The Book of Romans: My Notes on Chapters 6-10
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Author: Christopher J. E. Johnson Published: Apr 19, 2019 Updated: Sept 12, 2020 |
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Contents: Introduction Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 |
Introduction
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
-Matthew 28:19-20
But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
-1 John 2:27
If you would like more information on these topics, I recommend the following resources here at creationliberty.com:
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Though Romans was not the first epistle (i.e. letter) written by Paul to the church, I believe the reason for its placement as the first book after Acts is for the easy-to-understand and widespread application of its doctrine, helping to lay for Christians a foundation that will give them the tools they need for evangelism. There are a number of books in both the Old and New Testaments that were written earlier than the others, but are placed later, and I believe that is due to their order of importance concerning the doctrine; that God was not concerned as much with their chronological order, knowing that the order in which one should obtain understanding and knowledge of His Word was far more important.
The King James Bible translators noted that this letter was written by Paul when he was in Corinthus (i.e. Corinth) and was delivered by Phebe, who was a member of the church in Cenchrea. (She will be mentioned in the last chapter.) In this letter, we will learn details of the hearts of people who live according to wicked and abominable sins, the justification of faith versus the false doctrine of works, the road to salvation, the contrasting nature of those who have been born again in Christ, how Christ paid the full price of sin, and many more basic instructions for the church which lays a foundation for learning and understanding the rest of the New Testament.
Chapter 6
[v1] What shall we say then? Shall we continue in sin, that grace may abound?
Paul is commenting on richness of God's grace, and how kind and merciful the Lord God is, that all who would repent and believe would be given His grace. Because God is so merciful, His children should not continue in their sins, causing His grace to have to pour out continually on the individual Christian because of his/her disobedience.[v2] God forbid. How shall we, that are dead to sin, live any longer therein?
This is not speaking in terms of the flesh, for we are not dead to sin in the flesh when our heart still beats, and the flesh still being under the law of sin, but rather, this is speaking in terms of the spirit, which has been washed clean by the blood of Jesus Christ, and that if our spirit is dead to sin, we should not live a lifestyle of sin while living in the flesh. Our lives should reflect the condition of our spirits. The world will live a lifestyle of sin, not only doing many wicked deeds, but also loving people and things that promote and glorify those same wicked deeds, which is what Paul mentioned in Romans 1:32, but those of us born again in Christ should love the things God loves, and hate the things God hates, not saying that we are without sin (1Jo 1:8), but that we repent (i.e. have godly sorrow) of that sin (2Co 7:9-10), and do not live a lifestyle of it, meaning that we are not comfortable living in or around sin.[v3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Baptism is not a work that saves anyone, as so many false religions teach, but rather, baptism is a commandment for Christians after they are saved, and it is symbolic of the death and resurrection of the spirit in Jesus Christ. When we are submerged into the water, that represents our death, and when we come up again, it represents our being born into the family of God anew, which alludes to the phrase "born again." So when we are submerged into water and brought back up in name of the Father, Son, and Holy Spirit (Mat 28:19), we are baptized into the death of Christ, as Christ was put to death on the cross.(Read "The Biblical Understanding of Baptism" here at creationliberty.com for more details.)
[v4] 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.
The coming up out of the water is a symbol of our resurrection in the spirit, just as Christ was raised from the dead, and so because we have been born anew, we ought to live in the newness of that life in Christ under our Heavenly Father. This will take a lot of effort since we still exist within our corrupt flesh (Rom 7:24), which will die with the world someday, but our spirit will live eternally.[v5] For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
The root of those who God has planted, who hear and understand the Word of God, go deep into good ground (Mat 15:13, Mat 23:13), and those who have been born again will die a death of the flesh, just as Christ did, not in the same manner, but the general understanding of death, for death comes to all in different ways according to God's will. There is also a resurrection coming in which those who are of Christ will also be resurrected unto life, just as Christ was resurrected unto life.[v6] 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.
Because we are born again in the spirit through Christ, and that our flesh is destroyed, we who are of the spirit should not fulfill the lusts of the flesh, living in them, making provision for them (Rom 13:14), which is to plan it, prepare for it, and live according to it, indulging in sin willingly as the world does.[v7] For he that is dead is freed from sin.
This is not to be taken in the sense of a death in the flesh; which is not to say that one who dies is freed from all their committed sins, otherwise, no one could be judged and condemned of sin after death, but many will be raised from the dead in the final day to destruction, meaning that they had no repentance and faith in Christ, and will be turned away from His kingdom. Rather, this is taken to mean that those who are dead in Christ are freed from sin in the spirit, and they will not be held accountable for sin on the Day of Judgment because the righteousness of Christ is imputed to them (Rom 4:20-22), and therefore, we should live a life according to the righteousness given to us.[v8] Now if we be dead with Christ, we believe that we shall also live with him:
We died as He did, we rise as He did, and we will live as He lives, and where He lives also, that is, in His (i.e. our) Father's house. (John 14:2-3)[v9] Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
As Christ was raised from the dead once, and dies no more, so we will be raised from the dead once, and die no more. As death has no more dominion over Him, so death will have no more dominion over us, as the last enemy to be destroyed by God is death itself. (1Co 15:26)[v10] For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
In a sense, this is a rebuke to those who teach that one can lose their salvation and then regain it. When we are born again, we die unto sin and are born anew in the spirit, and thus, we cannot be unborn and then re-reborn again; that's foolishness, nonsensical, and opposed to the general principles of Christ. (John 10:28-29, Rom 8:38-39) As Christ died to sin once, so we also die to sin once when we are born again, baptized in the Holy Spirit, and whereas Christ lives unto God, so shall we.[v11] Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
To 'reckon' within ourselves means to reason or argue a point within our minds and come to a logical conclusion, based on the evidence available to us, which in this instance would be correlating doctrine. We are to reckon that we ought to be dead unto sin, meaning that we, being dead to sin through Christ, does not mean we are sinless (1Jo 1:10), but that we should have no fellowship with sin (Eph 5:11), and that we should depart from sin (2Co 6:14-18); turning to the light of Christ in our words and deeds, which should be the outward reflection of our inward heart of repentance and faith. (Mat 3:8)[v12] Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
This is not a commandment to prevent the existence of sin in our mortal bodies, as Paul will explain in upcoming chapters that the flesh serves the law of sin, but rather, we should not let sin reign, which means to rule over and control us. Therefore, because we are dead to sin and live unto Christ, we ought not to sin, which is not to say that a Christian will never sin, for a Christian to commit one sin and lose his salvation is false doctrine that is founded in works rather than grace, but because of the grace of God, we ought to war against the flesh and bring it into submission (1Co 9:24-27), not allowing the flesh to rule over our bodies; we should struggle against sin, through fasting, prayer, and other efforts to bring the thoughts of our imagination in obedience unto Christ. (2Co 10:5)(Read "Do Christians Sin?, The Biblical Understanding of Fasting", and "The Biblical Understanding of Prayer" here at creationliberty.com for more details.)
[v13] 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.
To 'yield' means to give up or to give way to unrighteousness, meaning that we ought not to lay down and give up the fight, allowing our flesh to sin freely, but we should continue to persist in the fight daily, suffering the affliction, grief, and pain with the children of God, rather than enjoy the pleasures of sin. (Heb 11:25)[v14] For sin shall not have dominion over you: for ye are not under the law, but under grace.
This is not to say that it is impossible for sin to have dominion (i.e. power or authority) over man, as most of the world is given over to sin and kept under the law (Gal 3:23), but because we are bought with a price (1Co 7:23), being under the grace of God which surpasses all sin, through Christ we may have victory over sin, that it would not control us, but that we would rule over the flesh by His power, rather than trying in futility to rely on our own ability. If our own ability could not keep us from sin before we were saved, why is it we think that our own ability is sufficient after we are saved? Therefore, I say again: repentance, prayer, and fasting are vital components to living a life pleasing to the Lord God.[v15] What then? shall we sin, because we are not under the law, but under grace? God forbid.
To the born again elect, having the grief and godly sorrow of repentance in our hearts, if we do commit sin, it is painful to us because we know that we are under the grace of God. Knowing that God's forgiveness stretches farther than man's sin, and that He will forgive us of any of our transgressions, we know that we ought not to sin because we do not want to take advantage of the great love and mercy of our Heavenly Father.[v16] 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?
Notice that it does not say "sin unto death, or obedience unto life," but rather, "sin unto death, or obedience unto righteousness." This is not to be understood in that obedience makes us righteous in the sight of God, because righteousness is imputed to us (Rom 4:11), but rather, obedience makes us righteous in the sight of men, just as it did with Abraham (Rom 4:1-3), but our righteousness in the sight of God is given to us through faith, and it is the gift of God. Thus, grace covers both sin unto death and obedience unto unrighteousness, but because we are delivered, after Christ has healed and converted us, we ought to turn from sin and turn to God, now being adopted children into His family (2Ch 7:14), and not take advantage of His great kindness.[v17] 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.
The phrase "from the heart" is very important here because it is from a heart of repentance and faith that the Word of God is obeyed. Many people obey "that form of doctine" (i.e. the Gospel of Christ) for carnal reasons, meaning that they believe their salvation is dependent upon their obedience, even though they may claim the opposite with their mouths, but those who are children of God obey the His Word from the heart, liberally by faith, that is, the faith which He has authored (Heb 12:2), and this means that the obedience is then based on the merits of God, and not ourselves, meaning that we have obedience through the conviction of His Holy Spirit, and not from our own volition (i.e. our own power or will).[v18] Being then made free from sin, ye became the servants of righteousness.
That is, Christ freed us from sin, and so our spirits are washed clean, and we became servants of righteousness, not because of our works, but because of the repentance, faith, and righteousness He gave to us. If we Christians lack any of these things, then we need to discipline ourselves, and go to God in prayer, that He would give us more of them.[v19] 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.
Because of the infirmity of their flesh, or in other words, because of the corruption of their flesh leaving them weak in the faith, knowledge, and wisdom of God, had spoken the previous verses in a manner which was easy for all to understand, even to those who are weak in the faith, wrestling with the basics of sin. For as we have yielded to sin in times past, so now, we ought to turn away from that sin, and yield all the members of our body to righteousness, which takes a firm dedication and discipline. Let our eyes not look upon things that are unclean (Psa 101:3), but look to that which is pleasing to God. Let our ears turn away from wicked voices, and turn them unto those who preach the Gospel. (2Ti 4:3-4) Let our hands not service sin, but build that which is edifying to the church. (1Co 3:9-11) Let our mouths not speak vanity, but speak boldly those things which pertain to the worship of Christ.[v20] For when ye were the servants of sin, ye were free from righteousness.
Before our faith in Christ, we had no concern for God's righteousness, and until we were converted (i.e. turned and changed) by Christ, our understanding was locked. (Gal 3:23-25) Some may boast that they had a concern for righteousness in the sense that they cared what others around them thought, or that they kept themselves clean in the sight of men, but when it came to their hearts, they were wicked, having thoughts that were sinful continually. (Gen 6:5, Rom 1:28-32)[v21] What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
There was no good fruit in those things, and when we look back in our lives before we were saved, we are ashamed of our words and actions. There was only corrupt fruit that came out of our hearts at that time, and we know that if we had not been saved from that corruption, our place would have been death and hell. (Mark 9:43-44)(Read "Hell Is Real And Many People Are Going There" here at creationliberty.com for more details.)
[v22] But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
The works we do unto the holy things of God gives witness to His Holy Spirit within us, that we are the servants, friends, and children of God. (1Pe 2:15-16, Jms 2:23, 2Co 6:17-18) It is evidence that we have been made free from sin, and by His power, we can put a stop to sin, walking in the Spirit, putting to death the affections and lusts of the flesh (Gal 5:22-26); knowing that we will receive a crown of glory and everlasting life. (1Pe 5:4)[v23] For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
The wages are the reward earned from works, and thus, by sin, man earns death, but the grace of God to us, which He gives to those who have embraced the gifts of repentance and faith, is His mercy, which overcomes death, granting us eternal life through faith in the blood sacrifice of His Son.Chapter 7
[v1] 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?
Paul is speaking those who have been born again in Christ and know the law, which at the time were mostly Jews, who were raised up with knowledge of the law. The analogy that is about to be presented is the law binding a husband and wife being similar to the relationship between the law itself and mankind.[v2] 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 as long as a man or woman is alive, they are bound to their spouse, and if they are bound, they are not permitted by the law to marry another until the spouse is dead. So in the case of the woman, once her husband has died, she is free from obligations to her deceased husband, and she can freely marry another.(Read The Biblical Understanding of Weddings & Marriage here at creationliberty.com for more details.)
[v3] 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.
Once death comes, there is no offense against the law if the widowed person chooses to remarry; there is no adultery committed in that circumstance.[v4] 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.
That is what it means to be born again; our spirits are raised up anew through Christ. (Col 2:12, Rom 6:4) Because we are alive in the spirit, we (i.e. the church) are metaphorically married to Christ, obedient and bound unto Him, because we were loosed from the bondage of the law.[v5] 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.
When we lived in the flesh, before our spirit was cleansed by Christ and born again, we sought sin to be our guide and comfort, living for sin, wherefore, the only authority we had over us was the law, which was written in our hearts. (Rom 2:15)[v6] 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.
Now that we are dead to sin and born again anew in Christ, we serve as the body of Christ to our Lord, as the bride to the groom, not under the oldness of the letter, but in the newness of the spirit.[v7] 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.
This is not to say the law is wrong or bad in any sense, as is the manner of some is, in which they sometimes claim that the law of God does not apply to those who are born again. Knowing the law means that we know the will of God (Rom 3:1-2), and knowing the will of God is good for our admonition (1Co 10:11), to know what is pleasing to Him (Rom 12:2), and how we should live to glorify and honor Him. (Col 3:23)[v8] But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
concupiscence (n): lust, the coveting of carnal things, an irregular appetite for worldly good, an inclination for unlawful enjoyments
(See 'concupiscence', American Dictionary of the English Language, Noah Webster, 1828, retrieved Apr 9, 2019, [webstersdictionary1828.com])
Some may take Paul's sentence the wrong way, in that outside the law there is no sin, but that does not make any sense contextually; rather, Paul is saying that without the law, meaning that, without conviction of the law to restrain us from evil deeds, we believed that all our actions were acceptable and justified, as if sin were dead and not actively living in our members from day to day. This is why, when it comes to those who are not of Christ, many people like to believe they are a "good person," when God tells us that none are good. (Rom 3:10-12) In other words, sin was alive and well in us before we were born again, but we did not acknowledge it. Now that we have been born again, we not only acknowledge the sin of our flesh, but we do not turn from it in service of the law (which is what the world attempts to do that they might acheive the impossible goal of working for righteousness), rather, we turn from sin for the faithful service to Christ, as Paul concluded in the last chapter. (Rom 6:22)
[v9] For I was alive without the law once: but when the commandment came, sin revived, and I died.
Meaning that we believed that we were alive outside of the law, having wealth and goods, living in our lusts, thinking that we were in need of nothing, being willingly ignorant that we were wretched, poor, naked, blind, and miserable. (Rev 3:17) But once the commandments of God were put in front of us, we knew our guilt, not in the sense that sin was dead and alive again, but that sin was always there, and so in our minds sin revived, and we saw ourselves as dead men, hopelessly condemned to hell.[v10] And the commandment, which was ordained to life, I found to be unto death.
When we were given over to the lust of the flesh, and we looked upon the commandments of God, knowing that not only have we violated those laws countless times, but that there was no way for us to keep the whole of the law, we saw God's law not as a life raft to save us from drowning, but as an anchor tied to our leg, dragging us to the depth of the abyss, which is why the law serves an instructor that leads men to Christ. (Gal 3:24)[v11] For sin, taking occasion by the commandment, deceived me, and by it slew me.
Before we were saved by Christ, sin deceived us, and upon viewing the commandments of God, we were pricked in our hearts that we had been betrayed by sin, and thereby it destroyed us. This is how we are brought to the understanding that, before we were saved, that we were vile, worthless, and deserving of death (Rom 1:32), so that we cry out in tears of godly sorrow (2Co 7:9-10) to Jesus Christ to save us. (Rom 10:13)[v12] Wherefore the law is holy, and the commandment holy, and just, and good.
The deceiver is sin, not the law. We may have viewed the law in that way, as a murderer and deceiver, which is how many people will view it in willful ignorance, rejecting the thought that they are guilty of crimes against God. The law is good and holy and just, but sin is the murderer, and it takes the Holy Spirit of God to open a man's eyes to this truth. (Col 1:18)[v13] 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.
That which is good and holy and just does not work death in us, but before we are saved, we see the matter through our own eyes only. (Pro 30:12) Paul says "sin, that it might appear sin" in that sin would be exposed as the deceiver and murderer, not God's holy law; rather, God's law told us the truth, that we might see our sin as the wickedness that it is, and know our exceeding sinful nature, that we might confess our wretchedness in the sight of God (Rom 10:10, Gal 3:24), and plead for his mercy by the blood of Jesus. (Eph 1:7)[v14] For we know that the law is spiritual: but I am carnal, sold under sin.
We who are born again in Christ know that the law is of the Holy Spirit of God, and therefore, it can never be the cause of sin or death. This is also not to say that Paul was carnal at the time he wrote this because He was a born again child of God, called as an apostle and teacher to the rest of the church, and since he is writing by the inspiration of the Holy Spirit, God would not have allowed him to identify as a man sold under sin, but rather, the identification of 'I' he is using is to speak from the perspective of the flesh, which is still corrupt even after our spirits are born again, and so in the sense of the flesh, he is speaking from the perspective of a man who was under sin at one time, sold under sin, as we all once were.[v15] For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
Speaking as a man who was raised under the law, having knowledge of God's commandments, but being carnal, he is testifying that those things which he would not allow to be done was that which he did, meaning that he lived as a hypocrite. Even with the law of God written in his heart, those things which he knew to be good to do are those things which he would not do, and those things he hated are the very things he did, which is often done by unbelievers and churchgoers alike, in which they judge others for the same unrighteous things they do on a regular basis. Thus, before salvation came, we judged others in unrighteousness without judging ourselves first (Mat 7:1-5), and we did those things we hated in others, not viewing our own wickedness as sin because we were willingly blind to our own wrongdoing.[v16] If then I do that which I would not, I consent unto the law that it is good.
Or in other words, the law of God written in his heart is telling him, by his conscience, that a certain thing is wrong, and that he would not do a certain thing, but if he did that certain thing anyway, knowing that it was wrong to do, then the logical conclusion was that the law was not at fault for the wrongdoing. If there was a sin which he would commit that he would not desire to commit, doing the very things which he hated, then the obvious conclusion is that the law is good, and that it is sin in our members which is evil, proving the point he made in verse 13.[v17] Now then it is no more I that do it, but sin that dwelleth in me.
It is sin in the members of the flesh that commits the offense, not the spirit who is born again in Christ. This is what is meant by 1 John 3:9, which says that "Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God," and that is referring to "whosoever" in the sense of the spirit, not the flesh. Before we were saved, our spirits were corrupt, and therefore, we were blind to the fact that sin was sin, or being willingly ignorant that our wicked deeds were vile, but after we are baptized by the Spirit of God, then our spirits are clean, and though the flesh is still corrupt and sin is still in the members, we can now clealy see sin for the sin that it is. Therefore, when a Christians sins, it is the sin in the flesh that is causing the problem, and the flesh must be disciplined (1Co 9:24-27); it is not the spirit of he who has been cleansed by Christ that sinned, but just because the spirit is cleansed, it does not justify the sin of the flesh, as Paul already pointed out in the last chapter. (Rom 6:1-2, Rom 6:15)[v18] 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.
There is the "me" of the spirit, and the "me" of the flesh, in that both the flesh and the spirit exist together while we live in this world, but being born again in Christ, our spirit is now cleansed while our flesh is still corrupted with sin, and that is the struggle we live with every day, having to bring our flesh into submission (1Co 9:26-27), and bringing every thought captive unto Christ. (2Co 10:5) The will Paul had for good to be done was present within him even before he was saved and converted, which is the law of God written on a man's heart (Rom 2:15), but how to do good is something a man cannot find without the Spirit of God working in Him, which means that, though a man might believe he does good, without the Lord Jesus Christ, their works can never be good, which is why Christ told us that many would come to Him on the Day of Judgment and tell Him of all their good works, but He will profess to them that they are workers of wicked deeds. (Mat 7:21-23)[v19] For the good that I would I do not: but the evil which I would not, that I do.
Again, his mind would not have him to do the evil things which he ended up doing anyway, despite the eduction he received in the knowledge of God's will, and those things which his mind consented were good, he would not do.[v20] Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
His education in the law taught him to do right, but he did evil instead, and therefore concluded that it was sin that lives in the members of his flesh that led him into sin.[v21] I find then a law, that, when I would do good, evil is present with me.
This is not to say a specific law of God, or a commandment, but rather, this is to be taken in the sense of a natural law based on the corruption of sin in the flesh, that when a man would do something good, evil is with him while he does it, which is a contradiction because good and evil cannot coexist in unity, and therefore, the born again spirit and the corrupt flesh clash against one another. There are many works that men do which they believe to be good, but because of the blindness of sin being the sin that it is, they do not understand when the Bible teaches that there is none righteous (Rom 3:10), and evil is present with them, even while they do that which the world would perceive and praise to be "good."[v22] For I delight in the law of God after the inward man:
We who are born again in Christ delight in God's laws after the "inward man," which is the identity of the spirit, as opposed to the outward man, which is the identity of the flesh. We delight in the commandments of God not because of ourselves, but because of Christ's cleansing blood, and His Holy Spirit that gives us understanding. (1Co 2:14)[v23] 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.
The law of the mind is the spirit, which is contrary to modern-day classifications from materialists in which they believe that all thinking is done through and by the brain, without considering the spirit of a man. (i.e Materialists do not believe in spirits.) The brain is part of what is known today as the "nervous system," which is like a complex series of wiring that allows the body to operate according to the natural laws of God, and it gives our spirits (i.e. our minds) capability to react in our bodies and inteact with the material world. (i.e. To cut out a part of the brain that services memory does not destroy memory itself, because memory is of the spirit, but rather, cutting out the memory functions of the brain severs the body's capability to express the thoughts and reasons of the spirit.) The law of the members, which is sin, wars against the law of the mind, which is the born again spirit in truth and righteousness of Christ, and therefore, we fight a daily war against the sin of the flesh, in which our flesh attempts daily to deceive us and bring us into captivity.(Read "Psychology: Hoodwinked by the Devil" here at creationliberty.com for more details.)
[v24] O wretched man that I am! who shall deliver me from the body of this death?
This never-ending cycle of sin and death, flowing through the members of our flesh, which we must live in day after day, year after year, only leading up unto our death; who can save us from such a thing?[v25] I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
The answer is the Lord Jesus Christ, and that most men do not trust in Him by faith to help them overcome the flesh and bring their bodies into submission. Our flesh wars against His commandments and tries to drag us down into sin, and we must battle daily against it. Paul is not saying here that he serves the law of sin, but speaking metaphorically, our body obeys her husband, which is sin, while our spirit obeys her husband, which is Christ, and we will be warring between two selves (1Pe 2:11) until the day of our death, in which we will be free from the flesh, and our spirits saved by faith through the grace of the Lord Jesus Christ. (Eph 2:8)Chapter 8
[v1] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
These verses are very important for Christians because I have had many conversations with brethren who have been worried that a sin they committed while in Christ made them unsaved, and there are many false preachers out there who teach that a Christian will not or cannot sin, which is not true. (1Jo 1:9-10) Condemnation is the act of declaring a man guilty of sin, and thereby, punishment for that sin, but one who commits a sin of the flesh does not necessarily walk after the flesh because 'to walk' means to live according to, or to follow after. You will notice that Paul did NOT say there is no condemnation of those who "have no flesh in them," which is in correlation to the previous chapter where he demonstrated that, though our spirits are cleansed by Christ, we still live in our flesh which follows the law of sin, but rather, if we sin, we do not live in that sin by following after it; we repent (i.e. have grief and godly sorrow) of our sin, and confess it to God in truth, whereby He forgives us of our sin, being a Heavenly Father of great mercy, and that we ought not to take advantage of His mercy, causing his grace to abound because of our sin. (Rom 6:1-2) Those of us in Christ do err in sin, but we do not live by it and we work to turn from it, so that we live (i.e. walk) according to the Holy Spirit of God because we have laid a foundation of repentance and faith in our hearts. (Heb 6:1)[v2] For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
This is defined in the previous chapter, whereas sin is the bringer of death, the deceiver that kills us, and lives in our members of the flesh, the Spirit of Christ has made us free from that condemnation.[v3] 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:
The law, being holy, good, and just, was not enough to save mankind, in that we could never purify ourselves in our filthiness of sin, but through the holy, cleansing blood of Jesus Christ, we are purified in the spirit, that when our flesh dies, our spirit will live forever with Him. (John 14:1-4) God sent His Son, Jesus Christ, down to earth in the likeness of sinful flesh, not that He was sinful in any way, for He, being God, cannot sin (Num 23:19), and therefore, His sacrifice provided the necessary purification of sin, which is condemned in the flesh.[v4] That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
That is, what the law was intended to do, to make us holy, good, and just, being fulfilled in us through Christ, and that not of ourselves, but by Him we are sanctified. (1Co 6:11) Therefore, we are given power and conviction over our flesh, that we are not led into a life of sin, to not live in it, but rather, to repent of sin and turn from it, because His seed is in us, which, once again, is the correct interpretation of 1 John 3:9, not that a man in Christ will never sin, but that he cannot go on living in such a manner with the Spirit of God convicting him to righteousness.[v5] 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.
The word 'mind' is used in the verb format, which in this context means to give attention to things of the flesh, focusing one's thoughts on sinful thoughts and deeds. Again, this is not to say that we who are born again in Christ never have a sinful thought, but we are commanded to bring those thoughts into subjection unto Christ (2Co 10:5), for we, being of the Spirit of God, should mind the things of His Holy Spirit.[v6] For to be carnally minded is death; but to be spiritually minded is life and peace.
Not that a man can be spiritually minded of himself, because that takes the saving grace of the Lord Jesus Christ and His Holy Spirit to change us, but rather, without Christ, men are carnally (fleshly) minded, and fulfill the lusts of their flesh willingly, without remorse. Therefore, we should consider our thoughts, and take every effort to be spiritually minded, focusing on the things of the Spirit of God, and what is pleasing to Him.[v7] Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
The word 'enmity' means something that is an enemy or hostile towards a particular person, place or thing, and therefore a mind that is focused on fulfilling the lusts of the flesh is an enemy of God. (Jms 4:4) Anyone who believes or teaches that a man can be converted (i.e. turned or changed from a carnal mind to a spiritual mind) of himself, without the power of the Holy Spirit of God, teaches falsely because all minds are carnal until God converts them, and they cannot be fully subject to God's law, no matter how much they try to live that way. (Heb 10:10-12) If such a thing were possible, then there would have been no need for Jesus Christ.[v8] So then they that are in the flesh cannot please God.
Which is not to be taken as those who live in a body of flesh, as we all do; if that were the case, then no one could please God, but rather, those who "walk after the flesh," living according to the law of sin, being carnally minded, cannot please God in any way, despite how many "good works" they claim to do. (Mat 7:21-23) Mankind, and most especially churchgoers and other zealots of false religions, may want to claim they please God by their works and their songs, but no deed can please God without a man first coming to repentance and faith in Him. (Mark 1:14-15, Amos 5:23-24)[v9] 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.
That is, though we who are the elect in Christ may live in a body of the flesh, we do not walk according to the flesh, but rather, we walk according to the spirit, which has been regenerated by the Holy Ghost. That is one of the ways in which we also provide evidence to others of our salvation, that they may see that we do not live in, live of, or live for sin (i.e. those sins by which the world generally lives by), and that we are not carnally minded, which is also why, as I have experienced many times, we make others uncomfortable with our words and deeds, which, in turn, is also why some people do not like being around those who are born again because, without the Spirit of Christ, we are not of the same yoke. (2Co 6:14-18)[v10] And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
Not that our bodies die instantly once we have been born again and received God's Spirit, but that our body is condemned, doomed to die in sin, but our Spirits are preserved and cleansed for the Day of Judgment when God will accept us into His Kingdom, seeing only the righteousness of Christ on our spirits.[v11] 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.
The word 'quicken' means "to revive." Paul is referring to the day in which there shall be the resurrection of the dead; that the bodies of men will rise from the dead, just as Christ was raised from the dead. (1Th 4:15-18) This is also another verse which proves that Jesus and the Holy Spirit are one, as Jesus said He would raise Himself from the dead (John 2:19-21), the Holy Spirit is also said to have raised Jesus from the dead, showing that Christ and the Spirit are two separate entities and one at the same time.(Read "The Godhead vs The Trinity" here at creationliberty.com for more details.)
[v12] Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
Meaning that we owe God everything, being bought with a great price (1Co 6:20), not in the sense that we have to work the debt off, because the debt was paid by Christ; rather, our debt was paid, and the value of that debt was so expensive, no man could pay it. With that knowledge, it stands to reason that we are not in debt to the flesh in any way, so therefore, we ought not to live according to the law of sin in the flesh.[v13] 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.
Not to say that our works save us, because no man can be saved by the deeds of the law (Rom 3:20), but rather, those who have come to repentance and faith in the Lord Jesus Christ will do works worthy of the godly sorrow in their hearts. (Luke 3:8) Therefore, the works are additional evidence of those who are in Christ, who do not live after the flesh, which is not of themselves, as Paul pointed out earlier. It is by the Spirit of Christ, without which none can please God, even with their works; that we ought to mortify (i.e. bring into subjection) the deeds of the body, which is done with a spiritual mind, rather than a carnal one, and that can only be done by the Holy Spirit of God seeded into the spirit of a man.[v14] For as many as are led by the Spirit of God, they are the sons of God.
We, being in the flesh, still do err sometimes, and commit sins, but we are led by the spirit of God to repentance, never justifying sin, but always confessing those sins, not towards men, as some false religions do, but towards God (2Co 7:9-10), which is only possible by the Spirit of God.[v15] 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 of bondage is in contrast to the spirit of liberty mentioned in previous chapters, meaning that we have not received a spirit that should fear the punishment of hell for our sin, seeking to do works to "make up for sin," as so much of the world does, like the Catholics drinking blood from the cup of devils (1Co 10:21), or the Jews doing the oblations and sacrifices in the temple which Christ has done away with (Heb 10:11), but that we ought to repent (i.e. have grief and sorrow) of our sin to our Heavenly Father (i.e. 'Abba' is the arabic word for "father"), crying out in sorrow unto Him (Rom 10:13), and going directly to Him (Mat 6:8-9), being under the Spirit of His adoption of us as children, crying to him that we have done wrong against Him, and with that, He gives us mercy, understanding, and guidance, as any good father would do.[v16] The Spirit itself beareth witness with our spirit, that we are the children of God:
Some have accused Scripture of being in contradiction by the Bible speaking of the Spirit of God as "itself," claiming that the word 'itself' makes the Holy Spirit an object rather than a person. However, the word 'itself' is used in a variety of contexts, including that which is a neutral pronoun, meaning that it has no gender, and even though God has given Himself a masculine gender in title only, He is not of the flesh, and therefore, has no gender, but masculine gender is applied to Him in terms of authority, rather than description. Therefore, the word 'itself' is appropriate here when speaking of the Spirit of God, who is without gender, and when we are raised unto Christ etenerally, we will also be without gender.The verse is speaking of our spirits bearing witness, but not by ourselves, and not of ourselves, but that God's Spirit bears witness with our spirit, showing us to be the children of God, that we turn from sin, not living a life according to the lust of the flesh.
[v17] 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.
Children receive inheritance from their father, and therefore, since we are the sons and daughters of God, alongside the Son of God, who is Jesus Christ, then we will inherit the same, living with him in that inheritance (John 14:1-4) Many churchgoers believe in a false narrative today that being born again in Christ means only to have love, joy, peace, and happiness, but the whole truth is that to live for Christ also means we will be hated by the world (John 15:18), and that through grief, pain, sorrow, and suffering, we would enter the Kingdom together with Christ, who also suffered (Acts 14:22, Ecc 1:18), which is not to say that we do not ever experience the love, joy, and peace of Christ, but that love, joy, and peace is not a lure by which we attempt to drawn in converts because they must be converted by the Holy Ghost through repentance by the hearing of the law. (Gal 3:21-25)[v18] 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.
Though we suffer and grieve, once we see the glory and reward of that which will come at the end of this world, and throughout eternity, our sufferings and grief will seem trivial, barely worth mention. (1Co 2:9)[v19] For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
This is not to be understood in the common sense of the word 'creature', which typically refers to animals (and I had mistakeningly taught that at one time), but rather, this is the general word 'creature', from the base word 'create', meaning that which was created, and contextually, Paul is referring to the Gentiles (Mark 16:15, Mat 28:19, Col 1:23), using this term is not to be taken as an insult, but as a distinction between Jew and Gentile, while still including Jews among them, for all men are "creatures" of the Living God, which means this was meant as an appeal to the Jews to remember that the Gentiles were created just as the Jews were created, and that we all come from the same blood lineage from Noah. This is not to say that all men are looking for the manifestation of the sons of God, which is the appearance of the saints with Christ during His second coming, but those Jews who understand the Scrpitures look for the manifestation, and those Jews and Gentiles who are born again in Christ look for the same, being those sons of God that will inherit the kingdom and reign with Christ. (Rev 20:4-6)[v20] For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
Those creatures, meaning those Gentiles, who live in their idolatrous practices, do willingly continue in the vanity of their idols and rituals, but they were not willingly made captive to that vanity because the Devil (i.e. Satan) has made them captive to those vain things by his will (2Ti 2:25-26), and without the Lord God to give them repentance, they will never be free, and though God is not willing than any of them perish (2Pe 3:9), they reject that repentance and continue in the false peace and false joy of their vanity. (Luke 12:51) Or in other words, this is not to say that the people did not willing choose idolatry, because the certainly did choose it by their own will, but rather, they were not made slaves to it by their own will, not having an inward desire to be controlled by it, but have come under the power of Satan by God's will, in that the Lord allowed Satan to take captives as judgment on those who, in the pride of their heart, will not hear the truth. (Acts 28:27)[v21] Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
That is, those who have come to repentance and faith in Christ shall be delivered from the prison of the flesh, which grieves us daily, and free from all afflictions of the world, to live forever with God. This is also a reminder to the Jews that the Gospel of Christ is gone out into the entire world, and that they have a duty to preach repentance and remission of sins (Luke 24:44-47) to all the nations because this is the will of God.[v22] For we know that the whole creation groaneth and travaileth in pain together until now.
The groans and travailing in pain is compared to that of a woman in labor, ready to give birth to a child. (Isa 21:3) Once the Son of God returns, that pain will be relieved, just as the pain is relieved and joy is experienced once a child is born, knowing that much pain will have to come before the end, but there is "earnest expectation" for that end result of Christ's return.[v23] 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.
Which is supporting evidence concerning the corruption of the flesh, and that it follows the law of sin, which causes the creation to suffer. Paul is referring to "ourselves" as the Jews, and "they" as the Gentiles, and all of us groan, which is to mourn in pain and sigh in affliction, because we wait for the day of adoption and redemption, in which we will be clothed with glory of Christ, and brought into the kingdom of God. (2Co 5:1-5) This is not to say that we who are born again in Christ are not already a part of the family of God, for we are his children (Gal 3:26), but the adoption refers (i.e. "to wit," which, in this context, means to join together two ideas) to the redemption of our bodies, in which we are given spiritual bodies like the angels have. (Mat 22:30)[v24] 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?
Hope is a product of faith, and therefore, we are saved by hope in the sense that we hope because we have faith in Christ. This hope also helps us in our afflicted state, being pained and grieved daily, knowing that the end is coming, and we are given some comfort. (1Th 4:15-18) The world does not have the same hope that we have because they do not believe, and that the faith which Christ has authored in us (Heb 12:2), and therefore, they often mock the hope that we have because they cannot see it; not to say that we see it yet, but we hope for the things we do not yet see. (Heb 11:1)[v25] But if we hope for that we see not, then do we with patience wait for it.
Our hope exists for that which has not yet occurred, and therefore, because of our faith in that, we wait for it with patience, despite out sufferings, for the love of God has been seeded into our hearts, and through our tribulations, we gain patience because if we did not suffer, there would be no need for patience. (Rom 5:3-5, 2Th 1:3-10)[v26] 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.
This is not to say that we cannot know how the manner in which we ought to pray because the Bible instructs us on that matter (Mat 6:9-13), but rather, we do not know what specifically we ought to pray for, meaning that our finite persepctive cannot comprehand God's infinite perspective. Though infirmities can be used to mean a weakness and feebleness of the body, which is its common use among mankind, and though the Spirit of God does help us in our times of physical need, the context of this verse more refers to the infirmities of our minds, that our knowledge is limited and our understanding dim, and because of this, we do not know how to pray as we should, being feeble of mind, knowing not the deep things of God. (1Co 2:10) Therefore, being ignorant children, the Spirit of God interceeds on our behalf, mediating with God in our favor, with a rumbling sound that cannot be spoken by the lips of men.It should also be noted that this verse is used by the charismatics who speak their demonic gibberish, which they falsely call "speaking in tongues," yet, they do not understand the verse because, if they did understand it, they would know what they are doing is wrong. They interpret this to mean that the Spirit is speaking through them in languages that men do not readily understand, but notice that it says the Spirit itself makes "intercession for us," not through us or with us, and that the Spirit is making "groanings which CANNOT be uttered" (i.e. spoken), and therefore, if the charismatics and pentecostals believed this verse, they would cease their satanic gibberish and repent of lusting after signs and miracles, rather than following Christ. (Mat 16:4)
(Read "Charismatic Gibberish vs Speaking in Tongues" here at creationliberty.com for more details.)
[v27] 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.
The Lord God, who ponders all things in the hearts of men (Pro 21:2), knows the mind of the Holy Ghost because they together are one God, but still two separate entities at the same time, and the Spirit mediates on our behalf, just as Christ does because Christ sent the Spirit unto us. (John 14:15-18) This is also another verse which proves that Jesus and the Holy Spirit are also one, because the Bible also tells us there is one mediator between God and men. (1Ti 2:5, Gal 3:20)(Read "The Godhead vs The Trinity" here at creationliberty.com for more details.)
[v28] 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.
That even though we suffer in pain and grief, the Lord God is still our Father, and He takes no pleasure in the suffering of His children. Therefore, we need to strengthen our faith through the hearing of His Word (Rom 10:17), and trust in Him that He will deliver us from our afflictions, sometimes working through our afflictions, and that all the evil things which befall us will work together for good according to God's purpose. However, there are contingencies to this promise, namely, that it only applies to those who love God (i.e. by keeping His commandments, John 14:15, Rev 3:19), and to those called by the Holy Spirit according to God's purposes, which includes all who are born again in Christ.[v29] 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.
That is, God knew us before we were conceived in our mother's womb, just like He told Jeremiah (Jer 1:5), and therefore, He predestinated us, or in other words, He predetermined us and ordained us before we were ever born into this world, to conform us to Jesus Christ, that we might live as He lived. Though we are created and born into this world, the difference is that Jesus was not created, but was also born into this world; the firstborn not meant in the sense that Jesus was created, but rather, firstborn in used the sense of position of authority (not lineage), that He is higher than the kings of the earth, as defined in Psalm 89:27.This verse has also been misused by certain false religions that try to say that free will or choice does not exist because we are "predestined." This is a simple misunderstanding about time, and that while in time, we have choice, and outside of time, all our choices have been made; therefore, from our perspective (inside of time) we have a free-will choice, but from God's perspective (outside of time), we are predestined. (Eph 1:4, Eph 1:13-14, Ecc 3:14-15)
(Read "Predestination vs Free Will" here at creationliberty.com for more details.)
[v30] 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.
Meaning that, those who have been born again in Christ have been called unto ministry, that is, to serve the Lord Jesus Christ in evangelism, to educate the world of His doctrine, and to the charitable works of His Holy Spirit. Those who have been called are also those who are justified, meaning that God only calls those who He saves, and in the Kingdom of Heaven, we will share in the glory of Christ. (2Th 2:14)[v31] What shall we then say to these things? If God be for us, who can be against us?
If we have been born again in Christ, and God has called us, then He is for us, meaning that He watches over us, guiding and protecting us (Psa 17:4-9), and therefore, we should consider who can be against us. Shall we fear feeble, wretched mankind with their vain imaginations? (Heb 13:6) Shall we fear Satan and his minions which are powerless worms in the presence of the Holy God? (Isa 14:12-20) Such faith comes with time in the study of God's Word (Rom 10:17, 2Ti 2:15), but the children of the Almighty God, the All-Powerful Creator, should fear for nothing (Phl 4:6-7) except the Lord God. (Psa 111:10)[v32] 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?
Paul poses a thought that if God has given everything to man, even delivering up His own Son to die for us, then what is it that we believe God will not give to us if we ask Him? Do not misunderstand, this is not free reign to receive anything that is asked, for men can ask for that which is against God's Word and will, which is not necessarily given, and men can also have their requests denied out of chastening of their sin, but if we fear God and keep His commandments, seeking the righteousness of Christ first and foremost (Mat 6:28-34), looking to use all things we have in charity for the the Gospel of Christ's Kingdom, God will give us those things we ask of Him, as a father gives his dedicated children those things they ask of him out of love. (Mat 21:21-22)[v33] Who shall lay any thing to the charge of God's elect? It is God that justifieth.
Though the elect of God, the born again Christians, may stumble and fall on the path we walk, though we might bring charges against ourselves by sinful deeds, even such that God may need to chasten His children to bring them to repentance (Rev 3:19), with punishments that may even involve the law, a child of God will come to repentance and be brought back into the fold (Luke 15:4-7), and that no matter what charges mankind might put upon God's elect, it is God who has justified that child of God, which no one can take away, as Paul is about to conclude in the next few verses.[v34] 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.
More specifically, Paul is challenging our reasoning to ask: Who condemns the children of God? Condemnation is being used in this context as judgment of guilt in a court of law, and though all mankind is condemned by the Word of God, being sentenced to death and hell, by His Word and His great mercy, we Christians are saved, and thus, if anyone has come to repentance (i.e. grief and godly sorrow of wrongdoing) and believe on the Lord Jesus Christ (i.e. that He died for sins and rose from the dead), then no man can condemn us. (John 10:28-29) They may attempt to do so with words only, but their words are vanity. Therefore if a man has been saved, he cannot be unsaved, nor can he be condemned unto hell and the lake of fire by any man because that saved soul has been bought with a great price, and he is no longer belongs to himself or the Devil (John 8:44-45), but has become a child of God and belongs to Him. (1Co 6:19-20)(Read "False Converts vs Eternal Security" here at creationliberty.com for more details.)
[v35] Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
If anything could seperate the born again children of God from the love of Christ, then Christ could not be God. In the example of a good father, what can separate a child from his love? As with the prodigal son (Luke 15:11-32), the very fact that even the son was so repentant of his wrongdoing, that he believed he was no longer worthy to be called his father's son, but forgiveness and mercy is not up to the repentant, but to the one on the receiving end of that repentance, and thus, the father immediately forgave his son and welcomed him home. We who are God's elect cannot be un-born again; once we've been born into His family, there is no changing that fact, and though we ought not to sin (Rom 6:1-2), as any father commands his child unto obedience, there is nothing that can separate us from our Heavenly Father's love.[v36] As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
Paul is referring to Psalm 44:22 because he is referring to those sheep which were taken to the temple for the slaughter as a sacrifice for sin.[v37] Nay, in all these things we are more than conquerors through him that loved us.
He says "nay," or "no," because we are not just dumb sheep meant for nothing else but slaughter. This is not to say that the sheep were not sent to slaughter, nor that the world would not see us that way, nor that we would not be persecuted unto death, but that we are not just sheep set for torture and suffering, but rather, we are more than conquerors over sin through the Lord Jesus Christ who loved us with His great mercy.[v38] For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
God's love has conqured death, and there is nothing in this life, be it angels (or fallen angels), princes and kings (i.e. principalities), authorities (i.e. powers), things present and future, and Paul continues the description in the next verse.[v39] 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.
The tallest mountain, nor the deepest sea, nor any creature of this world can separate God from His beloved children who have been saved by the Lord Jesus Christ. I too am convinced of this same thing, and though there are many false preachers who claim that a man can lose his salvation, it is because he has no understanding of this love, the authority of God, the price of Christ's blood, nor the beauty of a repentant soul receiving the pardoning of his sin.Chapter 9
[v1] I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Paul says this to preface the next verses because some may write him off as a heretic before reading his account and seeking to understand it. He makes sure the reader understands that the truth of his words were backed up by the conscience of the Holy Spirit of God in him to say these things, or in other words, these are his convictions given to him by the Spirit of God.[v2] That I have great heaviness and continual sorrow in my heart.
This is the grief and affliction of being pained within, and Paul points out that his sorrow weighs heavy inside.[v3] For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
By accursed, Paul means that he wished that, for the sake of his brethren (i.e. the Jews), that he was separated from Christ, which would leave him to the punishment of eternal doom and destruction on their behalf, if only they would come to believe on Christ. His love for them was so great, he was willing to be a sacrifice for them, that they would be saved from coming Day of Wrath.[v4] 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;
All the knowledge of the will of God, and His merciful promises unto them, having been given glory in the service of Him, to who our adoption concerns; meaning that we are spiritually adopted into the family of Jews, to be heirs of the promises to the children of faith among the Israelites, which is according to the will of God.[v5] Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
That Paul was willing to give himself over, by the conviction of the Holy Spirit, to those Israelites, of whom the promise of the Messiah was given, and of whom God had blessed unto the end of the world. He also mentions that the fleshly body of Christ came from the lineage of the Jews, which he also honors.[v6] Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
This is not to say that all Jews are the children of God because the Word of God is true in all parts, not just for the promises unto blessing and salvation, but also the promises unto curses and damnation. Just because a man is born a Jew, does not make him a Jew, and so those that are Israel in the spirit (by grace through faith) are distinguished from those who are Israel in the flesh only.[v7] Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
The Jews believe that because they are born into a Jewish blood lineage, they are therefore secure with God, being physical children of Abraham, but they are not the spiritual seed of Abraham, which are those who have come to repentance and faith; they are adopted into the Abraham's lineage. Paul refers to Isaac here because he was the son promised to Abraham by faith, and that we are also the promised seed by faith. (Gal 4:28)[v8] 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.
If salvation were by lineage, then everyone would have to be born a Jew, or one could say that if you were born a Jew, you would have no need for repentance and faith, which is how a lot of the world treats the matter nowadays. Yet, this same attitude existed 2000 years ago as well because most Jews did not have understanding then, as most still do not have understanding now (Ecc 1:9), which is why Jesus spoke to them in parables. (Mat 13:13)[v9] For this is the word of promise, At this time will I come, and Sara shall have a son.
[v10] And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
This is in reference to Jacob and Esau, which also correlates to Isaac and Ishmael. (i.e. Ishmael was conceived by the handmaid of Sarah by Abraham via Sarah's request because of her doubts that God would give her a child by her husband. - Gen 16:1-4) One of the children is the seed of promise that lives by faith, while the other is the seed of corruption that lives in doubt.[v11] (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;)
Before conception, the children were predestined, their actions outside of time being known to God, but He put them in the same situation, under the same conditions with equal opportunity, to demonstrate to us that it does not matter from what lineage one is born, whether Jew or Gentile, that God's power and mercy surpass all, and that the election (i.e. the elect, those justified by faith) are certainly secured in salvation, not of ourselves, but by the Holy God. Those of Abraham's seed can be corrupt, and those of a Gentile seed can be saved, but it all comes down to repentance and faith.[v12] It was said unto her, The elder shall serve the younger.
This was the prophecy of Jacob ruling over Esau (Gen 25:23), even though Esau was the older brother. (Gen 25:24-26) Esau was stronger than Jacob (Gen 25:27), but Jacob desired the things of God (Gen 25:29-34), even to the point that Jacob did evil (i.e. lied and deceived) to get the blessings and inheritance of God. (Gen 27:1-29) God did not justify Jacob's sin, but he did justify Jacob's soul because of Jacob's faith, and though Jacob was chastened by God and forced into a form of exile to save his life (Gen 27:42-46), Jacob was also blessed as a child of God.However, once Jacob met his brother Esau again later in his life, Jacob came to Esau in great humility (Gen 33:1-3), bringing many gifts to him, whereby showing that Jacob was serving Esau, not the other way around. Thus, Paul is explaining the full meaning of the prophecy, not that Esau (i.e. Edom) would always serve Jacob (i.e. Israel) in the flesh, because there were even times, like during the Babylonian captivity, in which Israel was decimated and mocked by Edom (Psa 137:7), but rather, the full meaning of the prophecy is that the seed of promise, in the spiritual sense, would rule over the seed of corruption, there is a coming day in which the elect, the saints of God, born again in the Lord Jesus Christ, will reign over all the nations of the world. (Rev 20:4-6)
[v13] As it is written, Jacob have I loved, but Esau have I hated.
[v14] What shall we say then? Is there unrighteousness with God? God forbid.
This is Paul posing a question as if speaking from the opposition; shall a man say that God is unrighteous because he hated Esau? Shall we say that God chose one over the other because of his works? God forbid, or rather, we should never think such a thing because God is never unrighteous in his nature, nor ever without mercy for the faithful, nor does he justify His children by their works.[v15] 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.
This is in reference to Exodus 33:19, in which God declares to Moses that He will bestow grace on those He chooses by His will. God is compassionate on those who are repentant (Psa 34:18), and merciful to those who are faithful (Heb 4:16), and therefore, it is the will of God that we repent and believe the Gospel. (Mark 1:15)[v16] So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
It is not by the will of men that salvation comes, nor is it by the works of men that salvation comes, but purely by the mercy of God, and Paul is pointing out that this has been proven from the very beginning of Scripture throughout the past 6,000 years of mankind's history. This is why Paul had said earlier that there are none righteoues, there are none that seek God, and there are none that do good (Rom 3:10-20) because mankind, being corrupt in their sin, cannot help themselves, to which God desires for them to be humbled to godly sorrow (i.e. repentance) of their wrongdoing (2Pe 3:9), but many reject it. (Mat 7:13-14)[v17] 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.
This is in reference to Exodus 9:16. Though God takes no pleasure in giving such rich blessings to a man with such a prideful and violent heart (Rev 3:17), He raised up the Pharoah to a ruling position over the Hebrews, so that all the world would know of His power and might to save His people, and that the children of promise might better know the mercy and protection of God.(Read "The Biblical Understanding of Pride" here at creationliberty.com for more details.)
[v18] Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
This is not to be misunderstood in that God randomly chooses some people unto destruction by the chance flip of a coin, but rather, He further hardens their already hardened hearts for particular purposes, even so others might come to faith. Pharoah's heart was already filled with sin and corruption, so the preaching of God's mercy fell on his deaf ears, and thus, God hardened Pharoah's heart even more, so that an example would be set for all men. In contrast, God is not willing that any man would perish, but that everyone across the world would come to repentance (2Pe 3:9), and God has stated clearly that He takes no pleasure in the death of the wicked (Eze 33:11), but God is also holy, just, and true, and cannot tolerate sin of any kind because He is the Judge of all men, and so He is ready and willing to pour out His great mercy on mankind, but they must come to repentance of sin and faith in His Son; if they do not, then He may choose by His will to make an example of them, just as He did with Pharaoh, and though we might only see the surface, we do not know the full extent of the vile hearts of such men, which God knows and judges righteously and perfectly (Psa 94:1-4), while showing patience and kindness to many, even to the wicked while they still live. (Mat 5:43-48)[v19] Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Paul is posing questions by which men may object to this reasoning. This is the question often posed by atheists and other men ignorant of the truth, but is worded in such a way that many will fail to miss the meaning. The question could be phrased, "If no one can resist the will of God, then why does He find fault with any man?" The question is designed as an attempt of foolish men to reason an excuse to not be held accountable for sin; claiming that if they think evil thoughts and do wicked deeds, it's not really their fault because God made them that way.[v20] 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?
Who are we to tell God that He's wrong? Who are we to answer His statements, replying as if we have knowledge? Paul, being familiar with Isaiah 45:9-10, was quoting the same, in which Isaiah, by the Holy Spirit, put those who mock to shame, speaking of a pot that said to the potter that he had no hands with which to make the pot, and the absurdity of such a statement, that is, for the creation to question the creator. With modern technology, it would be like a car saying to the driver, "Who are you to drive me?" or a computer saying to the user, "I don't think you programmed me the right way." Furthermore, Isaiah goes on to give an example of a child who questions his father, saying, "Who brought you into this world?" or addressing his mother as "woman," instead of her honorific title of mother, demanding evidence of her, "What have you brought forth into this world?" Certainly, any typical child knows such a mocking question to one's parents would incur their wrath very quickly, and if a man chooses to reply against God, he may find himself at the receiving end of that wrath, just as Pharaoh did, or even as Job did, although the difference is that Job repented and found God's mercy. (Job 42:2-6)[v21] Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
The analogy in this context is meant to show the purposes and design of a potter in creating a vessel. The purpose of a vessel, whatever shape it is, is to glorify the potter, demonstrating his handiwork, and is made to a particular purpose, which also glorifies the potter, where a man who buys a vase for his wife, with her being pleased with the vase, would give glory to the maker of the vase. One pot may be crafted to hold plants to beautify a home, and another pot made be used as a toilet, a receptical for the waste of others to keep the home clean; both types of pots are made from the exact same lump, and both were designed to glorify the potter. Likewise, man was made of the dust of the ground and the breath of life from the Lord God, and though we are made from the same lump for different functions, it is man who corrupts the design of the Creator, and hardens his own heart through his sin; therefore, mankind is responsible for his own corruption, but by grace, God gives him a way to be regenerated because a broken vase cannot fix itself.[v22] 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:
What the ignorant scoffer does not recognize is that God has been longsuffering with His creation, which is itself mercy and grace that helps lead us to salvation, and even Peter told the brethren this same thing, reminding them that Paul taught this as well. (2Pe 3:15-16) Those vessels of wrath, who have chosen the path of destruction, were shown the love of God, as He had been patient with them, protected them, and provided for them (Mat 5:44-45), despite the fact that they spit in His face within their hearts. (Luke 16:15)[v23] And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Not that the vessels were created unto mercy, nor that the vessels of destruction were created unto destruction, meaning that before sin came into the world, there was no need for mercy or destruction (because death came by sin, Rom 5:12), but that before we were saved we all were vessels who fitted ourselves unto destruction, and yet those of us who came with grief and godly sorrow of our wrongdoing (i.e. repentance) and faith in the Son of God for the payment of our sins, we vessels of destruction have been filled with God's mercy, and He had prepared beforehand to pour out to us the riches of His glory in Christ's Kingdom.[v24] Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Us wicked and vile Gentiles, who were considered unworthy of the things of God, were also called (Rom 8:30), as the faithful were filled with mercy to become adopted into the seed of promise. A question mark is put at the endd of this sentence because it was part of Paul's reasoning with the readers, beginning by questioning "What if" in verse 22, which is not to say that such a thing is to be questioned, but rather, it is to be reasoned out that the nature of the Holy and Merciful God would do such a thing for all men who come to Him in humility.[v25] As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
Osee is Hosea, and this refers to Hosea 2:23. Therefore, God has fulfilled the promise of His prophecy, that throughout the earth, those who were not born into Jewish heritage by blood, would be granted mercy and become heirs of the Kingdom of God, being born into the spiritual Jewish lineage by the blood of Christ.[v26] And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
This refers to Hosea 1:10, which is to say that those Gentiles, who are not called the sons of God, will be called the sons of God by the grace of God and the sacrifice of Jesus Christ.[v27] 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:
Though there be many children of Israel, few will find the way to eternal life, as Jesus also said. (Mat 7:13-14) A remnant in this context is a small number, only a few, and even to this day, there is a small number who are saved according to the election of grace (Rom 11:5), whereas many claim to be under grace, many of them are not. (2Co 11:12-15)(Read "False Converts vs Eternal Security" here at creationliberty.com for more details.)
[v28] For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
With the context of verse 27, it stands to reason that this work is speaking of the work of grace on the humble remnant of the elect, whereas grace is not given to prideful masses. (Jms 4:6) Therefore, the word 'short' is not to be taken in relation to time, but rather, distance and/or measure of quantity, like a piece of ribbon cut into a fraction of length, so that many of the children of Israel (i.e. vessels fitted to destruction) shall be cut off (Mat 7:13-14) for the sake of the remnant (i.e. vessels filled with mercy).[v29] 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.
This is a reference to Isaiah 1:9, which says the "Lord of hosts," defining the Hebrew word 'Sabaoth' as "hosts," which is to be understood as God having power over armies of angels. Without the grace of the Lord God, what better are we than the Sodomites and Gommorites? We are not any better than they, and so if that be the case, why are we not destroyed? Therefore Sodom and Gommorah were not destroyed because of their deeds, but that they would not hear the truth of God's mercy, nor would they believe they were in need of repentance.[v30] What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Though we did not follow after righteousness, we were imputed righteousness by Christ through faith. (Rom 4:22-24) That is why we have not been destroyed as Sodom and Gomorrah were destroyed, which shows God's great mercy, even if only one can be saved, just as He saved Lot and his two daughters out of Sodom and Gomorrah. (Gen 19)[v31] But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
On the other hand, Israel followed after righteousness, doing the good works, which is unlike Sodom and Gomorrah who did not do good works, but Israel did not attain righteousness by their good deeds because righteousness can only be imputed to us through Christ by grace through faith (Eph 2:8-9), and therefore, Israel did not attain righteousness because the majority would not believe Christ.[v32] Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
The Jews believed they were righteous because of their deeds, or because the blood of Abraham ran through their veins, but many of them were not of Abraham's seed of promise because they did not live by faith as Abraham did. The stumblingstone is Christ, and they stumbled when He came to them.[v33] As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
That is, it is written in Isaiah 8:14. Christ is a rock of offense, in that the Jews were offended by His doctrine, but those who believe His doctrine shall not be ashamed, and He will give to them His Holy Spirit (1Jo 2:27), who will teach them those doctrines, so that they will preach them without shame (2Ti 2:15), so long as they study and continue in the Word of God. (John 8:31-32)Chapter 10
[v1] Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
Paul is not preaching in opposition to the Jews, but rather, he is preaching this knowing that the truth is the only way the Jews could be saved, to help them if at all possible. Paul demonstrated this by his willingness to go through suffering and death for their sakes, that they might believe on the Lord Jesus Christ.[v2] For I bear them record that they have a zeal of God, but not according to knowledge.
Meaning that they have great passion towards God, but not according to truth and understanding by the Word of God. They have spent too long teaching for doctrine the commandments of men (Mat 15:8-9), making the Word of God of no effect unto the people through their traditions (Mark 7:13), and sadly, this is still a major problem that exists today, but few churchgoers can discern that there is any problem, expressing their passion towards God, but not according to knowledge. (1Co 2:14)[v3] 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.
Some readers may be confused at the accusation that they are ignorant of God's righteousness because they Jews do proclaim that God is righteous, but again, Paul is not referring to the physical nature, but the spiritual nature. This means that the Jews are ignorant (as many churchgoers today are ignorant), not of the concept of God's good nature, but of the justification of Christ by the filling a repentant man with mercy. Instead of coming to repentance (i.e. grief and godly sorrow) of their wrongdoing before God, as a humble child would come before his father, they go about to setup their own righteousness (as many people today still do), believing falsely that by following commandments, they would become righteous (e.g. they believed keeping the Sabbath would make them righteous, or keeping the feasts would make them righteous), instead of submitting to Him in the humility of repentance, and by faith, asking Him to fill them with His righteousness.(Read "Keeping the Sabbath is Not a Christian Requirement" & "Should Christians Observe Jewish Passover?" here at creationliberty.com for more details.)
[v4] For Christ is the end of the law for righteousness to every one that believeth.
As Paul has already established in previous chapters, the wages of sin is death (Rom 6:23), and that the end of the law is death because sin kills us (Rom 7:11), but Christ is the end of the law for righteousness, in that He, the Potter, fills our vessel with mercy (Rom 9:21-23), and will do so for all those who believe on Him for that.[v5] For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
This is in reference to Leviticus 18:4-5, in which God commanded the Jews to walk according to the law, to do the things God had commanded them, and then they would "live by them," meaning that they would have long and prosperous lives as a reward for doing the good deeds and demonstrating their obedience to God, but if they do not those things which are written in the law, they would not have the blessings of God. However, the problem is that the Jews believed that their obedience to the law of God made them righteous, thereby attributing righteousness unto themselves, and not trust in God for righteousness to imputed to them by His grace, and thus, for any man to believe that keeping the law and ordinances of God brings him justification is nothing more than arrogance, pride, and a lie, denying the fallen condition of men. (1Jo 1:10)[v6] 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:)
This is taken from Deuteronomy 30:11-14, which was concerning the knowledge of God, as Paul had prefaced in verse 2 that the Jews were passionate without understanding, meaning that their passion is in vain because they do not acknowledge the truth. They should not be questioning in their hearts who would ascend unto heaven and come again to bring them knowledge, for they already had the knowledge they needed in the Word of God delivered to them by Moses and the prophets. Therefore, there is no need to seek out mystical secrets from various places, as they had done by merging with the pagan doctrines of Babylon (which is where the hexagram symbol of witchcraft [which they falsely call the "Star of David" ✡] and Kabbalah came from), but rather, God in heaven sent His Word, His Son, and His Spirit down to them that they may have knowledge.[v7] Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
Nor should the Jews say in their hearts that one would go to the very depths of the ocean, metaphoriaclly referencing to a place they are not able to tread, to gather knowledge for them, because God had already blessed them with His Word. This is similar to the situation of Lazarus in Abraham's bosom (Luke 16:19-31), in which the rich man burning in hell pleaded that Lazarus would be sent back as a spirit to warn the rich man's brethren of the horrors of hellfire, that the preaching of Lazarus's spirit would bring them to repentance (v30), but Abraham said (v31), "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead," meaning that they already had all the information they needed to be saved from hellfire if they would but look at it, and come to repentance to acknowledge the truth. (2Ti 2:24-26)[v8] 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;
The righteousness of faith mentioned in verse six was given to the Jews as well as the Gentiles, and that faith was kept by the line of Seth, through Noah, to Moses, to David, and now to us Gentiles who are born again in Jesus Christ. We are all brethren of the seed of the same family; that spiritual family who is repentant of our sin and faithful to God, namely in Christ Jesus our Lord, wherefore the Jews are also without excuse, having been given knowledge that they should live according to the same faith as Abraham, but in the pride of their hearts, they reject that faith, and thus, God will reject them. (Jms 4:6-10)[v9] 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.
That is, to confess before men that you serve the Lord Jesus Christ with a sincere heart, which is not to mean the heat of joyous passion, as many fall prey to the trap of a false gospel of receiving the word quickly with joy (Mat 13:20-21), but if a repentant man believes in his heart that Christ was crucified to pay for his sin, and that Christ was raised from the dead, that repentant man will be saved. This is also not to say that one must speak special words with his mouth to be saved because that would eliminate the possibility for a mute man have salvation, and it would become a doctrine of works that would contradict the doctrine of Jesus, but rather, this is meant that a man who has a working mouth confesses the truth, which is only possible by the help of the Holy Ghost (1Co 12:3), and therefore, confession of Christ is the natural response of a man's tongue after he has been regenerated in the Holy Spirit because he has a newfound desire put within him for all to come to repentance, telling them the truth that they might have the same justification in Christ. (Mat 10:27)[v10] For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
Faith pleases God, and from that belief, God gives us favor and grants us His mercy. Faith is produced in the heart, which is where God looks when He judges us. (Pro 21:2) Although this verse is often misused out of context to mean that anyone who confesses they are a sinner is saved, or anyone who says "Jesus is Lord" is saved, but that is not the case; rather, the confession being made here is the open confession of Christ to family, friends, and neighbors. Even though repentance of sin and faith in Christ (Heb 6:1) go hand-in-hand with open confession of Christ, contextually (as Paul will continue to point out in the next verse), this is referring to the confession of Christ, in which a man who has been regenerated by they Holy Ghost has been given a desire to express Christ openly so that others would come to understand His mercy and believe on Him for their own salvation.[v11] For the scripture saith, Whosoever believeth on him shall not be ashamed.
This may not be referring to one passage in particular, since the unashamed nature of those who are of the seed of faith is mentioned many times throughout Scripture (e.g. Psa 25:2, Psa 119:46, Isa 50:7, etc), but Paul is also alluding to Romans 9:33, in which he referred to Isaiah 28:16.[v12] 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 all that call upon the name of the Lord, that is, to bawl, to cry out unto the Lord God with a broken heart, He will draw nigh unto them (Psa 34:18), and He is not respecter of persons (Acts 10:34), so no matter what bloodline a man is born into, whether Jew or Greek, whether bond or free, whether male or female, by repentance and faith in Christ, all receive the same grace, no one being better than another. (Gal 3:28)[v13] For whosoever shall call upon the name of the Lord shall be saved.
This is in reference to Joel 2:32. As I pointed out in the previous verse, in this context, the word 'call' is an intransitive verb, which is a verb used without a direct object, meaning that it is not simply "speaking" the name of Jesus that saves a man, anymore than teaching a parrot to say "Jesus" will save the bird.
call (v): to pray to or worship; to utter a loud voice; to bawl
bawl (v): to weep, to wail; to cry loud, as a child from pain or vexation
(See 'call' & 'bawl', American Dictionary of the English Language, Noah Webster, 1828, retrieved Apr 18, 2019 [webstersdictionary1828.com])
Those who receive the gift of grace and eternal life cry out to God from a broken-hearted state, in which they have been brought low and acknowledged their sin, confessing to God their lost nature, calling out to the Lord Jesus Christ for salvation. Thus, whosoever is given this repentance (2Ti 2:25), having a contrite spirit as described in Psalm 34:18, which means a spirit that is broken-hearted because of his wrongdoing against God, the Lord God has promised He will save them, and bring to them the Holy Spirit for their education (1Jo 2:27), but those who will not come to repentance will not receive grace, as God has specifically said that He will not give grace to the proud of heart (Jms 4:6), allowing only those who are as children in humility into His Kingdom. (Luke 18:17)
(Read "Is Repentance Part of Salvation?" here at creationliberty.com for more details.)
[v14] 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?
Because godly sorrow produces the result of salvation through faith (2Co 7:9-10), and therefore when they call upon the name of the Lord, that shows their faith in Him, and that understanding of faith comes from those who hear of it, and they must have someone preach (teach and proclaim publicly) those things, which demonstrates that those who have been born again in Christ through repentance and faith also preach the same unto the lost.[v15] 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!
That is why Jesus gave us commandment to go into the world and teach His gospel to everyone who would hear. (Mat 28:18-20) Paul is referring to Isaiah 52:7, not that Christ came to bring peace to the world, because Jesus stated clearly that He came to bring division (Luke 12:51), to separate the sheep from the goats (Mat 25:32), but rather, the teaching He brought was peaceful, that His sacrifice on the cross brings us peace in the spirit (1Th 5:23-24, Rom 3:16-18), and that his burden is light (i.e. weighs little), bringing rest unto our souls. (Mat 11:29-30)This is not to be taken in the new-age sense, that positive-sounding messages must be preached, being more concerned with making people feel good than teaching the truth, but rather, this is taken in the sense that when men fall on their knees in tears, crying out, "What shall we do?" (Acts 2:37-38), we can give them the glad tidings of the gospel of peace, that they need not labor for saving grace because Jesus Christ offers it freely to the humble of heart, that they may have eternal life and peace in Christ. (1Jo 5:13)
[v16] But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
That is, many will listen, some will hear, but few will obey. Paul then refers to (Isaiah 53:1), meaning, who among the Jews would hear the report of Christ and believe, and likewise, who among the people today will hear our report and obey the truth?[v17] So then faith cometh by hearing, and hearing by the word of God.
That faith comes by hearing the Word of God, and by our preaching repentance and remission of sins to the people (Luke 24:47), the law will be the teacher which brings them to faith in Christ. (Gal 3:24)[v18] 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.
Paul now references to Psalm 19:4, which is the context of even the heavens declaring the glory of God, reinforcing the fact that, as Paul pointed out in Romans 1:18-20, the creation itself declares the ungodliness and unrighteousness of men. Likewise, by the law of God written on the consciences of men, they would also have the truth revealed unto them. (Rom 2:15) Therefore, neither Jew nor Gentile have an excuse when standing before God, meaning that one cannot stand before God and claim they never heard a preacher, for the very creation itself, and their own consciences, preached unto them the truth.[v19] 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.
Even if it were reasonable for the Gentiles to claim ignorance (although they are held accountable to their consciences), it is certain that Israel has no excuse, having the knowledge of the will of God in the Torah and the prophets, which also preached the righteousness of faith unto them. Therefore, we foolish Gentiles, unworthy of the least of God's attention (Psa 8:4), came to us in our broken state and saved us, raised us up to be prophets to show the light of Christ unto the world (2Co 4:6), which should have been the duty of the Jews, but because Christ was a stumblingblock to them (Rom 9:32-33), therefore, it brought them to hateful jealousy, which was the primary motivation of many of the religious leaders who persecuted Paul, and it is also the primary motivation of many of the religious leaders who have persecuted my wife and I in our time in ministry, as many Christians will suffer the same.[v20] 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.
This is referring to Isaiah 65:1, in that those who did not seek the Lord, which is not to say that any man seeks God of himself (Rom 3:11), but that these are Gentiles who were not raised with the understanding of the will of God through His law. The Jews inquired of God continually (Eze 14:3), but the Gentiles did not inquire of God, and yet, He showed Himself unto them out of His great lovingkindness, seeing that there was much more desire for the things of God from the Gentiles than from the Jews.[v21] But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
This is referring to the next verse, Isaiah 65:2, in which God rebuked Israel for the rebellious way they lived their lives, walking after their own thoughts and imaginations, while hypocritically claiming with their mouths only that they served the Lord God (Mat 15:7-9), and sadly, many churchgoers live and speak in the same hypocrisy as the Jews did in the days of Paul, but few can discern the matter because, as I have stated previously, such things are only discerned by the Holy Spirit of God (1Co 2:14), to those who are called according to His purpose.
