of Christ 40

cleanses, the Spirit of Christ displaces the sin nature, and replaces it with the nature of Christ. There will be a notable change. This, however, is not the same as the baptism of the Holy Ghost, yet, it is an indwelling. That indwelling is marked by a strong aversion from sin, the want to know more about God, and an immense love for others. If one does not have this indwelling, it means one of two things: either it means that they have not yet received the baptism of the Holy Ghost, or it means that the person is not really saved. Someone who is not saved will not receive the baptism because the Spritthe Perfect Spiritshall not indwell imperfect vessels. In other words, making a mere confession is one thing. Being sincere about it, wanting to change, and then truly wanting to know God on an intimate level, when making that confession, is quite another thing altogether. One can confess to make an outward show, or do so to think that they have said the magic spell correctly, so that it appears to others that everything is okay between them and God. They may even lie to themselves in order to convince others. Yet, if no will to change is there, then why could God bother cleaning, and then indwelling within, someone who had no intentions of remaining perfect and sanctified? I could ask as an aside that, if someone is seeking the baptism of the Holy Ghost, and yet does not receive it, (and lack of faith is not an issue,) then this someone needs to check himself. Was he serious with God when he prayed for salvation? Is there still an aspect of the flesh he wishes not to surrender, or that he thinks that he needs, and fears losing? In either case of the baptism, or the mere indwelling, the measure of ones experience in the Spirit is not dependent upon ones social state in life. In other words, the same Spirit falls upon all in the same amount without measure, especially in the baptism of the Holy Ghost. At salvation, we are filled completely, and the baptism immerses us in the Spirit. Thus, it did not matter if one were a slave or a senatorthe Holy Ghost is given equally, and in the same way to all. Conversely, if we are none of Christs, then the same fate awaits all, regardless of who one is. Verses 10-13) And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 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. Verses 10-13, my translation) Yet, if Christ is within you, then verily is the body dead through sin, but the Spirit is life through justification. Moreover, if the Spirit of the Raiser of Jesus out of the dead resides within, the Raiser of Christ out of the dead shall also enliven the mortal bodies of you, through the inhabitation of the Spirit of Him within you. Accordingly then, brethren, we are debtors, not to the flesh to live down in the flesh, because, if you live down in the flesh, you are about to die. Yet, if you kill the practices of the body, through the Spirit, you shall live. Paul is now, slowly and intricately, presenting the new argument. When we are saved, the temptation spoke of earlier that still resides within our flesh should be no problem to avoid, if Christ is truly in us. First, the body truly is dead because of sin. In other words, this flesh, left as it is, cannot be redeemed. Paul speaks in First Corinthians about the corruptible putting on incorruptibility. When the time comes, as Jesus was raised up from the dead incorruptible, we shall either be so raised, or be transfigured if we are still alive. Although the flesh is still corrupt, it is the cleansing of the soul and spirit, (inside which the Holy Ghost truly dwells,) that allows Him to inhabit corrupted flesh. Being that we walk in that enlivened spirit, and the Holy Spirit, succumbing to the flesh should never be an issue, for what does that which is dead have to do with that which lives? Ironically, our flesh is, spiritually speaking, dead, and yet we live. Thus, as God quickened the flesh of Jesus out of the dead, so can the same Spirit, who did this for Him, do this for us. Though we are not yet possessing glorified flesh, as Jesus does, the Holy Ghost gives us control and power over this last vestige of the old man that we must be in, in order to reach others for Christ on their level. If we live by the flesh, we shall do the deeds of the flesh, and be just as spiritually dead as our flesh. However, by the Spirit, we can mortifyput to death, or kill the deeds of the flesh. For me that seems to reflect the essence of crucifying the flesh, or, nailing the old man on the cross with Jesus 41

Some may ask why all this is necessary. Well, all this was to prepare the reader for a greater truth, a greater reality, and a greater relationship in Goda concept that, up to Christ, was either unknown, or thought unattainable by mankind. Verses 14-18) For as many as are led by the Spirit of God, they are the sons of God. 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. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Verses 14-18, my translation) Because, as many that are led by the Spirit of God, these same are the sons of God. Because you have not taken hold of a sirit of slavery again, unto fear, but you have taken hold of a spirit of adoption, within which we call out, Oh Father, my Father. The Spirit Himself witness together with the spirits of us, that we are children of God; and if children, then also heirsverily heirs of God, and heirs together with Christ, if it is so that we suffer together with Him, that we would be glorified together. For this reason, I calculate that the sufferings of the present time are not comparable to the glory soon to be shown forth unto us. Here, Paul hits them with the new concept. All led by the Spirit, (of whom would only be the saved,) are the sons of Godnot his subjects, not out of reach, but intimate. When we were sinners, there was a gap between our creator and us. Jesus bridged that gap, and put his nature into us. The baptism of the Holy Ghost helped to bring that nature out to its fullest potential, much like the blossoming of a beautiful orchid. Yet, salvation was the thing that brought us the adoption, and everything else happened to strengthen that relationship. The foreign thing about that to these people in Pauls time was that no other religion, then or since, has ever stated that its adherents become His children. Paul further shows how special this relationship is. We are sons by adoption: thus, Paul makes this clear. We are not Gods children naturally born, and our adoption fee was the blood of His only begotten son. However, something must be noted on how adoption was seen in those days. When one was adopted, that child was treated as if he had been naturally born into that family, and was considered an heir: he did have an inheritance. However, if there were naturally born children, through the adopted child gained an inheritance, more than likely, the child born to that family would gain the land and title, if any. Yet, this is not the way it is with God. Paul makes the declaration that we are not just His children, not just His heirs, but joint heirs with Jesus Himself. This means that we have a throne awaiting us, as He has. We shall rule as He rules, each person as to what God would give. This is just as an amazing through now as it was then. Religion says that we are always out of the reach of God, and that God would never reach for us. Christianity says that God was willing to relate to us at our level, and was willing to bring us up to where He lives. The station in life mankind held with God can be obtained again through Jesus. This concept must have boggled the minds of the people at that time: that we can be as intimate with God as we were with our own mother and father. What must have been even more amazing to them was when Paul shows how we can call the Father just who He is in the most intimate terms. Abba in the Hebrew tongue means Father, but in a more familiar sense, much the same way a child says, Daddy, or, Papa, in English. The way I translate it is, Oh Father, my Father. It acknowledges who He is to us as God, and then who he is in relation to being family. In religion, we always see an angry, scowling, vengeful God. In Christ, and even in Judaism, we see a warm, welcoming God for all those who wish to follow Him, and a God willing to do anything He can to bring His children back to Him. Moreover, in that becoming an heir apparent to the throne, how, and what, we rule, is regardless of ones social standing here on earth, but is more based on how one lives his life here on earth. In other words, the Roman senator could end up with less to rule, and less rewards, than the slavehis fellow brother BROTHERin Christdepending on how he lived his life for God here. Solomon, in writing Ecclesiastes, 42

noted that all in this world is vanity. In other words, the more one dedicates his life to greatness here, when he dies, what does it matter? When he stands before God, this is not what is judged. Even if he thinks that he can gain satisfaction by saying, Im leaving behind a better world for my children, normally, those children do not appreciate it, and, in the eternal scheme of things, they cannot take it with them either, for they one day must die as well. None of that shall do them any good at the judgment. At the end of the book, Solomon sums up the matter, in chapter 12, verses 13 and 14, which read, Let us hear the conclusion of the whole matter: fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Thus, in the eternal scheme of things, God shall reward according to what one deserves, and not as one playing favorites. For the nobility, it may have been a hard pill to swallow, yet it should have encouraged them to do more for God in order to receive the rewards deserving a noble, and maybe equal to, (or better than,) what they had on earth. For the slave, think of the exultation he must have felt when he heard that, one say, he would be an heir in the kingdom of God, equal to his master. He may have bee no more than a mere machine to the Romans, but he knew that, to God, he was just as human and noble as the senator who worshipped in his church. Another equaling factor was the issue of suffering. This holds two meanings. First, we know well that Jesus suffered for what He taught. He most certainly ran afoul of the religious leaders, especially when He called every one of them on the carpet for what they really were. Many of them preached the Talmuda set of writings by rabbis of the intertestament period, interpreting the Law of Moses, though by mans understanding, and not guided by the Spirit. As a result, contained within the words were many traditionary laws that were stacked up on an already burdensome law. I mention this to say that many of those religious leaders used and abused these thingsthe Law of Moses and the Talmudto manipulate and control the masses for their own gain. I realize their horror, when this Galilean Rabbi began to expose them for what they were. They thought they had already gotten rid of one troublemaker in John the Baptist, and now this upstart was taking his place. Worse, He spoke as one with authority enough to override their power. When enough time had passed to where enough of them understood that He just might be the one that they had been waiting for, rather than hand all authority over to a man they considered inferior to them, they killed Him in their lust for power. However, he rose again glorified, despite their best efforts to stop it, which were feeble at best. Within 50 days of that event, the church had grown from 120 to 3,000 more on top. As one tries to put his finger on mercury, the Pharisees efforts to crush the Church only caused it to scatter and multiply. Everywhere they went, however, they were met by opposition of every stripe power manifests, for daring to say that there is a power higher than they to whom all must answer, and, in His name. For some, what was done to Jesus, and to His Church after that, was silly. Even though they did not believe, for them, to see some try to kill Christians for merely making the suggestion that we all stop fighting for once and try being nice to each other for a change. Yet, despite the suffering the Body of Christ faced, as they glorified the Head, He glorified the Body as they glorified the Head. Paul assured them that, no matter what they faced, what awaited all of them is Heaven was far greater than what they faced right then, and that it would be worth it all. The second connection is that, (and this reached back a bit to chapter 6,) as we accepted what Jesus suffered for our sakes, we accept that suffering for ourselves as we publicly confessed the connection to it through water baptism. Now, Paul begins to show what walking in the Spirit can do for us as believers. Verses 19-25) 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. 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. 43

Verses 19-25, my translation) Because the earnest expectation of the creation fully expects the revelation of the sons of God. For this reason was the creation subject to vanity, not voluntarily, but through Him subjecting the same in hope, that also the creation itself shall be delivered out of the slavery of corruption to the liberty of the glory of the children of God. Because we know in our hearts that the creation moans together, and travails together up to now. Moreover, not only so, but we ourselves have prayed within ourselves intensely, fully expecting adoption, the redemption of the bodies of us. Because we have been being saved by hope. Yet, hope, being seen is not hope, because, why would one have hope for what he sees? However, if we hope for what we see not, we fully expect patiently. Paul now presents an interesting thing here, that, though some environmentalists would embrace it if taken out of context, even the creation hopes for the redemption of mankind. When mankind was corrupted by sin, walking after the flesh became the focus of mankind. When that became the focus, satisfying the flesh was what mankind sought. In the satisfaction of the flesh, mankind found that he had to go further and deeper to please the flesh. The main reason for this pleasing was an attempt to replace something greater than himself that he once had. In the process, mankind became obsessed with this, and each person was willing to do whatever it took to please his or herself, no matter whom or what it hurt. If this meant raping the creation to gain it, then so be it. That can extend from horrible wars, pollution, to the raping of the countryside, and hunting certain species to extinction for the mere pleasure or greed for money that the hunt produced. (Now, before you assume that I am a radical environmentalist, know that I am not against hunting, nor lumbering, as long as it is managed properly. Growing up in Maine, I have seen proper forest management, and hunting done sensibly. Maine has always had a good sense about good stewardship, and a clean, well-managed environment has always been popular amongst the people of Maine. Maine has a pride in its beauty, and wishes to maintain it. The government also gets involved, but not obnoxiously so. That is the way to do it if you want to go green. However, I have a strong problem with the self-righteous people who feel it is their duty to force people into a certain lifestyle they feel is best for them, whether they like it or not. For them, going green is a religion of flesh and nature worship. What they really do is try to act in such a fashion that actually ends up imitating the very spirit against which they claim to fight. When they use good stewardship as a means for political power, when there is an ulterior motive, this is when I put my foot down.) However, many look to the very creaturemanthat caused the problem to fix and stop the problem. Yet, as long as there are those that long to live in the flesh, this will always be a problem. The point is that, even creation longs for the sons of God to come forth and rule. Fleshly, sinful man has manhandled it long enough, and even it wishes for the sons of God. This is because it knows that the proper order of things, before the fall, will be restored, and it can have its ultimate Sabbath, as will the sons of God. This is why Paul states that the Christian moans in prayer the same wayas nature wants the corruption removed, so does the Christian want the last vestige of corruption removednamely, his flesh. In other words, when Jesus returns, our corruption will have been replaced with incorruption, and, with the exception of an existence that has always been, we will be as Jesus is now in every aspect. In First John 3:2, we read, 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. Thus, this was not some outrageous concept that Paul conceived, but was a common doctrine of the church, and still is, (or should be,) today. Finally, Paul speaks of hope. Paul speaks of the importance of hope in keeping our focus on the prize. If we already had the full knowledge of what it is going to be like, and be that familiar with it, would we continue to bear the excitement and hope? Some may, but most would not. The flesh would become so bored with what it knows that it would not seem as important anymore. This is not to say that we would not continue in the Spirit. However, being in the flesh we have now makes it challenging enough to stay in the Spirit, for if we do, then winning the battles the flesh produces will become much easier. However, if we did not have that hope, in other words, if we became so familiar with what our glorified state shall be, it would not mean as much, and we 44

would not be as focused on the prize as we should be. Succumbing to the flesh would be that much easier. This is why we must believe by faith, and not by proof. Believe me, in the experience in the Holy Ghost I have had are any indication of what it shall be like then, I cannot wait for that day! Verses 26 and 27) 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. Verses 26 and 27, my translation) Moreover, in the same way, the Spirit also takes hold the weaknesses of us together with us, for what we would pray for as we ought, we oft know not in our hearts. Yet, the Spirit Himself intercedes in our behalf over, with sighs unutterable. However, He that knows the mind in His heart knows what it the purpose of the Spirit, that, down in God, He confers in our favor over us. Up to this point, we have seen Paul show us the higher state of being, for the lack of better terms, that we have in the Holy Ghost. We have also seen how that all of creation anticipated the complete glorification of the children of God alongside the children itself, knowing the ultimate Sabbath both shall receive. Now, Paul shows us the edge we have over the unsaved. This enhances what God has transformed us into, showing just a hint of what man had with God before the fall, and how much more we shall be when our flesh is glorified. (Moreover, seeing how the power of God has already operated in my life, knowing there is more to see of it in my life, and knowing that this is just the tip of the iceberg, no wonder we hope so much for that day!) Paul refers to the weakness of us, referring back to the infirmities of the flesh, and our hope of its glorification. The beauty of walking in the Spirit is that, where we lack due to the flesh, the Holy Ghost takes up the slack. He takes up the weakness for our flesh, and bears it up with us. As the human flesh of Jesus was a limiting force He allowed on Himself during His first Advent for ourselves, and He leaned upon the Holy Ghost to keep going, so it is for us. What some people do not see, realize, or refuse to see when they look at the words of Christ, is that, (at His own admittance,) He did nothing in His own divinity. All He did was by the Holy Ghost at the Fathers command. He also told us right before He declared the sending of the Holy Ghost to His believers, (the power by which they would do what He declares here,) as we read in John 14:12, Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. Certainly, in the book of Acts, there were greater miracles that were done by the apostles and believer that Christ had never done. Paul is really driving home the point here that, all that Jesus had and was during his first Advent, we can do now. The Spirit will even help us pray, and pray for us, both in heaven, and in tongues here, for what we know not how to pray for, He does. When we look at all Adam and Eve threw away at the fall, we must then understand that all of this: salvation, the Holy Ghost, adoption into the family of God, and the hope of our fleshs future redemption, is all a part of our restoration to our rightful position in God. Adam and Eve made it all wrong, and Jesus came to right the wrong. For now, we have the down payment of the future, and what a down payment it is! In Ephesians 1:10-14, we read, That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. The word earnest is defined in the Greek by Dr. Strong as follows: arrhabo n (ar-hrab-ohn') Of Hebrew origin [H6162]; a pledge, that is, part of the purchase money or property given in advance as security for the rest: - earnest. Websters dictionary also defines it similarly in English. Thus, we have a down payment on a great possession. As one puts down an earnest on a propertya financial promise of more to come in paying for itGod does so with us in the Holy Spirit. The Holy Ghost is the earnest for our 45

inheritance. Furthermore, it is not frozen assets, that is something that belongs to us, but we cannot touch, but is something that is liquid: we can use it right now. The reason for this is mentioned in the next three verses. Verses 28-30) 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. Verses 28-30, my translation) Furthermore, we know in our hearts that, to they loving God unconditionally and unyieldingly, all works together for good, to they existing as called out according to His purpose, that, whom he foreknew, He also foreordained to be jointly formed to the representation of the Son of Him, unto ( or towards, JOS,) Him being the first Son within a plethora of brethren. Yet, whom He foreordained, these ones He also called out, and whom He called out, these He also justified, and whom He justified, these ones He also glorified. We are at a spot in Scripture that predestinaltionalists love to quote as justification of their doctrine. Since many look to Romans as the ABCs of Christian living and salvation, some read into this book more than is there, in an effort to find support for their doctrines on salvation. In this case, there are some that believe that man is so corrupt and sinful, that God had to predestinate some for heaven, or more would be saved. That view contradicts all that Peter, Jesus, even what Paul said in this letter. God is NO respecter of persons, period! Even if it seems that God gives some, say, ministers, privileges over others, one must observe that there is a trade-off in the gaining of ministerial privileges. (More on that comes in chapter 13.) To have the predestinationalist view runs counter to even the theme of this letter! Rather than go into a discourse on the matter, (which I have dealt with in an essay I wrote a few years back called The Grand Calvin Heresy,) I will instead deal with what it truly does say. First, we need to keep to the main theme of the book tied into this chapter in particular. The epistle speaks of God being no respecter of persons, and therefore, it cannot speak of God saving only certain ones. It speaks here of walking in the Spirit, and all things working together for good. Thus, we look at that part first, and then tie it back in with the other two verses that follow. In the previous verses, we saw how the Spirit intercedes for us, and makes up the difference between our renewed souls and spirits, and our weakened flesh. By saying that all works together for good, it can be said that, amongst all the good things in life, there shall also be trials. Why should this be? Well, first, there was a call to all mankind to repent. We know that Peter said in his second general epistle, chapter 3, verse 9, The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. Jesus said that this Gospel was a whosoever will Gospel, in John 3:16-18. This was a promise of God, based on the fact that Peter stated in the aforementioned verseGod is not willing that any should perish, and that God is not slack concerning His promises, as some men count slackness. To say that these verses say that people are predestinated for heaven, and then, quite literally, to Hell with everyone else, is asinine by the whole of the Bible in context. Jesus, in foreknowing, foreknew all men. There is not one human being on the face of the earth that Jesus did not know, or foreknow. In foreknowing, it is not necessarily speaking solely of a precognition kind of a situation. It could mean noting more than the fact that He knew us before we knew Him, or both. It seems to me to be more of an emphasis on the latter. Since this is a whosoever will Gospel, and He foreknew all people, He thus predestinated that all should be conformed to the image of His Sona state of humanity as close to full restoration to how things were before the fall as we can get in this world. He loves us all, and wants us all. However, in this predestination, there is a call. In Matthew 22:10-14, we read, So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding 46

garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Note something interesting here. It was not until it was noticed that the wedding guest was not prepared to receive the wedding feast, (which included receiving the bridegroom,) that he was cast out. He was not prepared to meet the Lord, though he had been called to meet Him in the wedding feast. He was called, seemed to receive that call, and yet, he was not truly prepared for it. The ball was in his court. He could have fixed things before disaster struck. In other words, he heard the call; he heeded it, but he was never saved. Many come to church, and may even look the part of one who is saved. Yet, until there is that changethat born again experience that comes by grace, with the true confession of a broken and contrite heart, and faith one is not saved. Indeed this would speak against works, because, the wedding guest must have thought he was dressed correctly. In other words, he was trying to attend to his salvation through his own means, and this was not enough. If one goes to heaven, one goes Gods way. Therefore, if any who says that, because we believe in holiness, and that one can forsake ones salvation, is preaching salvation by works, they need to look closer at these scriptures, because it actually preached salvation by grace through faith. It is not saying that He chose us to be saved: we ultimately make that choice. Yet, if we do choose Him, we become of His choice people those set apart from the rest, due to what has happened to us in salvation. We are not chosen in the sense of being selected, because God wants all in the wedding feast. All are invited, (all means all, and that is all all means.) However, we are of the choicest stock, because we have received the born-again experience as I have shown just nowthe select, and not necessarily the selected. Also, note that it does not say here, And of them He called, He chose. That never comes up here. Notice how it goes straight to justification. He called to us, and we chose Him. When we did, He saved us, claimed us by the blood, changed our nature, and justified usHe wiped the slate clean. He then glorified us. To the world, He made us something greater that what they have ever seen, to where they are at a loss for words over the change in our lives, and our ability to live above the world. All that remains is the mortification of the deeds of the flesh. We, the saved, are predestined to become conformed to the image of His Son, that He would be the firstborn of many brethren. In other words, what Jesus was here on earth, we are; what Jesus is now, we shall be, because we are His siblings, He being the first to undergo the great glorification in Heaven, and we are to follow right behind. This is why we face tests. Jesus faced tests, so shall we face them. Since we know that God shall not allow us to face more than we can bear, the trials we face are to strengthen us as Christians, and to mortify the deeds of the flesh. All this is regardless of our status: trials come to all. If we fail a test, be assured that it shall be coming again. If we pass, then, if we ever face it again, it would be much later, from a different angle, and in a greater degree, in order to see if the lesson took. Furthermore, if we are predestined unto salvation, why face any trial? Why even attempt to mortify the deeds of the flesh? Once we know all this, then what are some of the benefits? This, we shall see in the next set of verses. Verses 31-34) 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 any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Verses 31-34, my translation,) What, accordingly, shall we say to these things? If God be over us, who would be against us? He who truly did not treat leniently His own Son, but yielded Him up over us, in what way shall He not gift to us, with His Son, all things? Who shall bring a charge down on the elect of God? It is God who justifies. Who would condemn? It is Christ who died, but the more who was raised, who also is at the right of God, who also entreats over us to our favor.

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How that Paul has established our rightful place in God as His children, and Christ as our brother, he now shows the benefits of being His children. Before I start, It may seem like I am about to contradict myself, and say that God IS a respecter of persons, (here, and in the next three chapters,) one has to understand how God deals with things. It may seem like He is playing favorites, here, but in reality, all God does is let people receive their just dues for choices they have made in their livesreaping what they have sown. In the case of the Christian, we have elected God as our Lordour Absolute Rulerthrough Jesus Christ. Because of the change through the born again experience, the baptism of the Holy Ghost, and Gods glorification, we have been set apartthe Ecclesia. That words means church, in our vernacular, but more appropriately means set apart ones. When one considers the meaning matches the meaning of the word Hebrew, then we realize that there is something about our connection to God that automatically sets us apart from the rest of the world. It may seem like favoritism, but, in reality, it is the reaping of the seeds sown by accepting Gods invitation, in the same way as Abraham had. As Abraham had a choice to follow God, we also have a choice. When we make that choice, we reap the benefits, and become the choicest amongst the human race, not because God is playing favorites, but because of our choice to follow Him. In other words, we are Gods electnot because we were chosen, but because our choice made us the elect people above our fellow men. Understand this: if we are walking in the Spirit, (which has the benefit of keeping us walking and acting, as Christians should,) who then could lay charged against us? Though the world could love to lay accusation against the body of Christ, if we are in the Light, they cannot rightfully do this. The only reason why the world feels so emboldened to do so is because of all they who claim Christ, but are walking in the flesh, and not in the Spirit. They are often the biggest hypocrites the world has ever known. The world loves to take these examples, and claim the whole Body of Christ acts like this. However, the world could never be able to recognize the Body of Christ if it hit them upside the head! If we are walking in the Spirit, no matter how hard things seem, God there for us. This is regardless of whomever one may be in Christ. All people are open to the same benefits of being in the Holy Ghost. Verses 35-39) Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 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, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Verses 35-39, my translation) Who shall part us out from the unyielding love of Christ? Shall tribulation, or calamity, or persecution, or famine, or nudity, or danger, or sword? As it has been written, On account of You, we are killed all the day long; we are estimated in the manner of sheep to the butchering. Contra wise, within these things we are more than conquerors through the One loving us. Because I have been convinced that not even death, nor life, nor angels, nor rulers, nor power, nor things past, nor things present, nor that to be about, nor height, nor death, not any creature has the power to part us from the unyielding love of God within Christ Jesus the Absolute Ruler of us. The first thing to deal with is the scripture Paul uses here. Paul is quoting the 44 th Psalm. This deals with Israel being oppressed by her foes, and Paul was speaking about this in equation to his thought. In verses 18-26 of this psalm, we read, Our heart is not turned back, neither have our steps declined from thy way; though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. If we have forgotten the name of our God, or stretched out our hands to a strange god; shall not God search this out? For he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Awake, why sleepest thou, O Lord? Arise, cast us not off for ever. Wherefore hidest thou thy face, and forgettest our affliction and our oppression? For our soul is bowed down to the dust: our belly cleaveth unto the earth. Arise for our help, and redeem us for thy mercies' sake. 48

If we are walking in the Spirit, then no matter what the world may do to us, nothing shall separate us from God. In the quote from Psalms, Israel had strayed, and it seemed God had to take His had off them. However, David made it clear that, though they were seen as sheep for the slaughter, they had not forsaken his statutes, that they were walking in Him, (as much as one could without the help of the Holy Ghost baptism,) and Go would tend to it. Paul knew I his time that the church faced tribulation, and really, very little from Rome as yet, (though it would come soon.) At that point, it was mainly from the Jews. Remember back to chapter 2, and how the Jews held pride for their heritage, believing that God was only for them, and how the Jewish rulers would stand no threat to their power. There were some amongst the leaders that felt they needed to answer to no other authority on earth, not even to Rome. If Jesus had merely been a man, of the seed of David, who sought the throne that was rightfully His, they would have rallied behind Him, knowing that they still would rule. Even the king has to answer to the priests, and to God. They could yet still rule indirectly through the king. However, Jesus showed Himself to be more than an earthly king. He proved, by his words and deeds, that He was the promised Messiah. If this were the case, the priests would have to step aside, because the people could now access God directly without them, and they would answer to Him, and no more through them. They wanted to continue being the only access to God, and thus, hold power over the people. It is ironic that they sought to kill God in order to continue to be the access to God. That makes about as much sense as a screen door on a submarine! This is why they killed Him, because they wanted to remain in power, and keep the Jews as Gods chosen. They well knew that Jesus would give access to all people if He was the Messiah, and thus, Israel would lose their rightful place. Now, it is many years later, Christ is risen, the Church grows, engulfing all that would wish to be apart Jews and Gentiles alike. The Pharisees got rid of one Christ, and then, thousands of christs appeared on the scene, making no differentiation of persons, and telling all that the access to God is open to all on a personal basis. The Pharisees do al they can to stop this from going further. They do not want to lose their power, but no matter how hard they try to grasp it, the harder they try, the more they lose. It is like trying to get a tight grip on soft clay. The greatest percentage of the lump will ooze through ones fingers. The harder they oppressed the body of Christ, the bigger and stronger it became. The difference between the Jews of Davids time and the Body of Christ at this time, and beyond it, was that the Hebrew was still subject to the flesh because, even if the Law of Moses was the guide by which God aided man to follow Him, they still had to follow in the flesh. Now, Gods children follow in the Spirit, which causes their flesh to be in subjection to Gods will without too much natural conflict. Before, sin was an easy thing in which to slip. Now, the only way we are able to slip into sin is if we actively seek it, by walking in the flesh. By this, we are more than conquerors. No matter how much we are oppressed, if we walk in the Spirit, noting shall separate us from God, though it might seem that God is being parted from us. We have an edge over the world, and this we must embrace. Speaking of the Jews, Paul now shall spend the next three chapters dealing with how, though it seems He played favorites with Israel, there was a greater, divine purpose that this seeming favoritism was directing mankind. Paul shall demonstrate that, even in this situation, there were no favorites with God. Chapter IX Verses 1-5) 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 for ever. Amen. Verses 1-5, my translation) I say the truth in Christ, and I lie not, the conscience of me witnessing jointly with me, within the Holy Ghost, that sadness is great to me, and the pain in the heart of me is unintermitted. Because, I would pray to God that I myself would be accursed out from Christ over the brothers of me, the fellow countrymen of me down in the flesh; which same are Israelites, of whom are the adoption, and the glory, 49

and the covenants, and giving of the law, and the ministrations of God, and the promise; of whom exist as the Fathers, and out of whom the Christ came, down in the fleshHe existing upon all, God be blessed unto the unending age, Amen. Chapter 9 opens with a strong lament. He, being born a Jew himself, and educated in the law, the prophets, and history of he people as he was, he knew a great opportunity had been missed. However, he also knew that things had to happen the way they did to give all people the chance to be the Children of God, and be elect among mankind. However, by the way Paul speaks here, I think he also refers to a greater opportunity that was missed many centuries earlier, and he starts the reasoning in these early verses. Of all the nations that people that God could have chosen, He took an interesting route. God decided to start a new people from scratch, starting with one Chaldean manAbraham. From him came literally many nations, including one from his direct descendants, initially consisting of many people that God, either directly or indirectly, called to stand opposite all other people on earth. In other words, they became the race known as the Hebrewsa stock of people stemming from a North African and Middle Eastern mix, both of which were descendants of Shem, (the Shemites, or Semites.) God gave these people direction to serve Him and be His people, set apart for His use. Yes, He did bless them greatly, and He gave them more chances than other nations ever would have had before God judged their sins. The Lord even entrusted to them a holy law by which people could learn just how holy God demanded them to be. By this standard of living, they were to make following God desirable, because a great blessing comes with living for God. Though it may seem that He is playing favorites, there are two things to remember: 1.) Blessings are rewards for faith and obedience. 2.) Mo matter what happened, God needed a people righteous enough by His standards to bring in the Messiah, through whom God could bring all people to Him. This becomes important to the point Paul makes in these next three chapters. However, the sadness that Paul felt was the fact that the Hews were supposed to be setting the standards and winning converts, that where would be a great number of people prepared to receive Jesus. Except for the times of David and Solomon, Israel failed in this regard conspicuously. I grant you, there was a greater goal to which God aimed, the process Paul here will take great pains to explain, somehow, a great opportunity was missed. Verses 6-13) Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: 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 Sara 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. Verses 6-13, my translation) It is not, accordingly, that the word of God has dropped away, because not all of them are out of Israel that are Israel; not is it that they are the bloodline of Abraham are they all his children, but, Within Isaac shall your bloodline be called out, that is, the children of the flesh: these are not the children of God, but the children of the promise are estimated unto the bloodline. Because, the word is this, Down in that set time, I shall approach, and there will be to Sarah a son. Moreover, not only this, but Rebecca also growing out of the oneIsaac, the father of us: because the children of her, not yet being born, not having practiced any good or evil, (that the intentions of God down in election would stand, not our of works, but out of the One calling,) it was laid forth to her that, The greater shall be enslaved to the lesser, exactly as it is written, Jacob I loved unyieldingly, and Esau I detested. We are in a section that the predestinaltionalists love to use to support their doctrine. Rather than spend time on that, I want to speak on what it does say. We deal with a theme that says that God is not respecter of persons. However, Paul, in relating the history of Israel, knew that some might say that God is trying to be a respecter of persons in respect to Israel. However, remember how I said that God needed a people with His holy standards through which He would bring forth a Messiah. This was put forth to Abraham in one of many 50

promises that God had made to him. This same promise was made to Isaac, and later to Jacob. Thus, we see a pattern here. God would make many nations out from Abraham, but only one son would produce the nation on which God had His eye. Jacob and Esau were in the womb, but God, with his foresight, knew which one would serve Him. This is why the elder would serve the younger. God was preparing an avenue through which the Messiah would come, and make a way for all to come to God. God only seemed to play favorites so that a greater good could be accomplished for all mankind. In fact, even though the Messiah had not yet come in Old Testament times, God did not really play favorites. The law was open to anyone that wanted to obey it, and anyone would gain the blessings that came with it, as Israel had done at one time. The Jews cut off access to the altar from the Gentile converts. Even though they obeyed the Law of Moses to the letter, because they were not natural born, they still could not get to the altar. That was never Gods intent. Thus, if one were a convert, they were now a son of Israel, (Jacob,) as well as a son of Abraham by faith, and the promise. They would gain the blessings for this, as a covenant with Christ does now. There should not have been any regard to persons at all. Those outside His will do not fare well. Due to the nature of sin, it is instinctive to live a life counter to Gods will, and to do things that demonstrate that we are indeed the enemies of God. This never sits well with Godin fact, He hates it. Some may say, God hates? I though He was a God of love? Yes, He is a God of love, but he is also a God of holiness, a God of judgment, of vengeance, and of wrath, when the reasons are there for God to be these things. Normally, those reasons are given to Him by the sins of man. When one considered that, throughout history, God has given entire societies the opportunity to live right, and the means by which to do so, and those societies have rejected outright His love and mercy despite their sins. One can then understand His anger. The scripture Paul quotes is in Malachi 1:1-3, which reads, The burden of the word of the LORD to Israel by Malachi. I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Then God goes on to deal with the nations that stemmed from the brothers, and warns Judah that, if they go into sin the way their cousins did, they shall also face the same things that God brought to Edom for their sins. It was not talking about the actual brothers themselves directly, but what came from them. God promised Esau an inheritance, as well as Jacob. Yet, Esau squandered this blessing, and his descendants not only turned away form their Creator, but they also tried to destroy Israel, and then, Judah, when the other ten tribes went so far as to join with Esaus descendants: the Edomites. It was this area north of Judah that later became Samaria, and this was the place that incurred the wrath of the Jews when they returned from Babylon. Samaria became a type of the nature of sin: a thorn in the flesh you did not want to accept was a part of you, but you knew was always there. To the Jews, they represented everything that was wrong with Israel after Solomon, and before Babylon. This is why the Jews avoided Samaria: the wanted no connection or possibility of being corrupted into the pagan religions again, lest God allow something worse to happen. God had a hatred for Edom, (Esau,) because they were amongst the many nations and people that resisted the entrance of Israel into the Promised Land. This incurred Gods wrath aside from the fact that they were just as pagan as the others around them were. Thus Israel is to fault for allowing a few people to remain, (as God had commanded them not to do,) these people later corrupted the peoples of Israel, and then the divided kingdoms. Because of their past connection to Esau, anyone of that land, be they of Esau or not, were collectively known as Edom. Though God often does not allow Himself to know the choice of people before hand, (to allow our freedom of choice,) I this case, He foresaw the future of the two sons of Isaac, and did not intervene to stop things form taking place. This was so that Gods purpose of bringing the Messiah thought a holy people consecrated to Him. If Esau were foreseen to be the one that would choose God, the God would have chosen Him. Whatever the case, things went as God had foreseen, and loved Jacob, (that is, the righteous nation he would produce,) and hated Esau, (that is, the sinful, pagan people that would bear his name, including his descendants,) as Malachi had shown. However, this line of thinking must have conjured up the kind of questions that Paul deals with in the next verses. 51

Verses 14-18) 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 hath he mercy on whom he will have mercy, and whom he will he hardeneth. Verses 14-18, my translation) What accordingly shall we lay forth? There is no righteousness with God. God, never let it come to pass! Because He said to Moses, I shall compassionate any which I compassionate, and I shall exercise pity to any which I exercise pity. Accordingly thus, it is not of the willing, nor of the running, but of the One compassionatingGod. For this reason, the Scriptures say to Pharaoh, Unto this selfsame thing I raised you up, that I may show forth within you the power of Me, and so as it would be heralded in the name of Me within all the earth. Accordingly then, to whom He wills, he compassionates, and to whom he wills He renders stubborn. Again, the predestinaltionalists drive this one hard to support their doctrine. What they teach, in brief, is that God foreordained Pharaohs fall. They teach that, all along the way, God hardened Pharaohs heart, that his name would be glorified by Israels release, and Egypt destructionhow ridiculous! This makes God seem like some evil dictator/puppet master, playing with the lives of men and women as if they were toys. Thus, of what was Paul speaking? Paul is making an initial demonstration of Gods sovereignty here, and in the next few verses. The reason for which is to show that God does have full sovereignty. The words Adonai and Kyrios both are translated as Lord and, in the context of God, both mean Absolute Ruler. God does what He wants, when He wants, because He is God, you are not, and you cannot stop Him if He does not allow you to. Yes, it is true that God is no respecter of persons. However, in that regard, if He has a grater good for all mankind in mind, (keeping with His habit of not playing favorites,) then if He has to bend that rule a bit for a handful of people for that greater good, then so be it. After all, if He created a limitation for Himself for the sake of His creation, since He created it, does He not then have the authority and power to lift it when He chooses, when the need arises? If it the age old question: can God make a rock He cannot move? This is the kind of question that atheists ask to try to disprove God, and say He is not all-powerful. If he moves the rock, then either He is a liar, or could not make that rock. If He cannot move it, He is not what He claims to be. In either case, they use this as a way to demonstrate the illogic of God, that belief in God is foolish. The main flaw in that argument is assuming that God is subject to human limitations. However, this does not even work when applied to them, for, any limitation that they put on themselves; they also have the power to remove it, in many cases, when the need arises. Therefore, if they were to create a rock that they could not move, because they made it, could they not also know how to move it, or what was in the rock that caused to be immovable, and then take that out? In Isaiah 55:8-11, we read, For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In other words, the minute we try to put God in a box, or say there are no more facets about Him to understand, He turns around and displays another aspect about Him we never would have considered. Understanding this sovereignty is the key to understanding His reasons for doing as He has done in respect to salvation, and bringing Jesus into this world. Verses 19-24) 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 unto honour, 52

and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to 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? Verses 19-24, my translation) Accordingly, you shall lay forth unto me, Why yet does He lay blame, because, who has stood against His will? On the contrary, O man, who are you that disputes God? The thin formed shall not say to the Shaper, Why have you formed me thus, shall it? Or, has not the potter power authority over the clay, to make out of the same lump verily one vessel unto esteem, and one unto disgrace? Yet, what if God, wishing to indicate violent punighment, and to make understood the power of Him, bore, with a plethora of forbearance, the vessels of violent punishment, thoroughly prepared for ruin; and that He made understood the riches of the glory of Him upon the vessels of compassion, which He afore prepared unto glory, of whom He also called, not us only, of the Jews, but also of the Gentiles? Here is the part of the Scriptures that the predestinaltionalists use that the focus on more than any other part of it. Indeed, if one were to remove verses 19-24 from the chapter, even the whole epistle, and let it stand on its own, it would seem to support their position. For certain, if it stood by itself, it would make a strong case. This, on the other hand, is a grand demonstration of the danger of text lifting: pulling a text out of its context. Remember what Paul is speaking about herethe Jews, and Gods sovereignty to deal with them as He sees fit. Paul anticipated the question that starts the passage, and deals with it appropriately. He figured some Romans would be curious as to why God would judge Israel so harshly, because everything happened according to plan: they had done as God had wanted. Another way of wording Pauls response would be, Hey, slow down there! You are missing the point! First, God does as He pleases. Yet, Paul also gives the indication that God knows what He is doing. Remember everything about faith, salvation, and the weakness of our own works versus the work of Christ, and Gods grace that Paul had referenced up to this point. Gods mercy is at His whim, and always has been. However, God normally rewards faith with His grace. Anything we gain by works as a reward from God is icing on the cake. We have no place to say to God that He was wrong in making us the way He did, or the lot in life He gave us. God may set one thing for one purpose and another for another. However, we know by other places in the Scripture that God is just, and God is love. He never executes judgment without a just cause, nor would He create a people for the mere purpose of destroying them. Pharaoh may have had his heart hardened by God, but it was his choice on how to respond when Moses first asked Pharaoh to let his people go. In Exodus 5:2, we read, And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. Though God harden his heart to say this, it was still his choice on what to do. In addition, God did harden his heart every time in every plague that he set on Egypt, but again, that did not mean that Pharaoh was forced to choose this eay. Thus, Pharaoh had chances to repent, and never took them. The reason God hardened his heart at all is because Pharaoh already had a hard heart towards God, so God gave him more of what he wanted. God may have hardened it to go after Israel, but the ultimate decision to charge into the Red Sea after Israel was his choiceand it was a fatal one! Gods name was glorified by all He did because of Pharaohs hard and unrepentant heart. However, consider what would have happened if Pharaoh had said, Yes, at the first. If we were to believe the logic of the predestinationalists, then would it be that Gods name would NOT have been glorified? It would be quite the opposite! God would have been glorified, and Egypt would have been blessed, as well as the name of Pharaoh being exalted for honoring the God of Israel. Yes, God did predetermine that Pharaoh was to be raise up to glorify His name. Yet, how that happened was all up to Pharaoh.

53

Thus, what does this passage of scripture say? This passage deals with how God deals with Israel versus the rest of the world. At this point, Esau becomes a type of the Gentiles, who are the vessels of wrath. In fact, before Abraham came along, all of mankind who were, and are, outside of God were, and are, vessels of wrath. We already know that we all have sinned, and have fallen short of the glory of God. We already have seen that there is none good, no not one. We were all vessels of wrath, prepared aforetimes as God foresaw our sins. His nature of justice would not let Him do otherwise. However, His nature of love, and His want of bringing a Deliverer into the world cause Him to have mercy on this group or that so it could happen. He loved His children too dearly to destroy to destroy them outright. Therefore, as Paul showed, God indeed demonstrated His mercy and patience by enduring the vessels of wrath, fitted for destruction due to sins, because of His love, and His willingness to bide His time, until the time was right for the Messiah to come. In order to make that process fluid, He had to fit vessels of mercy aforetimesthe Jews, and all those that came before through whom the Jews came. Now, do not think that I am now suddenly supporting predestination, because, each one that God called for His use had a choice to make. Noah did not have to listen to God, and build the ark. Abraham could have refused to Leave Ur, or later, refused to attempt to kill Isaac. Abrahams servant could have refused to find Rebecca, or could have given up trying to find her when the job grew tough. Moses could have run from the burning bush. Joshua and Caleb could have agreed with the other ten spies. There was none that was forced, or felt they could not resist Gods call. Yet, because they did obey, God had His vessels of mercy, so that the Messiah could come the way God wanted. The message to the Romans was clear: no matter what God has demanded on required form mankind, it has always been God exercising his graceHis unmerited favoras man exercises his faith. God may have set aside the Jews for now, but only that a greater good my come: the Messiah. By doing so, the way to God was open to all, including the Jews, for even they would acknowledge their separation from God, as represented by the veil before the mercy seat, though they were His chosen people. God does not play favorites, as Paul shall shortly demonstrate. Verses 25-33) 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. 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 been made like unto Gomorrha. 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 stumblingstone; as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on his shall not be ashamed. Verses 25-33) Exactly as He also says in Hosea, I will call forth a people of Me that are not a people of Me, and the ones not beloved of me, Beloved. Moreover, it shall be within the place where it was laid forth to them, You are not a people of Me, thither shall they be called forth as sons of the living God. Yet, Isaiah calls aloud over Israel, Provided it be the number of the sons of Israel be as the sands of the sea, the remainder shall be saved, because He is completing the matter entirely, and He shall do it speedily and precisely within justice, that the Absolute Ruler shall do a speedy work upon the globe of the earth. Furthermore, just as He said beforeIsaiahIf the Absolute Ruler of Hosts had not left behind a bloodline, we would have become as Sodom, and would have become in the manner of Gomorrah. What accordingly shall we say? We say that the nations, (Gentiles,) not pursuing justice have taken hold of justification, but a justification out of faith. Yet Israel, following after a law of justification did not arrive unto the law of justification. Why? It is that it was not out of faith, but in the manner as out of works of the law. For this reason, they tripped up at the stone of stumbling, and at the Boulder of Offense, and all believing upon Him shall not be put to the blush. 54

Paul is now brilliantly bringing out his whole point with these Scripture references, and, once again, brings us right back to the main theme. Salvation is by grace through faith, no matter the dispensation. During the dispensation of the law, God demanded that His holiness was to be attained through the Law of Moses. However, for it to be of any effect in the heart of the believer, it had be done out of faith. Another way of looking at it is this: have you ever stopped to ask how it was that the souls of the Old Testament saints were preserved, though salvation had not yet come? It was a reward for their faith. In a previous work that I am still debating whether or not to publishWhy We BelieveI discussed the dispensations of the Bible. In any dispensation up to grace, mankind as a whole failed to meet Gods specifications, whatever they may have been, in those dispensations. However, there were those individuals who, by their faith, and diligence to Gods standards, (in trying to live up to them,) especially their faith in Gods promise of a Messiah, were given grace by God. They were granted Paradise in Hell, living blissfully, and biding their time, until Go fulfilled His promise of a Messiah. It has always been grace through faith. This was something the Jews had forgotten. They put far too much stock in their performance of the law to be that that makes one holy. Even then, God had these people fight His will constantly. Like the backsliding heifer, who sits on her posterior, refusing to go anywhere, having to be dragged begrudgingly from place to place, Israel fought against performing Gods law His way. In many cases, it was pride. However, in all cases, it was the weakness of the flesh. The flesh cannot obtain carnally what can only be fully obtained spiritually. Sadly, despite this obvious infirmity, the Jews still took pride in the law, believing that this made them superior. The Christian slaved must have been saddened by the fact that the Jewish slaves would not associate with them. This was partly due to the superiority complex of the Jews. Yet, by what Paul shows here, I believe that there was also some jealousy involved. The Jews, who hold that heir holiness was contained in their adherence to the law, were being outdone in holiness by these Gentile Christians, who knew nothing of the law, and yet held a holy standard, (and lived it,) that it radiated off them as if they held, and obeyed, the Law of Moses. The whole chapter is showing that the Jews had missed the boat, so to speak, and showed that grace through faith has always been the great equalizer. Hebrews chapter 11 has the great demonstrations of this, even examples of those outside the law, that is, before the law came, of whom placed faith in the God of Abraham, Isaac, and Jacob, and were rewarded accordingly. One reward was that, all mentioned in Hebrews 11 wound up in the lineage of Jesus Himself, save for Moses. Paul, in the next two chapters, will now sum up this great equalizer point, as well as the ABCs of salvation side of his no respecter of persons theme. These next two chapters are two of the most powerful chapters ever written on the matter of Gods salvation. Chapter X Verses 1-4) 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 unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. Verses 1-4, my translation) Brethren, verily, the delightful wish of my heart, and the request before God over Israel, is unto salvation. For this reason, I testify of them that they hold a zeal for God, but not down in the fullest knowledge. Because, being ignorant of the justification of God, and seeking to establish their own justification, they have not submitted to the justification of God, because Christ is the end of the law unto justification to all that believe. Paul is bringing us to the crux of the matter in the three chapters upon which we now focus. He wants Israel to be saved, because, (as he said before in chapter 3,) they had been entrusted with the standards of service to God, from His very mouth. They did not have to guess at what God wanted, as other nations had done, because God had shown this to Israel long ago. All this was to have a holy nation through which the Messiah could 55

come, and be a completion, and utter fulfillment of the law. How it should have been is that the Jews were supposed to evangelize the Law of Moses to the whole world, convert as many as they could over to the law, so that, when the Messiah did come, He could quickly unite all peoples as a family unto God. Things may have yet gone about that Jesus would have paid the price for sin. However, it may have gone about in such a fashion that did not involve the rejection of all they adhering to the law. If that were the case, and if almost all the world were under the law, then the coming of the kingdom may have come sooner. The earth would not be what it is today. What happened? Indeed, Israel had, (and still has,) a zeal for God. When Paul says, but not after righteousness, what he means is that the motivation for their zeal was not necessarily powered by the Holy Ghost. If they had wanted it to, they could have. The Old Testament is rife with examples of Old Testament saints having an endowment come upon them from time to time. It is not the baptism of the Holy Ghost, but it was a given measure from time to time as the need merited. However, they tried, through the law, to make themselves righteous, and all by works, not by faith. They failed to understand that the law was a means to an end, and not the final stop in Gods school of righteousness. Instead of spreading the law, they turned to themselves. Instead of waiting to see the world come to God, they acted as if they were superior to everyone else. By the time Jesus came, Israel was a shell of its former self. The kingdom was divided, one-half still intermixed with Gentile unbelievers, it had no power, foreigners were occupying it, and a family that had not right to the crown was ruling Judea. Yet, even when Jesus came to the Jews that were left, they refused Him. They could not conceive of the Messiah being the one to complete the law. They were looking for, (and are still looking for to this day,) a deliverer born of an earthy father and mother, who will return Israel to its former glory, and keep the law going forever. Instead of coming into a world filled with Hebrews, ready to accept, He entered into a remnant of Hebrews that got Him executed, because He dared challenge the status quo of the religion of the time. He acted as if He had more authority than the priests, to change everything around. In reality, Jesus was merely trying to bring everyone back to the operation of the law the way it should have been. Thus, God opened the way of righteousness through Jesus to the whole world, where Israel had failed to do so, and in a greater way than the law ever could. Therefore, Christ is the end of, that is, the completion of the Law of Moses. Paul addresses the importance of faith a bit more in the next verses. Verses 5-8) 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; Verses 5-8, my translation) Because Moses wrote, The justification of the law: the man habitually practicing the selfsame shall live within them. Yet, the Justification of faith says thus, Say not within the mind of you, Who shall ascend into Heaven, (that is, who shall bring down Christ,) or, Who shall descend into the abyss, (that is, who shall bring Christ out of the dead?) Nevertheless, what does it say? The matter is near you, within the mouth of you, and within the mind of you; that is, the matter of faith, which we herald; In order to bring the point home, Paul now begins to quote Moses, someone who the Jews hold in the highest regard, second only to God. It is certain that the Jews jumped all over the quote Paul first used. The problem was this: it had gotten to the point where they figured that just the mere practice of the law itself was enough to make a man righteousthat he was justified by his works. Yet, Paul uses a quote here that has something it in the Jews must have forgotten. The love for God, and His word, had to be there fore the works to mean anything. Righteousness and justification come within the position of the heart towards God, and not in the deed itself. In the message Jesus railed at the Pharisees in Matthew chapter 23, Jesus sighted how the Pharisees 56

did the law, but not for the reasons that they sought. He who was a practitioner of the law was to live his whole life according to its statutes, and have it permeate and affect every aspect and choice of his life. This, the Pharisees did not do. This is why Jesus said in Matthew 23:2-8, Saying, The scribes and the Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. (As an aside, Jesus even made a plug here that God is no respecter of persons, in verses 9-12, which read, And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.) They felt that, since they did the law, it made them better than everyone else. Yet, as we have seen, Jesus has otherwise to say. In verses 15-22, we read, Woe unto you, scribes and Pharisees, hypocrites! For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. Paul remains in concert with Jesus, as he quotes something Moses was stating in Deuteronomy chapter 30. This was a part of the final exhortation of Moses to the Israelites that would inherit the Promised Land their parents and grandparents were too cowardly to take. He restates the law to the people, that they remember and obey them where the previous two generations had not. Where Paul quotes, Moses was stating how God would again bless them should they return to God after having gone astray. What Paul was bringing out was the aspects of faith in God. In verses 7-16 of the aforementioned book, we read, And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day. And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers: if thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. Note that, in verse 16, Moses adds the stipulation to love God, the Eternal One in addition to following God. In other words, they needed to put their faith and trust in God first and foremost. By the words of Jesus, it seems that the Pharisees had failed to do this. They were acting as if the practice of the law was good enough. Paul speaks of bringing Christ down or up; equating word for Christ, as John had done, reflecting how Moses said that one did not have to go to extremes to gain this word. It is, and has always been, near. One only has to reach out and take it. Another thing to note is the Greek word translated as word in the Authorized Version. It is not Logos, (,) as John had used. Dr. Strong defines the word, and translates it as follows: 57

rhe ma (hray'-mah) From G4483; an utterance (individually, collectively or specifically); by implication a matter or topic (especially of narration, command or dispute); with a negative naught whatever: - + evil, + nothing, saying, word. Logos can mean the same thing, but it more relates to the written word. Paul was connecting the matter of faith with Christ, which boils down to the main, most basic point that Christianity is to herald throughout the entire world. Verses 9-13) 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 the scripture saith, Whosoever believeth on him shall not be ashamed. 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. Verses 9-13, my translation) that, provided you acknowledge out of the mouth of you the Absolute Ruler Jesus, and believe within the mind of you that God has raised the Selfsame out of the dead, you shall be saved. Because, with the mind one believes unto justification, and with the mouth one acknowledges unto salvation. For this reason, the Scriptures lay forth, All who believe upon Him shall not be put to the blush. Because, there is no variation of both Jew and Greek, because the same Absolute Ruler of all is rich unto all they calling upon Him; because, provided any call upon the name of the Absolute Ruler, that one shall be saved. Here is the crux of the whole thing, both in salvation, and in the main theme upon which we have been focusing. It is also the last two stops on the Romans Road. This proverbial road runs throughout Romans, and is the handiest tool in the Bible for leading someone to Christ. The signposts along the way spell out both the need for, and the way to, salvation, in a basic, simple way, which is easily and readily accepted by sinners when they finally yield to the conviction of the Holy Ghost. Once again, I do not undercut or deny the extreme usefulness of Romans to teach the ABCs of Christianity. In fact, I hope that the focus of God being no respecter of persons actually enhances the salvation aspect. With that in mind, we shall take a quick trip down the whole of the Romans Road. It starts in chapters one and two, dealing with how sinners think and operate, and how far from God they really are. We then come to the first signpost. Now, if you would permit me the use of metaphor, and the use of my imagination, I would like to imagine a billboard, or a monument at each signpost to which we come. At the first, Romans 3:10, we have a billboard with an image of a sinner drawn in the way that God sees sin. It is ugly and grotesque. The next signpost has another billboard wit the same grotesque figure trying to leap an expanse, towards Gods glory on the other side, and yet just coming within a hands breadth short of the other side. The sign reads, Romans 3:23. Next comes two signposts right near each other. Off both are paths that lead to a hill with three crosses atop it. One is quite bloodstained, and has a sign with three short sentences written in three different languages. The tow signposts read, Romans 5:6, and, Romans 5:8. The next signpost has a billboard that sits near a graveyard. On the billboard is the grotesque figure, with a spade in his hand. He is frantically digging with a joyous, almost orgasmic look on his face. However, he is so frantic that he does not see the tombstone with his name on it, nor the coffin containing his own body nearby. Below where he digs, are the flames of Hell. On the sign is, Romans 6:23. The next part of the road becomes a bit tricky to some. At the next signpost, the road begins to veer off to the side, and broadens greatly with a wide gate about it. At the base of the sign is a sign as an altar, and near it, another billboard. On it is the image of the middle cross we saw earlier. However, it shows nailed to one side the grotesque figure. However, this time, emerging from the figure as if it were a chrysalis, is a very comely figure, clean, and robed in white, reaching out to a bright light in the heavens. The sign reads, Romans 10:9 and 10. 58

However, upon approaching this, one sees a sign posted below the first, pointing down to the broad lane that reads, Destruction Avenue. Above the gate on the broad lane reads, Abandon all hope, ye who enter here. Yet, when one kneels at the altar, one sees that the road narrows, and branches off the broad lane at the altar. It is not detectable unless one kneels at the altar, and obeys the caption on the sign. One also sees that the narrow way leads to a narrow gate, with the final stop on the Romans Road that leads to the holy highway to Heaven. It is a small rest area, with a statue of a man praying at the altar, with a par of hands reaching out from bush behind the sculpture, placed on the praying mans shoulders. The sign on the gate reads, Romans 10:13. This is how I envision the Romans Road. This is one of the most useful tools that a soul winner could have, because it breaks down the need for salvation, and how salvation comes, so simply, that a child could follow it and understand. Now that we have put this area of scripture in its proper place in the Romans Roads, let us now examine the other applications in accordance with the theme that we have been following. As we already know, faith has been the bottom line in all things of God, and His grace, through whatever dispensation in which one has lived. Up to Jesus, grace has always come at the expense of the follower. Even then, it never rid the sinner of his or her sin nature. Now, our grace came at the expense of God. It cost Him Jesus, who paid in full the price for sin that we could never do enough to pay for ourselves. Before, you had to become a member of Israel, and adhere to the Law of Moses for us to have any dealings with God. Now, this act, which transcends the rituals of religion, made the way for all people. At one time, we had to go to God through some holy man. Now, all the barriers between God and man have bee removed, and we have access to God on a personal level, individual by individual, no matter whom. Paul reminds Rome that salvation comes to all, regardless of social class, and thus, in Gods eyes, all are equal. Now that Paul has stated this clearly, he then lets them know where to go with this message. Verses 14 and 15) How then shall they call on 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! Verses 14 and 15, my translation) In what way, accordingly, would they call upon the One in whom they have not believed? Furthermore, is what way would they believe of whom they have not heard? Moreover, in what way would they hear apart form heralding? In addition, provided they are not sent, in what way would they preach? Exactly as it is written, How blessed are the feet of the preachers of the Gospel, (or evangelists,) of peace, of they preaching a gospel of good. When Paul wrote this, he had Isaiah 52 in mind. The quote comes from verse 7, but verses 1-11 not only put it in context with what Paul says here, it also marks who God wished to bring His salvation to the whole world out of Israel. As we have already stated, Israel was supposed to evangelize the Law of Moses, to prepare a world to receive its Redeemer. When this did not happen, God sent the last great prophet before Jesus, who was John the Baptist. When they failed to hear him, they were unprepared for the Messiah that would come out of Israel, preaching the good news, as Isaiah had said some 700 years before. When they killed Jesus, the door was opened to salvation for all, though not quite the way anyone would have anticipated. This salvation would still be preached, as Isaiah had said, out of IsraelJerusalem to be precisewhere the church began. Except now, it is Jesus preached, the Fulfiller of the law, by His disciples. It is as if Paul is telling them, Okay, now that you know all this, go get em! Furthermore, Paul gives an indication that the very Jews that resist them are to be included in this. They still have that zeal, and they need to be led in the correct way. They are not to be forsaken. Paul begins to deal with this in detail and the reasons why, from here on until chapter 12. 59

Verses 16-21) 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. Verses 16-21, my translation) Yet, not all have obeyed the Gospel, because Isaiah says, Absolute Ruler, who has believed the report of us? Thus, faith comes out of hearing, and haring through the words of God being spoken. Yet, I say, did they not hear? Yes, verily the utterances issued forth over all the globe of the earth, and unto the ends of the Empire did the matter go. Yet I say, did not Israel understand? First, Moses says, I shall excite you to rivalry upon a notnation, (they who are no people,) upon an unwise nation shall I enrage you. However, Isaiah ventures plainly, and says, I was found by they not looking for me, and I came to be shown forth to those not seeking for Me. Yet, before Israel, He says, The whole of the day I extend the hands of Me before a disbelieving and contradicting people. Paul now begins to turn his attention to the Jews, and their unbelief in the very Messiah they await. Paul quotes Isaiah 53:1, which is from a messianic prophecy that starts in Isaiah 52:13, and contains the entirety of the next chapter of Isaiahs book. It becomes an interesting thing when one considers that this prophecy was written some 700 years before Jesus came on the scene. The Jews, for some reason, missed this, and assumed that the coming of the Messiah was merely to restore Israel as one nation, with it ruling the world under Him. Furthermore, they looked upon this to mean that Israel, through the Messiah, would redeem the world. Somehow, they completely missed the whole point, despite having this clear prophecy that stated exactly everything Jesus underwent for the redemption of all mankind. In these modern times, this area of scripture is not read at all in the synagogues. I do not ever recall one time during my youth, when I grew up in a Jewish household, ever hearing this be dealt with. If pressed, the greatest number of rabbis will try to ascribe this passage of scripture to some past leader, or future prince of some sort. I believe that they say this, because, in the likeness of the preaching of Stephen, these passages in Isaiah stand out as a sharp indictment against the Jews, in that, it fingers them as being responsible for the death of their own Messiah. This is why Paul chooses to ask the question of Isaiah again. The question is more directed at Israel, as many of the Gentiles would believe at the hearing of the report. Thus, the Gospel is preached, people, hear, and faith comes, as a result. Sadly, the Jews did hear, for the Gospel had been preached from one end of the empire to the other. Further, the promise of a Messiah had been given from the time of Adam and Eve. It spread out from Babel, and almost every pre-Christian world religion speaks of a coming deliverer or deliverers. The day Christ was born, extrabiblical writings throughout the world marks some or all of the same sightings that the shepherds had seen. They saw the star, as well as those in Babylon that had remembered that Daniel had written, which caused the magi to act. There is even an ancient writing from China that speaks of a great star seen in the west, (as the star was in the East from Babylons perspective,) and how their ancient writings spoke of this being the birth of a great teacher and deliverer. As Paul has said, the Word had not only been preached throughout the empire, but it, (Gods promise to Adam,) had already encompassed the globe. Despite the fact that this matter had circled the globe, (and several times around by this point,) somehow, Israel still does not get it. Paul asks the question that may have been resting on the minds of the readers: did not Israel understand? It seems a rhetorical question, since, instead of answering the question directly, Paul goes into the Old Testament scriptures that seem to answer the question. In Deuteronomy 32:15-21, we see the context in which Moses stated this. The verses read, But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy with strange gods, with abominations provoked they 60

him to anger. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. Note that they were not mindful of the Rock of their salvation. Since Gods anger is kindled towards this unmindfulness, the Rock is God Himself. In addition, since New Testament teachings reveal who this Rock is, we now realize that the Jews scorned Jesus, even though they had no clue who He was at that time. Worse, even when He did stand before them, they were yet unmindful. In both cases, God then sought another peoplea non-nation, (meaning they did not have Gods covenant and promises,)who would listen, be blessed, and provoke to jealousy the people who, even then, thought themselves arrogant, because they did not have the covenant and the promises. However, when Christ stood before the Sanhedrin, they well knew who stood before them. Yet, they were so greedy for powerto be the only way to get to Godthey had Jesus killed. If they had acknowledged Himwere mindful of Himthey knew they would be out of work. This was not going to happen if they could help it. Isaiah puts it straight in Isaiah 65:1 and 2, which reads, I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; God was extending His hand to a nation that He set aside for His purposes, and they slapped it aside. Yet, the nations that called on false gods, and did not acknowledge the one true God, had more of a zeal and desire to find Him. In other words, those who had His word would not follow, and those who had a zeal for their false gods at least had a willingness to seek for supernatural guidance. All they needed was someone to point them in the right direction. The Jews were supposed to have done so, and yet they refused. Worse, they could not even obey what God Himself had given to them. All this shows that what Paul had stated back in verses 9-13. God always wanted things to be whosoever will. Not only was Israel a means to an end in bringing salvation to the world, once that came, they too were welcome to partake. Yet, they remained stiff-necked and gainsaying towards the salvation that now existed. Faith and grace have always been the bottom line. Does this mean that there is not hope for the Jews? Paul deal with that in the next chapter. Chapter XI Verses 1-4) 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. Verses 1-4, my translation) I say, Accordingly, Did not God cast away the people of Him? God, never let it come to pass! Because, I also am and Israelite, but of the bloodline of Abraham, of clan Benjamin. God did not cast away the people of him, home and he foreknew; or do you not know in your hearts what Elijah says in the scripture, In what way he entrusted down against Israel, Saying, Absolute Ruler, the prophets of You have they killed, and they have torn down the altars of You, and I am forsaken, alone, and they seek the soul of me. Yet, what does the Divine Answer say to him? I have set aside to Myself 7,000 men who have not bowed the knee to Baal. Paul now begins to show just how much mercy and justice God possesses. God had intended Israel to prepare the world seeking for the truth to receive its Messiah, who would come through Israel itself! Despite how stubborn Israel was about the whole thing, God yet provides the Messiah. Now they have rejected the 61

Messiah, and had Him killed. He arose the third day, and opened the door for all mankind to Godsomething God had wanted all along. Yet, for all that, there must have been some in Rome that wondered if Israel was finished. Did they cross the line with God? Paul, anticipating the question, asks it, and then answers it. If Israel were done for, why did God call Paul? Up until Acts chapter 10, the only ones being saved were from Israels stock. By quoting the scriptures of First Kings, Paul demonstrates that, no matter what the majority do, there is always a remnant that shall serve God. Now, that remnant can come through Jesus the same way as all people: grace through faith, ass he is about to demonstrate in the coming verses. Verses 5-10) Even so then at this present time also there is a remnant according to the election of grace. 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. 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 stumblingblock, and a recompence unto them: let their eyes be darkened, that they may not see, and bow down their back always. Verses 5-10, my translation) Thus, there has accordingly come to be, within the time now at hand, a remainder, down in the selection of unmerited favor. Furthermore, if by unmerited favor, it is no longer out of works; else unmerited favor no longer comes to be grace. Yet, if it is out of works, it is no longer by unmerited favor; else, works are no longer works. What then, accordingly, is it? What Israel seeks for, of this he did not take hold; yet the selection took hold, and the rest were calloused, (exactly as it had been written, God gave over to them a spirit of lethargyeyes not seeing, ears not hearing to this present day.) David also said, Let the table of them become unto a snare, and unto a trap, and unto a stumbling block, and requital to them. Let the eyes of them be obscured to see not, and the backs of them bent over at all times. The main thing to be seen in this is that, people are people. In dealing with the Gospel, and salvation, some will accept, many shall reject, regardless of whom one is, ones background, and so forth. Read the entire Bible on how God dispensed His mercy. There is a common thread. It has always been our acceptance of whatever he offered, and His grace given as a result. When it speaks of election, it speaks of our election of Him, and not Him of us. Dr. Strong defines election: as follows: ekloge (ek-log-ay') From G1586; (divine) selection (abstractly or concretely): - chosen, election. We exercise faith, and select His grace. Even if God required works, we still had to do them by faith, and He then gave favor based on that. However, the difference is, not it is unmerited favor. Dr. Strong defines grace, at this point, as follows: charis (khar'-ece) From G5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude): - acceptable, benefit, favour, gift, grace (-ious), joy liberality, pleasure, thank (-s, -worthy). No longer do we have to battle for favor. Now it is given fully to all who exercise faith in Jesus. This is why one needs to be leery of anyone who says, It is salvation by grace through faith, and yet demands that one performs certain acts in order to become saved. In other words, there are those out there who preach grace through faith, and yet preach the one is not yet saved unless some act is performed. As Paul taught, that is not grace. There would be some of that ilk who would say that the works were not effective until grace came. It was the combination of the two that made salvation mean anything. This argument would not stand for two reasons. First, this would be to say that not all who performed as God required would have gone to paradise, and then Heaven, because Gods unmerited favor was not there. This is important to note when one considers how the Greek word defined as grace is viewed. Before Christ, grace was given, but the favor God gave was based on the merit of whatever standard He required in whichever dispensation the believer lived. Now, Jesus has already done the work that gains the merit, and all we need do is accept it. Thus, we did nothing to gain the favor, save for accepting the work done by Him. To add a stipulation of a work to be done for grace to be effective is tantamount to saying that the blood of Christ is not good enough to save. Furthermore, if it is 62

works, then what was the whole point of the cross to begin with? Since the Law of Moses was a religion God Himself provided, then Judaism should be enough, we should all be Jews, and all other religions would fall short. Because God gave grace in this way, our works and service to Him would thus be that of a grateful heart, and not out of the need to appease an angry and vengeful God. We also cannot hold anything over Gods head to make Him of whatever we like, because of what we did for Him, (as if God could be blackmailed!) The second reason is found in Acts chapter 15. There were those, even at that time, who though that all the Law of Moses must be kept to be a Christian. Yet, at this time, the Gentiles, who had never lived under that law, were not only being saved, but also baptized in the Holy Ghostan extra slice of God demonstrating His unmerited favor. Peter was wise enough to ask, and state, in verses 7-11 of Acts 15, And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. James, the half-brother of Jesus, then spoke, after hearing Pauls testimony, speaking with the kind of authority that marked him to be the true pastor of the church at that time. He states in verses 13-20, And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. The only things that one could call works were things that God had forbidden since the times of Noah, long before the law: certain matters of holiness, and nothing more. Because of salvation, and the born-again experience, being holy should be an instinctive thing, making the need for the law, and religion obsolete. The only thing that remained was not to show the Jews that something better had come along, and the way to salvation was open to them. Israel has always been a stubborn nation. Whenever they served God, they put everything they had into it. You could hardly shake them. Yet, if they turned their fancy to something else, it was the same thing. At the same time of Paul, Israel was struggling to fulfill a dream of uniting Palestine as one nation againsomething that had not been since Solomon. Even after being allowed to return to Palestine after the captivity in Babylon, they did not unite. In fact, what was not called Judea was fought on every hand, and was hindered from rebuilding by their won fellow Israelites that had fairly well forsaken Gods law. Now, Rome occupied Palestine. Despite all this, they pressed on. In fact, it made them adhere to Gods law tightly, and to a fault, as has been already discussed. Then, along came Jesus, and His church, and that upsets the fruit cart! Even though Jesus made it very clear out of Scripture the new and better way, they swore up and down that they had the best of God. Nevertheless, there have always been those of Israel that did not have the lemming mentality. They followed God, not because it was required, but because they loved Him. This kind of attitude God always honors, regardless of ones beliefs. These people when they hear the Gospel readily accept. Jesus mainly preached to Jews. However, whatever Gentile was willing to submit, listen, and exercise faith, Jesus honored that as well. This demonstrates all that Paul has been making clear throughout this whole letter. This puts Christianity above religion, as it puts a relationship with God on a personal level. God even proclaimed this in Isaiah 1:11-20, which reads, To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And 63

when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it. Thus, Paul is primarily saying that his blood people need to wake up and catch a clue. Verses 11-15) 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. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 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? Verses 11-15, my translation) I say accordingly, did not they trip up, that they fell? God, never let it come to pass. Yet, by the willful transgressions of them came salvation to the Gentiles unto the excitement to them unto rivalry. Yet, if the transgression of them were the riches of the world order, and the failure of them the riches of the nations, how much more would be the completing of them? For this reason, I speak to you, the Gentiles, verily, as much as I am an apostles to the Gentiles, I glorify the ministry of me, if in some way I would provoke the kin flesh of me to rivalry, and would save some of them. For that reason, if the casting away of them were the restoration of this world system, then what would be the admission of them, if not life out of death? All along, I have been making mention of how Israel was supposed to evangelize the Law of Moses to the world, or at least be the example to the world of Gods holiness, all in an effort to bring the whole world t God. Instead, they thought themselves better than the rest of the world due to having this holy standard given to them. Thus, God sent Jesus, despite this, in hopes that they would accept Him, and then preach Him to the Gentiles, for bringing in the Gentiles with the Jews has always been Gods plan from the start. When this did not happen, Jesus handpicked a group of men to get the job done. One way or another, God was going to use Israel to rescue the whole world. Sadly, when the Jews essentially killed Him because they knew Him to be the Messiah, (which would then signify that the leadership would be thrust from power in favor of Him,) it was the last straw with God. Jesus had been trying to tell them that a new and better covenant had come in Him, and the old one was nigh unto being fulfilled, and they rejected it. After all the mercy God had shown, not destroying them in judgment for their grievous sins, they now reject the very one that could have restored them to greatness. Now, Israel would be no more: no nation, no temple, no Lord, and they would be scattered amongst the nations of the world, still trying to adhere to a now obsolete covenant. They apparently did not get it when the ultra thick and heavy veil in front of the mercy seat in the temple was torn in two, the very moment Jesus died. This exposed to all what had only been accessible by the high priest, and only once a year, as if to say, Now God is accessible to all; this temple is no longer needed. Now the Jews, if they wanted to come to God must do so through Jesus, just like everyone else, (God is no respecter of persons.) Now, Jesus is the high priest, and the earthly high priest was only a type of what Christ now does: stand before THE Mercy Seatthe Fathers own thronemaking intercession for all that call upon the name of Jesus. This brings up an interesting point. I have heard it said that it was meant to be, or prearranged; that the Jews were to reject Him, and then salvation would come to the world. In other words, it was all foreordained that the Jews would completely reject God, pervert His word, and, as a result, cast away the very Messiah they have been constantly awaiting, so that the whole world would have a chance to make it to Heaven. To me, that thinking is the same reasoning that says Pharaoh was deliberately raised up to be destroyed, all so God could be glorified. I would not deny that God knew it was strongly possible that things would turn out the way it did. 64

God was willing to limit His knowledge in this regard, to allow man his free will. I truly believe the same result would have happened, no matter what part of the world that God chose to use to bring in the Messiah, due to the arrogance of man. The only reason why God waited as long as He did was to give Israel enough space of time to repent, obey, and give them several chances at that. This way, there can be none that can gainsay God, and say that He was unjust or unmerciful to Israel in a special way or the rest of the world in general. The law was supposed to be a schoolmaster to any who would adhere to it. In reality, religion in general can do this, Judaism being the ultimate example of the schoolmaster. What it ultimately was to do was make people hungry to be free from the sin nature. It would be obvious that their oblations and rituals were doing nothing but temporarily appeasing God. However, judgment always remains overhead like the Sword of Damocles. If things had gone according to what God wished, the whole world would have been focused on the one true God, and ready for the Messiah. Instead, not only did they turtle up, not only did they continue to adhere to the law, no only did they continue to keep the traditionary law on top of that, they began to worship as if the law itself were God. This suited the Sanhedrin well, as the people, who would come to them to get to God, would be treated like gods themselves. In other words, if you displeased the Sanhedrin, they could cut the sacrifice from you. By rending the veil, and then later, on the commemoration day of the law, (Shavuot, also known as Pentecost,) the baptism of the Holy Ghost was given; it showed a new covenant being handed down. No longer would it be a temple of stone and gold, but a temple made of fleshall who believe! As if to punctuate this, as Jesus predicted, Israel ceased to exist as a nation, they were scattered to the four winds, and the temple was burned down. It was then torn down, stone by stone, to insure that all the gold would be retrieveddismantled just as Jesus had said. It had melted into the cracks by the fire, which necessitated the dismantling. This did not mean that this people would be forever cut off. Although we know that their rejection of Christ meant salvation for the whole world, when we say, The whole world, we mean just thatIsrael included. Jesus and salvation has always been meant for everyone. No matter the outcome of how Israel could have reacted to Gods command to preach the Law of Moses, to accept Christ and preach Him as the fulfillment of the law, to just be the example to attract the worldwhatever happenedthe Messiah was going to bring, (and does bring,) the world together as one in the way that would most please God. However, instead of going along for the ride, Israel rejected Christ. Nevertheless, God still used that to bring salvation to the world. Essentially, when we look at the trial of Jesus before the Sanhedrin, Jesus was asked, Are you the Son of God? Jesus said, Yesdo you accept me? They thundered, No, blasphemer! God then said, Thats it, youre finished! After all the mercy, blessings, and opportunities to spread Gods will, and then His Delivering Agent, the Father had given to Israel, they constantly rejected those commands. By this act, they threw the proverbial last straw what broke the camels back. Instead of the Sanhedrin making the choice of whether or not access to God was granted, God cut off access to Him through the law from them, and all Israel. By this, He made the temple, and the altar of it, reside within the hearts of the believer by the Holy Ghost. Israel ceased to exist, and essentially, was dead, and all her people. Thus, if any Jew comes to God, through Christ, it is life from the dead. Not only that, but also, that Jew, like anyone that believes in Christ, is born againthey cease to be what they are, and become something new, and greater, in Jesus. In Second Corinthians 5:17, Paul reiterated this point, saying, Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. At that point, there is no longer Jew or Gentile, because all are now saints, and children of God. Verses 16-21) For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed 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. 65

Verses 16-21, my translation) Now; if the first fruit if holy, so also is the lump of dough, (assumed to be made from it, JOS,) and if the root is holy, so also are the sprigs. Yet, if some of the sprigs were broken off, and YOU, existing as a wild olive sprig, had been engrafted within them, and a partaker in common of the root, and came to be of the richness of the olive tree, do not boast against the sprigs; but if you boast, you do not sustain the root, but the root YOU. You will say, accordingly, Sprigs were broken off, that I would be engrafted. Well said! By unbelief, they were broken off, and YOU stand by faith. Be not lofty in mind, but fear because if God did not treat leniently the sprigs that are by nature, He shall also not treat you leniently. Paul is not beginning to wrap up the section in no respect for persons with respect to salvation. He has already established where salvation comes from, how, and through Whom. Paul has shown why it was needed, and why it all came to be as it now sits. Now Paul gives out the final warning to the church in Rome in respect to how the rejection of the Jews brought them salvation. God had wanted holiness for everyone, and for everyone to follow Him. He had set aside an elect group of people to be the example for the world, and he wanted to transform all who wished to be of these people into His elect. However, it was not they that made the law holy; it was the God that provided it: they were the sprigs, and He is the root. Because they refused at all hands to be allowed to be supported by the root, and bear fruit, they were cut off. The Gentile believersthe wild olive brancheswere then grafted in. Though they were wild, and bore fruit not quite the same as the original branches, the fruit was still similar enough to be pleasing. Wild olive, and grape, vines normally bear small fruits, because they are not cultivated, pruned, and tended. The vine grows large, and does not allow nutrients to get to the fruit enough for it to grow big. However, if it is good fruit, sprigs of the wild tree can be cut off, and then placed in a good, well-cultivated tree. The frit it shall bear will be good, fit fruit, and it shall remain this way as long as it is under the care of the husbandman. I am certain you can see the parallel. Yet, the original branches can also be grafted back in again if need be, and would more than likely, do better being a part of the true. In other words, (and this stems all the way back to chapter 2,) since the Jews had the knowledge of the law, and Gods holiness, they would be quite effective if they were to be saved, and they would be a preferable tool of God. That being said, the Gentiles need to take heed to the example of the Jews. For if they could be rejected and fall, due to their rejection of Christ, the Gentiles could go the same road. They should not boast. Just as easily as God put in the Gentiles, He can also take them out. This is another great example of how eternal security is not unconditional. However, it also demonstrates Gods grace, in that, He is the Husbandman, He put us in the vine, and not we. Verses 22-25) 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 graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 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 fulness of the Gentiles be come in. Verses 22-25, my translation) Behold, accordingly, the moral excellence and decisiveness of God: verily upon the fallen, decisiveness; but upon YOU, moral excellence. Otherwise, you also shall be cut off. Moreover, these also, provided they remain in not in unbelief, they shall be engrafted, because God is empowered to engraft them in again. Because, if you, the wild olive, were cut out of the natural, and engrafted into a good vine contrary to nature, how much more these, down in their nature, be engrafted into their own tree? For this reason, I wish YOU not to be without knowledge, brethren, of this mystery, that you be not wise by yourselves, that a measure of callousness out of Israel has come to pass, until the completion of the Gentiles enter in. Once again, Paul emphasizes how easy it would be for them to fall in pride in the same way that Israel had. If the old were cut out, the new could be just as easily cut out. Moreover, God would be quick to accept back 66

that which, by His own wish of natural production, was supposed to be there to begin with. In addition to this, Paul speaks of a mystery. What does he speak of, and what does he mean by the completion of the Gentiles? As we know, God wants to restore mankind to his rightful place as His children and rulers over what he has created. We have well see His method by which this shall be done, and through Whom the method comes. We also know how Israel, being the elect of God, was a means to an end by which they, and then all the Gentiles, can some to salvation. Yet, the Jews rejected Jesus, instead of embracing Him, and then evangelizing him to the world. Still, God presented deliverance to the Gentiles, and set aside Israel. Now, God concentrates on the whole world, which was His intent from the start, dealing with Israel only if they submit to Jesus, just like any other sinner, (for we know that all were sinners before salvation, Israel not withstanding.) This time is the tail end of the time of the Gentiles. This time actually started at the time of Israels captivity in Egypt. They were one of the six out of eight empires that God allowed, and shall allow, to be greater than, and rule over, Israel. This was all as a means of purging out the sin in Israel, to prepare them to receive the Messiah. Israel was supposed to have become sick of ritual, and separation from, God. Yet, instead of asking God how to get closer to Him, they went deeper into religious practicesthe law, or otherwise. Now, God has turned His focus off the nation of Israel, though not completely. God has a promise to fulfill about a remnant. This is why the enemies of Israel, as it now exists, have not been able to, nor ever shall be able to, overthrow her, because all that God said about that era to come shall come to pass. In the meantime, God is going to see as many of the Gentiles as He can be saved before He brings it all to a close. This is what is meant by the fullnessthe completenessof the Gentiles. Verses 26-32) 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. 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. Verses 26-32, my translation) Thus, so too shall all Israel be saved, just as it has been written, There shall come out of Sion the Rescuer, and He shall turn away wickedness from Jacob. Moreover, this is the contract By Me with them, when I shall remove the sins of them. Verily, down in the Gospel, to you they are enemies, but are the election, highly loved for the sake of the Patriarchs, because the supernatural endowments, and the calling out of God, are without repentance. For this reason, just as YOU ALSO disobeyed God, but now have taken hold of mercy by the disobedience of them, so now, also these have disobeyed, that they would also obtain mercy; because God has collectively silenced all unto disobedience, that He would compassionate all. Paul here is also putting to bed the seeming favoritism He had given Israel, and gives the reason for it. First, He did so, as we already know, so that the Messiah could come out of them. (Sion was the Greed method of dealing with the Hebrew pronunciation of the word. In the Old Testament, it is spelled Zion. Yet, the Hebrew word is Tseeown. However, whenever this place in mentioned in the New Testament, it normally refers to the heavenly Mountain. Hence, Zion connects to the earthly mount, whereas Sion has been connected to the heavenly.) However, the seeming deference to Israel only stems fro a promise God made to their patriarchs, and no other reason than these two. Otherwise, God could have easily eliminated them in judgment as He had other nations. Paul quotes from, (essentially paraphrases from,) Isaiah 59:20 and 21, which read, As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever. Thus, God is going to give Israel one last chance, come the end of time, to come to Him through Jesus. After that, no more favors: only judgment. This is why they are now enemies to the Gentile believers in Christ: 67

their pride will no allow them to bow the knee to Christ, and their constant railing against Jesus and the Church is an act of trying to convince themselves that they are right, despite the nagging of the conscience against them. However, they are still beloved for the sake of the fathers, also known as the Patriarchs: Abraham, Isaac, Jacob, his sons, Moses et al. Because He understands the sin nature, He knows all have sinned at some point. When Paul speaks of the former disobedience of the Gentiles, he refers to the Law of Moses at that to which they disobeyed. In short, they disobeyed Gods will, and showed the need for a savior. Furthermore, when God demonstrated that fulfilling His will meant following Christ, the disobedience of the Jews also demonstrated the need for a savior in their lives, proving Pauls point back in chapter 3, that all have sinned, come short of the glory of God, and need a savior. Thus, if one wants Gods favor, it has to come by Christ, who is no respecter. Not only is it without respect to persons, it is also without repentance. In the sense that this word is used, it means that His giftshis supernatural endowmentsare irrevocable. He shall not take them away. We can refuse them, but He shall never take them away. Earlier, I said that Gods calling of Abraham was an invitation, and not an injunction. If Abraham refused, God would have gone on to someone else. Of course, there are always consequences for refusing Gods call, for Abraham would have gone to the same Hell everyone else was heading for, and where he was already heading anyway. However, God is so merciful, that, if he ever later obeyed, the blessings would have been there. However, there may come a time where that would be lost as well. This normally happens when someone sears ones conscience shut to the touch of God, because, when God calls, He continues to call, and pricks the conscience. One could go all his her life with God still calling. Others may receive an ultimatum from God. One never knows. Ultimately, it is always best to answer the call. This was true for Abraham, and it is true for all of us. This goes for anything from salvation, (which is what He calls all to,) to the ministry, or what have you. In the case of Israel, though they have been scattered to the four winds, and are not being dealt with, God still calls, due to His promises. This way, all can be shown guilty before God, and then candidates for salvation. Verses 33-36) 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 counsellor? 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 33-36, my translation) Oh the depths, the riches, and the understanding of God: how unsearchable are the judgments of Him, and the paths of Him untraceable! For that reason, who has understood the deepest thoughts of the Lord? Who had become His advisor, or who first gave over to Him, and requited it to Him? That, out of Him, through Him, and unto Him is all things! To Him is the glory unto the unending age, Amen! I can see Paul with a joyous smile on his face as he dictated this to his scribe, maybe even jumping for joy a little bit like an anxious child awaiting something special. Paul, like any good Christian, knows what God has done. However, it always can manage to bring a giddy joy on ones face, and in ones heart, when one remembers what God has done for him or her. It becomes more joyous when we realize that that this unfathomable God has decided to share some of that mighty brain of His, and the knowledge of His mysteries. Paul has just revealed to Rome and all posterity just how perfect God is in all He is, and all He does. Paul has to be joyous receiving how God made a way for all to be redeemed, and that includes him as well. He has to recall the road to Damascus, and how God had every right to strike him down where he stood for his murderous ways. He has to be joyous knowing there is yet hope for his people in Jesus if they would just humble themselves like all do when they come to Christ. God is so unfathomable, in that, though it may seem that God took a long and complicated route to bring salvation to mankind, just to come to a simple method of redemption, when one examines it, it all makes sense. Only God could work out something as magnificent as this. No man could have concocted a scheme like that that is so perfect, that, none can gainsay it when one looks at it as a whole. If only looked at in its parts, out of context, one may think God is a fool. Yet, when seen as a whole, it cannot be questioned. At that point, only a fool would call God a fool, and reject the whole thing. 68

God is no respecter of persons, because salvation is for all, and it is so easy to accept by faith. Instead of doing it, we give it to God, and let Him make the change. Now that Paul has made his argument, he now sets practical application to the argument of no respecter of persons. Chapter XII 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. Verses 1 and 2, my translation) Accordingly, I implore you, brethren, through the mercies of God, to exhibit the bodies of you a living sacrifice: holy acceptable to God, which is the logical ministration, (or worship, JOS,) of you. Furthermore, be not jointly formed to this age, but be metamorphosed by the renewing of the deepest thoughts of you, unto the proving by you what are the good, fully agreeable, and complete wishes of God. Paul first establishes proper behavior of the individual Christian. In other words, Paul was saying, Now that you have a finer, more perfect understanding of how salvation works, live your lives according to this new knowledge. Jesus was, and is, the Living Sacrifice, in the most literal sense. He offered up Himself as a sin offering, died, and then rose again. He made the sacrifice, and yet He lives. As Christ does, so should we do, though we do not have to die. Jesus already did this. However, Jesus also sacrificed much of who He is when He came to the earth for our salvation. Thus, there is much we can do, or not do for that matter, for the sake of winning, or helping, others. The point is that, we put God, and others, before ourselves. We must do this in a way that best demonstrates His holiness, and would not be something that would displease God. Furthermore, Paul called this a reasonable, logical, service. After all, if we are Christians, that is, like Christ, then as Christ put God and others before Himself in a holy way, we should also. Another aspect of this is the fact that this sacrifice also deals with how we give ourselves over to God. We, as Christians, are to give 100% of ourselves over to God. Our lives are no longer our own. Our salvation came at a high price: it cost the Father Jesus, who, for the sake of His creation, was willing to sacrifice everything, obey the will of the Father, and do whatever it took to bring salvation. How true this is for us! Not only does it entail our total obedience to His word and will, as guided by the Holy Ghost. If we encounter something that rubs us the wrong way, so to speak, we must pray for the guidance of the Holy Ghost. For certainly, we may be hearing or reading something the wrong way, that makes it seem that, what is requested is hard, or ridiculous. However, if it is correct, and it is still puts us in a battle, we then must check ourselves, and ask why this is a sacrifice we cannot make. This is regardless of ones position, be he slave or senator. God expects this from all who would name Christ as Savior. Verse 2 goes right along with it. One way to insure that one is a living sacrifice is not to be conformed to this world. The word for world here is the Greek word , (pronounced ee-on.) This means era or age. In other words, do not be like the world system, and be involved with whatever sins it deems acceptable. Paul uses eon here, because, I feel, the Holy Ghost gave him some foresight into who would read this letter. No matter the ear, the world has always been at odds with God. Whatever the world does, no matter what good it may do, in the greatest percentage of it, God is not in it, it is done to glorify man, for profit, or some ulterior motive. Most of the time, the world is more concerned with sin, greed, and gain, as well as the pursuit of power. When a sinner gets the itch for power, there is not limit to which the sinner would go to gain power. It is made worse when the sinner attempts to gain power for one sadistic purpose: the freedom to sin with impunity. In other words, they desire power in such a fashion that they can do whatever they please, thinking that no one shall check them on it. When absolute power is granted to a man or a woman in such a state, watch out! As the saying goes: power corrupts, and absolute power corrupts absolutely. 69

The Christian is to be exactly the opposite. The sinner seeks to satisfy himself. The Christian seeks to gratify God and others before himself. We are not to be like the world, but are to be transformed. Our minds, that is, our deepest recesses in our brains as to who we truly are, has been renewed by the cleansing of the blood of Jesus, and empowered by the Holy Ghost. There should be a noticeable change that the world can see that is bright enough to melt winter snow! By what Paul states here, the difference between the living sacrifice that Christians are to be, and the selfish, greedy world, should be so clear, that what we possess as sons and daughters of God proves to be better than what the world has. Verses 3-8) 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. Having then gifts differing according to the grace that is given to 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. Verses 3-8, my translation) For this reason, I lay forth through unmerited favor given over to me, to all that exists within you, to not esteem yourselves overmuch beyond what is right to think, but to reason in the mind unto soundness, each exactly as God measured out a measure of faith. Because, just as within our body are many parts, and yet all parts holding not the same function, we are thus many within one body, within Christ, and each one parts of another. Moreover, holding different supernatural endowments down in unmerited favor given over to us, holding prophecy, down in the propriation of faith: or ministry, within the ministry; whether the one teaching, within the teaching: whether the one exhorting, within the exhortation; the one sharing, within generosity; the one taking the lead, within eagerness; he compassionating, within cheerfulness. Now that Paul has shown us that we need to be the opposite of what the world calls good and God does not, and to be a living sacrifice, Paul now shows how to function as that sacrifice within a world that the Christian clashes with by nature. First, when the world acts out to do some kind of charitable work, more often than not, they who perform such deeds love to thump their chests and declare how charitable they were, and how much better a person they are than others. Now, I grant you, whether you are a sinner or saint, there is a feeling of joy and satisfaction when you do good for someone. The difference is the reaction either one takes on the act. Of course, even a sinner can give merely because he enjoys giving. What I am saying is that this should be instinctive for the Christian in all cases. Furthermore, whereas the sinner may feel the temptation to, (and even indulge in,) glorify himself in the act, the Christian seeks to glorify God. It is fine to feel good about ones self about doing good, and doing it well. We must have to remember the source of our gifts. However, this is not to say that each one of these gifts is exclusive to only one person. In other words, it is not as such that each person has only one gift. Some believe that these verses state this. Yet, God, being no respecter of persons, gives the gifts to each as the need arises, and the usage of them by one person can vary. The only thing God looks at is the faith of the individual: does he have the faith to handle this amount of the gift, or does he have the faith to operate it at all? This is why Paul states that we each have different functions in the body of Christ. Each of us does as we hold faith. God knows what is best for each to operate. However, we are all interdependent as one body. In other words, whether the operation of the supernatural endowments are great or small, not one part of the body of Christ can function without the other, and every function is vital to the operation of the body of Christ. Though some gifts seem more prominent than others seem, and seems to gain more prestige, not one gift is unimportant. Whatever it is that God would have us to do; the important thing is that we put every bit of our being into it. Furthermore, because God would choose to operate these gifts in us, and very the amount of its use according to the faith of the individual, then he who wields the gift should not think of himself better than others because of that gift. Just as much as God allows for the use of gifts, God can also limit the use of them. If it is an issue of pride, He may disallow that use of gifts in people, just to 70

remind them of who it is that grants such power. God always fairly and evenly gives it as he would have a need for it, and not by nay power within us. Verses 9-13) Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Verses 9-13, my translation) Let love be without hypocrisy. Utterly detest evil, glue yourselves to the good. Be In brotherly love unto one another in fondness, not indolent; zealous in spirit, enslaved to the Absolute Ruler: rejoicing in hope, enduring in trouble; persevering in prayer, sharing with others in the pursuit of hospitality. Now Paul begins to discourse on how we should deal with each other as Christians, and deal with the rest of the world. Here, Paul begins with loving without hypocrisy. It is here I will also bring our that there are two different words translated as love in this area of verses, and how it becomes important as we view this. Dr. Strong defines the first as follows: agape (ag-ah'-pay) From G25; love, that is, affection or benevolence; specifically (plural) a love feast: - (feast of) charity ([-ably]), dear, love. The other that follows in verse 10 Dr. Strong defines as follows: philadelphia (fil-ad-el-fee'-ah) From G5361; fraternal affection: - brotherly love (kindness), love of the brethren. Now, the first is the ultimate essence of what love is all about. This is the kind of love, (as I have stated before, and state again for emphasis,) that completely gives of itself, never expecting anything in return. This is the kind of love that God has, and had when He gave Jesus for us to pay the price for sin. This kind of love is now we are to have for everyone. In other words, we do not display this love to some people, and then exclude others. Even if they are sinners who have expressed the worst railings and cursing against you imaginable, you are to love and pity them, not hate them. This is followed by the command towards affection toward one another as believers, which is the first thing encountered in verse 10. This one is a little different from the second definition, as it is a bit more specific. Dr. Strong defines be kindly affectioned as follows: philostorgos (fil-os'-tor-gos) From G5384 and storge (cherishing ones kindred, especially parents or children); fond of natural relatives, that is, fraternal towards fellow Christians: - kindly affectioned. In either case of the second and third definitions here, some think these to be a lesser love than agape. However, this makes no sense in this context: why would we love the world more than we would love our brothers? In reality, in this context, what we see is the expression of love. The root of the second and third definitions Dr. Strong defines as follows: philos (fee'-los) Properly dear, that is, a friend; actively fond, that is, friendly (still as a noun, an associate, neighbor, etc.): - friend. A stronger rendition of this word Dr. Strong defines as follows: phileo (fileh'-o) From G5384; to be a friend to (fond of [an individual or an object]), that is, have affection for (denoting personal attachment, as a matter of sentiment or feeling; while G25 is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety: the two thus stand related very much as G2309 and G1014, or as G2372 and G3563 respectively; the former being chiefly of the heart and the latter of the head); specifically to kiss (as a mark of tenderness): - kiss, love. This is something that two or more people hold a common affection towards, or attraction towards, that mutually binds them. This is normally expressed outwardly by one act or another. It is a conduit through which love is expressed, which sometimes rises to the level of agape. Simply put, God is commanding us through Paul to demonstrate constantly our love one for another through Jesus Christthe One who binds us together. Through that testimony, (how we love with no respect for persons, our rejoicing in hope, our endurance, prayer, and hospitality,) the hope is that other may see something in us, and desire what we have. Verses 14-17) Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. 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. 71

Verses 14-17, my translation) Speak well of those persecuting you: speak well, and curse not. Rejoice with the rejoicers, and wail within the wailers. Hold the same sentiment to one another, keeping no sentiments to the high things, but yield to the humble, not becoming conceited within yourselves. Give not back evil against evil to even one, considering in advance goodness in the face of all men. Bless can have two meanings. One is well off or fully satisfied. This is what Jesus used in His Sermon on the Mount. The other meaning, Paul uses here, defined by Dr. Strong as follows: eulogeo (yoo-log-eh'-o) From a compound of G2095 and G3056; to speak well of, that is, (religiously) to bless (thank or invoke a benediction upon, prosper): - bless, praise. Both denote a state of, or a wishing for, a better state of being. Thus, we are to speak well of those that do not speak well of us, and seek us harm. This is quite a difference between a normal person, and one who has been sanctified. A normal person would not react in this way. That person lashes out in some fashion or formverbally, physically, or what have you. This is what Jesus did towards they who persecuted Him. Even on the cross, He did not rail, but asked God to forgive them of the ignorance of the act they had done. He loved them, yet, because He knew that, the very death they inflicted on Him would be the salvation of them, if they would accept what this sacrifice meant. As He did, without any discrimination, so should we. In fact, Paul shows here that God would expect us to have empathy for these peopleall people, really. Jesus Himself did this. In mark 6:34, we read, And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. Dr. Strong defines the word compassion as follows: splagchnizomai (splangkhnid'-zom-ahee) Middle voice from G4698; to have the bowels yearn, that is, (figuratively) feel sympathy, to pity: - have (be moved with) compassion. This is not just a surface pity or sympathy. This is truly empathy. Websters defines empathy as follows: 1: the imaginative projection of a subjective state into an object so that the object appears to be infused with it; 2: the action of understanding, being aware of, being sensitive to, and vicariously experiencing the feelings, thoughts, and experience of another of either the past or present without having the feelings, thoughts, and experience fully communicated in an objectively explicit manner; also: the capacity for this. When we were in sin, we knew how sharp our tears were, and how often they were. We also knew how joyful we could be when there was a reason to be happy, because those moments did not come often. This is why God calls us to rejoice or weep with the people: for the sinner, because we remember our time in sin, and for the saint, because of our affection one to another. Next, Paul said we are not to seek for the high things, but that we are to be indeed all in the same way one to another, and to be mindful to the man of low estate. Remember, the church at Rome had those of all lifestyles: from they of Caesars household, to the lowest slave. It is not that it was wrong for a person to have wealth or power, but it was wrong to set ones affections to them. Doing so could cause one to think more highly of himself than he ought, and cause him to treat his brother wrongly. Be one a senator or a slave, if he was a Christian, then (to Gods eyes,) he was a prophet, priest, and king. Conversely, the slave should not think that his position with God makes him better than one of the senatorial class. Doing so may cause him to act in a disrespectful way to they in authority, and they of his own class. There was something to be said for them in authority, and Paul deals with that in chapter 13. Finally, Paul touches on ones testimony. The main point to this is that returning evil for evil, that is, seeking revenge, is how the worldsinnersdeal with each other. Our main goal as believers is to make Christ, and Christianity, appealing to the world. In fact, it is Gods desire that, however the world acts, reacts, or thinks, we are to do the opposite. In other words, whatever the world calls okay is very often NOT okay with God. One great way to insure that we do not become as the world is to always consider in advance the good of all mankind, and act on those thoughts. By doing so, there will be seldom the chance to sin against God and others, and temptation will be kept to a minimum, because our thoughts will be far detached form selfish things. 72

Verses 18-21) If it be possible, as much as lieth in you, live peaceably with all men. 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. Verses 18-21, my translation) If you are empowered, let acting peaceably with all men as it would come forth of you, seeking not to vindicate, but giving place over to violent punishment, because it has been written, Vengeance is unto MeI shall make requital, says the Absolute Ruler. Accordingly, provided the adversary of you hunger, feed him; provided he thirsts, give him drink, because in so doing, you shall pile up live coals of fire on the head of him. Be not conquered under evil, but conquer evil with good. Plainly, our role is to be more focused on doing good, and not focusing on all the bad that we wish to avenge. Vengeance is not our job. We could be completely mistaken bout actions done to us, and it may be someone has acted in error, with no malice. If there is any vengeance and justice needed, God knows this better than anyone does. Leave it to His hand, and it will be handled in the most just and proper fashion possible. Thus, if we are no respecter of persons, and treat all well, then we may win friends to God, and put foes in their place. The last thing an adversary wants is to have an excuse to show that he was the better man in the whole ordeal. The conviction the wrongdoer shall experience in your kindness will strike to the heart like a hot knife. Sometimes, all your foe wants is for you to get upset, drop to his level, and give him something further with which to ridicule. There is nothing more frustrating to your foes than to steal his or her thunder, and leave him or her feeling like the fool. This can even be considered your vengeance. That is how you conquer evil with good. Chapter XIII Verses 1-4) 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 the 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. Verses 1-4, my translation) Let every soul be subordinate to the superior authorities, because there is no authority, if not out of God; but the existing authorities are assigned under God. Thus, the opposer of the authority has stood against the institutions of God, and they having stood against shall receive judgment unto themselves. For that reason, rulers are not a terror to good works, but to evil. Moreover, shall you not fear the authority? Do good, and you shall take hold of applauding praise out of the same. For this reason, he is a minister to you unto the good. Yet, provided you do evil, fear: because he wields not the sword in vain, because he is the punisher to execute violent punishment upon him who habitually practices evil. Although God is not respecter of persons, and expects that, in Him, we should not be so with one another, we are still expected to give some reverence to they in authority. This is not to say that they in authority have the right to look down on they who are not. The same reason why we give do benevolence if we are not in authority is to reason why they in authority should not be haughty. Any power or authority that exists is because God allows it. There is no higher authority and power than God Himself, and He is not one that can establish and depose kings and emperors. No matter what kind person rules: for whatever reason He devises, even if it is beyond our understanding, He allows or disallows, as He will. Therefore, even if the ruler is evil, he or she gives respect for the office or position one holds, though personal respect is always earned. This is because; to attack the person is the same as attacking God Himself: for it was God that allowed the ruler to rule. 73

Another way of looking at it is like this: when I was in the Army, I had many noncommissioned and commissioned officers tell us, You do not have to respect me, but you do have to respect the rank on my collar. In other words, for the sake of the mission, no matter how we felt about that person, you obeyed your orders. Your response to those orders could mean life or death to you and everyone in your unit. Failing to obey could bring swift consequences to the offender. Gods purpose in all of this is to insure that society remains safe and orderly. Remember what Paul stated in the previous chapter. God declared that vengeance was His, and He would recompense. If a magistrate or ruler of some kind steps out of line, and seeks to do harm, he disrespects the God tat gave him the authority, whether or not he acknowledged the God that gave it. God is always merciful, and grants space and time for one to repent. However, we do not know, nor does that ruler know, how long that span of time is. This is why both the governed and the government need to beware and behave. In addition, God expects this kind of behavior for the sake of order and testimony. We do not want to give the impression that it is okay to behave any way we want. For some, they believe that God is the only person to whom they must answer. However, this is the same thing as saying that God established no authority on earth, and none can tell one what another must do. How ridiculous is that? One like this must feel that he or she has the right to do and gain whatever one wants because he or she is a child of God, because God is no respecter of persons, so why should they also be? They do not know what it is that placed the man in authority, or know, and do not care, which is worst. It would be that we rendered due benevolence, and that they who receive what is due do so in humility, knowing that this honor truly belongs to God who allowed him the authority in the first place. By behaving in this manner, the world can see who people in God behave, and how this become the model for the rest of the world. Can you imagine what outsiders must have thought when they entered the church house in Rome? You had senators sitting next to slaves, while plebs and citizens intermingled with soldiers, and they of Caesars household. It must have bee quite a sight. We know that even Jesus would have approved of this. In the gospels, using Matthews account, we have the story of the centurion with the sick servant, that is, slave. Jesus offered to help, but the centurions answer was intriguing. In Matthew 8:8-13, we read, The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. Thus, we must remember that there is always a trade-off with God granting authority. First, the one in authority must always remember that he must answer to someone, even if only to God. Second, as the Bible says, To whom much is given, much is required. Being in power means, quite often, giving up certain activities or freedoms for the sake of what, or whomever he leads. Sure, there are some privileges with power, but there are certain things that must be set aside for the greater good. This also includes ones appearance and behavior in public, and in mixed company. Not only does the leader have to do what it takes to keep Gods name good for allowing the leader to lead, he also must do this to keep the mark of authority fresh and respected. That can entail keeping a respectable distance from whomever he leads. Let me define what I mean by that last statement: over-familiarity breeds contempt for the leader as much as contempt for the office and the power God provides, hence, contempt for God Himself. If such contempt exists, then there is no way a leader can lead, no matter who holds the office. The biggest problem that arises is how the world views the behavior. I am certain this was a problem in Rome as much as it can be a problem today. If it were see that slaves were treating members of Caesars household, (the royal family,) as if they were just another person on the street, others may begin to get the idea that they also can treat the royalty as common 74

folk, and thus, they can do the same. By doing so, Caesar may not be able to lead as effectively, because no one would think him in a position to wield the authority that he holds. It would not be the man so much that would suffer as much as the office; for without that stamp of authority, how could Caesar have anyone act in a swift, decisive manner, if need be, without resistance. The attitude would be, Well, he is no better than me, so why should I listen? The problem with that lies in the fact that, if danger is immanent, and action is needed right then, even if Caesar was evil or not popular, disaster could strike, people could die, and the whole empire could fall to wicked men. Karl Marx made a grave error when he thought human nature was such that, once everyone saw each person as equals, and that each of us had needs, we would all pool our resources together to aid the common good. Unfortunately, he had no understanding of the sin nature. The struggle for power is the essence of history, and what one has in this situation is the classic case of too many chiefs, and not enough Indians. Someone is going to take charge. With all these resources pooled, someone is going to have to distribute it, and normally, when given this much power, disaster hits, as history has shown. No, there has to be the office of leadership. Even if he does not acknowledge God, or His role of making leaders, we need to obey with a respect to the office; for the office represents Gods power, and he in that office is a proxy for God, whether he knows it or not. This also extends to ministerial authority as well, and everything I have said thus far also appliew to him in spiritual matters. This is not a respect to one person or another, but to God for the office that represents Him. Verses 5-7) 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. Verses 5-7, my translation) Through this, it is necessitated for you to be under subjection, not only because of wroth, but also because of consciences sake. Because, through this, you also pay taxes, (or tithe, secular or spiritual, JOS,) because they are ministers, giving attendance unto the selfsame thing. Accordingly, give over all obligations: to whom you tithe, the tithe; to the one taxing, tax, fear to whom fear is due, honor to whom honor is due. The best way to start this off is to say that, being a member of the kingdom of God does not exempt you from your obligations here. Sine we know that all earthly authority is ordered by God to begin with, if we do not obey, we disobey God by proxy. The only thong we are not obligated to is to obey anything that would cause us to act outside the demands of Christianity, and the guidance of the Holy Ghost. Other than this, we are to obey, to avoid the wrath of God, and for the sake of our conscience. In other words, since God plays no favorites, if the sinner is obliged to obey, (who know not that they obey God in proxy,) how would we be exempt, (who are not ignorant to the truth of the matter?) This also includes that we are obliged to as far as the church is concerned. Hot only do we obey the pastor, as one who must give God an account for the soul God puts under his care,) we also take care of him, and the church, and that includes financially. Thus, whomever is in leadership, he or she must be obeyed. If it means go to war, as long as it does not mean compromising the Bible, we go to war. If that means taxes, no matter how just they are, we must pay. If it means paying tithe for the sake of the church, and the pastor, we tithe. Our good behavior may just win people to Christ. Verses 8-10) Owe no man any thing, 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 neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. Verses 8-10, my translation) Owe not even one thing to even one man, if not to love one another, because the one loving the other has fulfilled the law. For that reason: do no adultery, do no murder, steal not, bear no 75

false witness, long not for what is forbidden; and if there is any other injunctions, within this matter it is summed up, Love unyieldingly the neighbor of you just as yourself. Unyielding love does not work evil to the neighbor: unyielding love is the completion of the law. Paul now begins to show how all that he had mentioned in this chapter comes together in its right place. While it is true that we give respect and honor in certain areas to certain people, for the governors and the governed, love is the bottom line. The governor must always remember to love the governed well, because he also must remember the love that rescued him from Hell, (if he is saved,) who stands in authority over him. The governed must love the governor in the sense of the fear of the position he holds. If he is not saved, your collective good behavior might lead him to Christ. If he is saved, then you love him because he is a brother. If one bears this love for all mankind, he can do nothing but obey Gods word. Paul uses a portion of the Ten Commandments here to drive the point home, as well as quoting Jesus. If one has that limitless, undying love, obeying those commands becomes instinctive, and almost unconscious. Some will allow for respect of position, not necessarily the person, but always cause people to put others above themselves in all things, no matter what position the hold. They SHALL know that we are Christians by our love. Verses 11-14) 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 fulfil the lusts thereof. Verses 11-14, my translation) In addition to this, knowing in heart the time, that the hour is now for you, to rise out of sleep, because the salvation of us is now nearer us than when we believed. The might is well gone, and the day has drawn near. Let us accordingly cast off the works of darkness, and let us invest in the weapons of light. As in the manner of the day, let us walk decorously, not in loose living, and drinking; not in sleeping around, and lasciviousness; not in fighting and zealous envy. Yet, invest in the Absolute Ruler Jesus Christ, and make no forethought for the flesh, and unto its wrongful longings. Paul sums up this chapter quite well in these verses dealing with our behavior in the world. He seems to be saying, Now that you got all that, start living like a Christian, and make it quickthe time is short, and have work to do. In other words, live holy, and do not fool around with it! What people see about us directly reflects on Christ Himself. We never want to compromise on testimony. However, in that context, we want to make Christ as attractive as possible. The way we do this is to live the life, in love, and show the world that there is more to be gained by living as a Christian than there is living in the world. When people see our good behavior, people will be more likely to come to Christ than not. Chapter XIV Verse 1) Him that is weak in the faith receive ye, but not to doubtful disputations. Verse 1, my translation) Moreover, receive the one being feeble in the faith, not unto judgments of your thoughts. Paul now begins to talk about our standing as a church, one to another, in tune with the main theme. He starts by saying that, one who is weak in faith is to be taken in and included in all affairs of the Body of Christ. One way faith grows is being amongst those strong in faith. However, this is not to say that he who is strong in faith is to instruct the weaker in faith, even though one may hold a worldly position, as the precious chapter stated. Spiritual matters and instruction are to be left to those who were entrusted with that task. In other 76

words, not everyone may see all spiritual matters the same, because we are all at different levels of faith. If we are to take the weaker in, it is to encourage, and not to instruct. Paul gives examples as we continue. Verses 2-8) 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 which eateth not judge him that eateth: for God hath received him. 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. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 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. Verses 2-8, my translation) One verily has faith to eat all, but one being feeble eats vegetables. He who eats, despise not he who eats not; and the one not taking, judge not he who eats, because God has taken him in. Just who are YOU that judge the servant of another: to his own lord he stands or falls. Yet, shall he stand, because God is empowered to stand him up. One verily esteems a day above a day, and one esteems all days alike. Each within his own mind let him be completely assured. He minding the say minds the day to the Absolute Ruler; and who minds not the day minds it not unto the Absolute Ruler. He who eats, eats unto the Absolute Ruler, because he gives thanks unto God; he not eating eats not unto the Absolute Ruler, and gives thanks unto God. For this reason, none of us lives unto himself, and none of us dies unto himself. Because, provided we live, we live unto the Absolute Ruler, and provided we die, we die unto the Absolute Ruler: accordingly, provided we live or die, we are of the Absolute Ruler. Here are a couple of grand examples of nitpicking. The two matters referenced here have not effect on ones salvation. However, the weak in faith may deem some thing or another as wrong, and avoid it. Well, if he does so as unto the Lord, then what would be the problem? Even those strong in faith may refrain from one thing or another, for testimonys sake, to uphold the weaker in faith, or for various reasons. If he does so as unto the Lord, he has not sinned. The problem comes when one tries to educate another about the truth of things: things that God has not said anything about one way or another. Essentially, they are trying to do the pastors job. Ultimately, we all answer to God, for we are all His servants, and we all answer to God, for we are all His servants, and we are not to judge another mans servant. Furthermore, we all have pastors that look over us, to whom we all answer. That man has to give an account for all who are under his care. That accounting also includes any of the flock who are harmed by those also under his care, who try to do his job. IF we have any questions as to ones conduct, we merely need to inform the man of God, and let him handle it. We may find that there is nothing wrong, and we could have hurt someone. Verses 9-13) 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 nought 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 stumblingblock or an occasion to fall in his brother's way. Verses 9-13, my translation) For unto this reason Christ also died, and arose, and lived again, that He would be the Absolute Ruler of both the dead and the living. Furthermore, why do you judge the brother of you? Alternatively, why do you also despise the brother of you, because all shall stand before the judgment seat of Christ? For that, it has been, I live, says the Absolute Ruler, that all the knees shall bow unto Me, and all tongues shall lay forth aloud and publicly unto God. Accordingly, to this, each one of us shall give account of himself unto God. Accordingly, no longer judge another, but this judge the more: not to place a stumbling block, or an offense to the brother of you. 77

Paul now adds weight to the matter by showing how God views things. We are not to sit in judgment over the brethren, save for the pastor, who only really declares what God has already judged, should one be a sinner. One day, every knee shall bow, and every tongue shall confess loudly and publicly Jesus as Lord, as well as stand under judgment. We, as believers, shall either stand before Christ, or stand before the Great White Throne Judgment. In either case, judgment will be fair, and even handed, as each, in either situation, shall give account of his or her life. Give account is two words in the Greek. Dr. Strong translates give as follows: dido mi (did'-o-mee) A prolonged form of a primary verb (which is used as an alternate in most of the tenses); to give (used in a very wide application, properly or by implication, literally or figuratively; greatly modified by the connection): - adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield. Dr. Strong then translates account as follows: logos (log'-os) From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ): - account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say (-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work. This gibes more of the impression of a financial estimation. In other words, it shall not be us giving testimony, as if we were in a court trying to defend our innocence. It is more God just reviewing the balance sheet or our lives before us. If saved, our rewards shall be based on this. If not, then it shall stand as a testimony as to the reason why the Lake of Fire shall be our eternal home. God is not going to ask reasons for our shortcomings, bit He already knows why, as we also do. He is, however, going to make it clear by them why we suffer loss, and receive blessing. Therefore, we need to watch how we deal with one another as Christians, because all that shall be brought to bear on us. We thus must not judge each other, treat each other as equals in the Lord, show honor where honor is due to certain positions, and let God do the judging. Verses 14-23) 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 then 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 any thing 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. Verses 14-23, my translation) I know in my heart, and I am convinced within the Absolute Ruler Jesus that not even one thing is profane through itself, if not to he who reasons that thing to be profane: it is profane. Further, if your brother is distressed through your food, you no longer walk according to love. Destroy not, by the food of you, the one over who Christ died. Accordingly, let not your virtue be blasphemed, because the kingdom of God is not eating and drinking, but is righteousness and peace, and joy within the Holy Ghost. Fir this reason, serving Christ is fully agreeable within these things, and approved by men. Accordingly, let us pursue the things of peace, and that of the edification of one another. Do not tear down the works of God by way of food. All is verily clean, but it is evil to the man who eats through a stumbling block. It is good not to eat meat, or drink of the grape, or anything which the brother of you stumbles, or is offended, or is without strength. Do you hold faith? Down in yourself you hold it before God. Fully satisfied is the one not judging himself within which he gives favor; but he doubting, provided he eats, he is condemned, that it is not out of faith, and all that is not of faith is sin. 78

Once again, the focus is food. I can only speculate what the motivations of Pauls word may be, because the verses here do not specify. However, there were a couple of causes in that time that might have motivated these words. First, we have the Jewish influence that dealt with certain dietary restrictions of the kosher laws. Young, Hebrew converts, who my not have understood that those laws had been superseded, may have looked in horror to older Hebrew converts, or Gentile believers, who gave no such regard to those old laws. Another issue may have been food offered to idols by nonbelievers who invited Christians to dine with them. Paul went into detail about this in First Corinthians, stating that, to the solid believer, it meant nothing, because the idol meant nothing. However, the young convert may be tempted to commit idolatry, or fall out of the way, because he does not understand the liberty of the Christian. Rather than judge your brother, no matter on what side you fall, think for your brother. This not only applies to food, but for anything we do. Of courts, we avoid sin, or even the very appearance of evil, are perfectly lawful for any Christian to do. Yet, Paul shows three areas where what is allowed becomes a sin. 1) It is a sin when what we allow begins to overtake, and replace our devotion to God. As a good man of God, that I highly respect, once told a congregation, In a car, there is a brake, and an accelerator. However, the driver makes either the way each is supposed to work. In our walk with God, through the Holy Ghost, we have a proverbial brake and an accelerator. However, God gave us the wherewithal to know when to do what. 2) It is a sin when what you do causes a weaker brother to stumble or fall. Even if we know that something id okay, that weaker brother may not understand that. Worse, he may misinterpret your liberty in Christ to be license to do anything. If something may cause your testimony to be sullied, and turn someone out of the way, it is best to avoid such activities around these people, or just avoid them altogether, though they are not sin in and of themselves. 3) It is sin if we do what is lawful without faith. While this may seem like an odd statement, in the sense that they lawful becomes sin when it does not match the other categories, if is nonetheless true. The reason is two fold. First, the Holy Ghost may be throwing doubt into our hearts about one thing or another, making us questing whether or not it is something he wants us involved with at that time. It may be perfectly lawful. However, if it deviates one out of Gods will at that moment, or has the potential to do so, God will cast doubt. If so, avoid it. The old saying of, Discretion is the better part of valor, comes to mind here. The short of it is, if you are about to engage in any activity, or make a life choice that makes a large impact on your life and how it is lived, unless you have peace in your heart from God about it, avoid it until that time. Second, if one has doubt of its lawfulness to start with, do not do it. It is better to ask God first before acting, and then wait for His response! If not, you may be walking right into a snare the Devil has set up, though it seemed okay at that time. This chapter is a heavily used chapter in Romans, yet, I think it is a quite misquoted or misused chapter. The reason why is that some use one part or another in an attempt to run a biblical slide rule over one another precisely the opposite of what the chapter teaches. It teaches us to enjoy Gods liberties, not to abuse then, to be careful about how we enjoy them around others, and not to judge one another from one stance or another, or to act as each others pastors. We should rather love one another, and always think of the well-being of the weaker brother in our actions. Chapter XV Verses 1-4) We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour 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. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

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Verses 1-4, my translation) Moreover, wethe strongare necessitated to bear up the weaknesses of they not empowered, and not be agreeable to ourselves. For that reason, let each one of us please his neighbor to the good, in the face of edifying: because even Christ pleased not Himself, but exactly as it was written, The railings of they railing on You fell upon Me. For this reason, they were written before unto our learning, that through the patience and consolation of the Scriptures we would hold hope. Now that Paul showed that it is best that all people need to keep to themselves, not judge one another, and learn how to enjoy the personal liberties that God allows without hurting ones brother, Paul goes to the other aspect of not being a respecter of person with our brothers and sister. Instead of blasting or judging our brothers and sisters for being weak, we need to bear them up. One way is to not be so in your face for the lack of a better term, with our strengths and liberties. This is not to say that we should be ashamed for these things, or apologize. What we are saying is just as Jesus did not enjoy all the pleasures that were His right to enjoy for the sake of souls, so we sometimes must forgo such things for the sake of weaker brothers, or for testimony before the whole world, that we can reach them for Christ. All of how Jesus did this had already been prophesied for our benefit: they were given as evidence and proof of Jesus ministry, and for us as the example of how we need to be. He took railings and cursings, and did not return hate for hate, but said, Father, forgive them, they know not what they do. If He could forgive sinners like that, how much more can we forgive our brothers shortcomings? Verses 5-7) Now the God of patience and consolation grant you to be likeminded 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. Wherefore receive ye one another, as Christ also received us to the glory of God. Verses 5-7, my translation) Moreover, the God of patient endurance and consolation gave over to you the same, to be mindful of one another down in Christ Jesus, that you would glorify with one mouth and one accord the God and Father of the Absolute Ruler of us Jesus Christ. Therefore, take before you one another, exactly as Christ also took us before Him to the Glory of God. These verses are fairly straightforward in its exhortation. In all that we do or say, no matter what liberties God allows, no matter how strong or how weak, always take into account our brothers and sisters in the Lord. Just as Jesus thought us worthy enough to lift up before the Father, so should we lift up one another. How should we do this? Here is where I am going to tan an aside and deal with the matter of who and what we are in God, to give an indication of how we care to treat one another in God. The Bible speaks of the believer being a king, (or queen,) and priest, (or priestess.) In Revelation 1:5 and 6, we read, And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. In First Peter 2:5-9, we read, And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; and delivered just Lot, vexed with the filthy conversation of the wicked: (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished. Note that these are not future promises, but these are things that we are supposed to be right now! We do not have to wait for certain things. However, for too many Christians live far below their privileges. What does this mean for you? Well, of course, sin is always disallowed. We also have to put others before ourselves in all we do. There are things we would sometimes not do because they are a stumbling block for some, but we can still do at other times. Thus, in finding that healthy balance of these things, as God would say is okay, we 80

should do all we can to take full advantage of our royal priesthood and position in God. Much of that has to do with finding ones self, and ones proper place in God. Part of that is having, not only the full understanding of just what God made us into, but also learning to love that new creature. We are yet human, and still we are superhuman. By the blood of Christ, we have been forgiven, cleansed of the sin nature, we have been given a new nature, and we have been given the means by God to gain the baptism in, with, and of the Holy Ghost. We have become, by all of this, more of a being than what we were. We are not quite as Adam was before the fall, for our flesh is yet unredeemed. However, as Jesus was, so are we now, though it takes a long time to gain a more perfect knowledge of just what that means. Jesus, when here, was Deity clothed in humanity. When we are saved, it is our humanity clothed in His Deitynote that I said, His Deity. We are not gods, but people should see us as something more than human. Jesus said, in John 14:12, Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. This was right before He told them about the baptism of the Holy Ghost. People do not stop to think about this, but people forget that He left His glory behind on the throne, and only worked miracles after He Himself gained the baptism of the Holy Ghost. Thus, it was by the same Comforter that He acted, and the same One by Whom they would do even greater works than Jesus did! The more we grow to understand this, the more faith we have to experience this, and the more confidence we gain to face this sin sick world with all its attacks. Moreover, we will literally express joy when all around us seems to say that we should not have joy. This then becomes a great testimony of the power of Christ to some. That power transforms a life so completely, that it causes people to either say that they want what we have, or to despise us for something they want but they know they cannot have by their own strength, and thus quiet in order to quiet their own consciences. We do not have to wait to become kings and priests. The Bible says, (as we have already seen,) that we are kings and priests RIGHT NOW! This should put some pep in our step, a song in our hearts, if not in our mouths, and then give us an air of confidence, grace, and even beauty. All that is something that, if it is not understood for what it is, it could be mistaken for arrogance. This is what I call the divo/diva phenomenon. Allow me to explain: Divo, (the masculine form,) and Diva, (the feminine form,) are both theatrical and musical terms that mean divine performer. This often is confused with prima Donna. This means the prime lady, although it is incorrectly attached to men when they act in this manner. Usually this person has the first place in any operatic or acting performance. In other words, this person is the focus. This can be a divo or diva, but not always. The more common usage of prima donna is someone who is so snobbish that he or she had to be the center of attention. Normally, the person normally chosen as the lead is doted over constantly. This is because, if this person is that popular, people will come and pay well, and make money for that theater owner. Thus, the theater does not want to lose a payday. That person does not have to be good as much as be popular enough to turn a profit. Quite often, this person does become very snobbish, especially if his or her skills are not as good as they could be. This person has to have constant reassurance that he or she is wanted, and he or she does not take criticism well. The divo or diva, on the other hand, though quite often the lead, are not arrogant at all. He or she is so good at what he or she does; he or she does not need to flaunt it. It comes out by his or her deeds. It shines so much; it seems as if his or her skills are empowered from on high. Some envy this kind of a person, though he or she has done nothing more than just be that he or she is. They do not try to pretend they are not skillful, but they do not flaunt it either. They have nothing to prove. There was a book a few years back written by a woman named Erica Orloff entitled Divas Dont Fake It. I think she would be impressed by the fact that, though I am a man, what she said in her book is very true for us divos as well, and that book was partly an inspiration for what I write here. I grant you, there are some things in there that, as a Christian, I would not advocate; however, her point is sound. Divos and Divas do not have to put on a front, do not try to follow the status quo if that means compromising who they truly are, they are not arrogant, and they have a joie de vivre that emanates from the 81

confidence of being centered, knowing ones self, and loving that person. They do not rub it in peoples faces because they do not have to; those that do are not divos or divas, and they are trying to prove to themselves that they are what they are by downing others. They just are. Divos and divas dont fake it! They are real. Actress Lillian Russell was once quoted by organist Virgil Fox as having said when questioned about her appearance, If I pretended that I wasnt beautiful, wouldnt it be ridiculous! For a Christian, we do not brag, but we are not ashamed either. We put the brother first, but not at the cost of telling God that we are ashamed of His blessings to us, and the gifts He has given. For example, if we have a skill that either God has given us, or we have a skill that we have worked to be able to do, and God has enhanced this, then we do this skill for God as unto God. We can gain pleasure and joy from it, and we even try to help others so similarly inclined. On the one hand, we do not rub these things in peoples faces, but on the other hand, we do not react against those who are jealous of what God has given us, as long as what we do does not draw undue attention to us. (We can certainly keep from being arrogant, and still draw undue attention to us.) The bottom line is that we need to learn how to embrace and love the person God ahs made us the more we get to learn better just who that person is. The more we learn, the more joy we have. For, if we give full acknowledgement to God for all of this love and embrace it, then we should watch just how quickly our faith should grow for greater things. Verses 8-13) Now I say that Jesus Christ was a minister of the 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. 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. Verses 8-13, my translation) Moreover, I say that Jesus Christ ahs become a minister of the Circumcision over the truth of God, unto establishing the promises of the fathers; and unto the Gentiles over mercy to glorify God, exactly as it has been written, Through this I shall declare openly You within the Gentiles, and I shall praise musically the name of you. And again, he says, Rejoice, Gentiles, with the people of Him. And again, Isaiah says, The root of Jesse shall be, and the One rising up to rule the Gentiles: upon Him shall the Gentiles hope. As the God of Hope fill all of you with joy and peace within believing, unto You about within hope, within the power of the Holy Spirit. Paul now returns to the main theme, stemming off the previous point. We should favor our brother in the same way as God favored us: Jesus is God and Savior to circumcision and uncircumcision. Jesus transcends religion, and brings all to the praise of the one true God, above and beyond the need for rites and rituals, into a relationship God intended with His creation all along. This is a great joy and peace, because religion always keeps God distant. One has to work for Gods favor, and even then, this is no guarantee to anyone that heaven has been granted. In that, there is no peace or joy, but a constant need to work and that is a burden. However, Christ brought salvation in a personal relationship with Him through grace. All we need do is accept and we are accepted. We have joy, because He has brought us in by His blood, and made us acceptable before the Father. This is regardless of who one is, or where one came from. This joy is for all who would accept. Verses 14-21) And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also 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. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not 82

wrought by me, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: but as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. Verses 14-21, my translation) However, I myself am also persuaded, brothers of me, with respect to you, that you yourselves are also replete with goodness, having been filled with all understanding, being also empowered to warn one another. Furthermore, I wrote unto you the more daringly, brethren, in part, in the manner of bringing you to remembrance, through the grace given over to by under God, unto me being a minister of Jesus Christ unto the Gentiles, that the sacredly ministering of the gospel of God and the offerings of the Gentiles would become acceptable, made holy within the Holy Ghost. I hold, accordingly, boasting with Christ Jesus before God, because I dare not lay forth anything which could not furnish Christ Jesus through me; into the obedience of the Gentiles in word and work, within signs of power, and omens, within the power of the Spirit of God, so as for me to have completed the Gospel of Christ, out from Jerusalem, and round about as far as Illyricum. Yes, I thus am eager to preach the Gospel, not where Christ was named, that I should not build upon anothers foundation, but exactly as it is written, To whom it was not announced with respect to Him, they shall gaze upon; and those not having heard shall understand together. Paul is not bringing the whole of the letter together. He stated the point of the letter, dealt with it in detail, and not is explaining to them why he put it together the way he did. He explained that his purpose was to preach the Gospel where Christ had not been preached. They were already an established church, with a good reputation. He explained his position as the apostle to the Gentiles, and it was because they who had not heard needed to hear. This is what caused him to be hindered in going to Rome. God knew that they had already received the Gospel, and He knew there were others that thus took priority. Now, God wanted Paul in Rome, and Paul explains that all he could do was bring them to the remembrance of the facts of salvation, Christian living with no respect to persons, or anything else. He wanted to be sure in all places not to start something he could not finish, and to be careful not to step all over another mans work. Therefore, what he preached in this letter was all he could really do. However, in doing so, he left behind something that would be a blessing, and a tool for preaching the Gospel, The sweet irony in this is that Paul intended this to perfect the knowledge of salvation for the Roman believer, and it is now an incredibly effective toll for reaching the lost. Verses 22-33) For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you; whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; that I may come unto you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all. Amen. Verses 22-33, my translation) Yet, now, no longer holding place in these regions, and holding a wish to come before you out from many years, exactly as it is provided that I would come into Spain, I shall come before you, because I hope to be traveling through to gaze upon you, and by you be dispatched unto there; if first I would be filled out in a measure by you. However, at this time, I go up to Jerusalem, ministering unto the saints, because Macedonia and Achaia thought it good to make unto the poor gifts to the holy ones within Jerusalem. 83

For this reason, they thought it good, for they are also indebted to the same. Because, if the Gentiles took part within the spiritual, they are also indebted to minister within the fleshly things of them. Accordingly, having finished this, and having sealed unto them this fruit, I shall travel through you unto Spain. Moreover, I know in my heart that I shall approach before you within the fullness of the blessings of the Gospel of Christ when I come. Yet, brothers, I exhort you, through the Absolute Ruler of usJesus Christand through the unyielding love of the Spirit, to strive together with me in prayers over me before God from those who disobey in the manner of Judas, and the ministry of me unto Jerusalem would become acceptable to the holy ones, that I would arrive before you through joy by the will of God, and that I would be refreshed together with you, and may be peace of God be with you all. Amen. Paul is now preparing to wrap up his letter to them by telling them his plans. Historically, this is all right before his capture and detainment in Jerusalem. By the book of Acts, his intent indeed was to deliver the alms, which he did. However, he knew well that he was to be captured, although he still asked for their prayers. It is as if he now emulates Jesus when He was at Gethsemane. Paul was willing to go through it, but if there were other options, he was open to suggestions, and open to petitioning God for those options. However, he knew his work was done in Macedonia, and now Europe proper lay before him. It was time to preach the Gospel to Europe. However, there is something within this that echoes to our theme: paying what we owe. No matter who we are, no matter our station in life, if we reap spiritual form those that minister, then they should reap carnally, that their whole being should be blessings for doing the Lords work, and to allow them to keep doing it. God expects tithe and offerings from everyone. Chapter XVI Now we come to a part of Romans many gloss over, and I can say that I used to be guilty of this. The main reason why some would gloss it over is that it mainly deals with greetings and salutations, as if there were nothing to gain. However in Second Timothy 3:16 and 17, we read, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. Therefore, when we look at verses 1-4, we read, I commend unto you Phoebe 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. Greet Priscilla and Aquila my helpers in Christ Jesus: who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. My translation reads as thus, And I set forth honorably phoebe, the sister if us, existing as a minister of the church within Cencherea, that you would take her unto you within the Absolute Ruler as is appropriate of the holy ones, and that you would assist within whichever she holds a need. For this reason, she also become a patroness to many, and unto me. Greet Priscilla and Aquila, the fellow workers of me within Christ Jesus, that they laid down the necks of themselves over the soul of me, to whom I not only give thanks, but also all the church of the Gentiles. These people were of the well-to-do. Aquila was a tent maker, and he and Paul worked at this profession. Phoebe was a worker in the churches. There is no reference to her social status. Verses 5-16 and verses 21-23 have all these greetings and from different people. If one goes slowly, one can observe all kinds of people from all occupations, all being valuable to God and His work, all treated as equals in the family: no respect to persons. This is a beautiful demonstration of all that has been shown thus far. All are served and serving the same way, and are elevated together in God to be something far more than what the world gives. In verses 1720, we read, 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. 84

My translation reads as follows, And I exhort you, brethren, to gibe regard to they making disunion and snares against the teaching of which you have learned, and shun them away, because they do not serve the Absolute Ruler of us, Jesus Christ; but their own bellies; and through smooth speech, and flattering, wholly seduce the minds of the unsuspecting. For this reason, the obedience of you has gone forth: accordingly, I rejoice over you. Yet, I desire you be to verily wise unto the good, but innocent unto the evil. Furthermore, the God peace shall completely crush Satan under the feet of you soon. The unmerited favor of the Absolute Ruler of us, Jesus Christ, be with you all, amen. What we have here is Pauls final exhortation. He warns of counterfeits, and not allowing them to enter in. They have been an obedient church, and because of this, Paul rejoices. He does so because they have been so vigilant, and obedient to Gods word. To good or to evil, they were to mind their testimony. If they were to act as one unified glory before a class driven society, countless souls could be won, and act as a conviction against all who would think someone below themselves, solely due to ones state in life. It would especially demonstrate how much better life is in Christ. Verses 25-27) 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 now is 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. Amen. Verses 25-27, my translation) Now, to He who is empowered to stand you up down in the Gospel of Me, and the proclamation of Jesus Christ, down in the revelation of the mystery in times of eternal past, having been kept silent, but now shown forth, though the prophetic writings, down in the eternal injunctions of God unto obedience of the faith, unto all the known world, to the only wise God through Jesus Christ, to whim be glory to the unending age. Amen. Paul finishes off his letter, giving praise and glory to the God that was able to establish everyone and everything. Though the Gospel had been once held in a mystery, reflected in the prophets of old, now, He has made plain what they had written, by introducing Himself to all in person, and making His redemption available to all, regardless of who one is. This is a fitting end to a letter rife with hope for all to salvation, and restoration to ones rightful place in God FINAL THOUGHTS What a blessing this letter must have been to the people of the church in Rome! Not only do they receive the mechanics behind their salvation, (and thus strengthening themselves in Jesus,) they also received an assurance that God is not going to play favorites when it comes to His salvation. He is going to treat all sin, and sinners, the same, and He is going to deal with His children as equally. However, in the process of this study through the eyes of no respecter of persons, one cannot help but gain a greater view of how God sees the individual. In other words, if we are not to play favorites, we must know our place in God, and treat others accordingly. If we know that, we are divine performers for God, if we understand what that entails, if we embrace that person, and if we are not to play favorites, then we are to treat our brothers and sisters accordingly. God made salvation available to all, to be achieved the same way by all, and thus transforms us into what I have just described. If so, and we have come to understand this, love this about ourselves, we should also love our brothers and sisters the same way, and aid them in becoming what God intended for them, because what He intended was meant for all. It has been my sincerest hope through this study that you are now able to see the book of Romans in a whole new light, in that, it augments that which you already may have learned in this letter, and that it would become useful again in shaping and strengthening the young believer into becoming the divine performer He has intended all His children to be, with no respect to persons.

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