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INDEX TO ROMAN’S

G. Blakely · 995 pages · 355,578 words

This book is by G. Blakely. Boyce Mouton hosted it on his own site for his readers; it is not his writing.

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INDEX TO ROMAN’S COMMENTARY

1. Apostolic Greeting - 1:1-7

2. Paul's Desire to Come to Rome - 1:8-15

3. The Gospel and Living By Faith - 1:16-17

4. Wrath and Unrighteousness - 1:18-32

5. God's Righteous Judgment - 2:1-16

6. Both Jews and Gentiles are Guilty - 2:17-24

7. Real Circumcision - 2:25-29

8. God's Judgment Is Just - 3:1-8

9. The Universality of Sin - 3:9-20

10. Righteousness Through Faith - 3:21-26

11. Boasting Is excluded - 3:27-31

12. Abraham Justified by Faith - 4:1-4

13. David Declares Imputed Righteousness - 4:5-8

14. Abraham, Justified Before Circumcision - 4:9-12

15. God's Promise Realized Through Faith - 4:13-25

16. The Triumphant Nature of Faith- 5:1-5

17. The Vicarious Atonement- 5:6-11

18. Only Two Men- 5:12-21

19. Dead to Sin, alive to God- 6:1-14

20. From Serving Sin to Serving God- 6:15-23

21. Liberated From the Law- 7:1-4

22. Sin Gains the Advantage Through Law- 7:5-14

23. Inward Struggle Confirms Justification- 7:15-25

24. Freed From Condemnation- 8:1-11

25. The Holy Spirit and Sonship- 8:12-17

26. Suffering Is the Prelude to Glory- 8:18-27

27. God Has Predestinated- 8:28-34

28. God's Everlasting Love- 8:35-39

29. Israel's Neglected Advantage- 9:1-5

30. Promise will Prevail- 9:6-13

31. God's Righteous Working- 9:14-29

32. Israel's Present Condition and its Cause- 9:30-33

33. A Hope Driven Prayer for Israel- 10:1-13

34. The Indispensable Gospel- 10:14-21

35. Israel Is Not Totally Rejected- 11:1-10

36. The Rejection That is Not Final- 11:12-36

37. Living Sacrifices to God- 12:1-2

38. Spiritual Gifts and Serving God- 12:3-8

39. Conduct Becoming of Children of God- 12:9-21

40. Subjection to the Government- 13:1-7

41. Loving Your Neighbor- 13:8-10

42. Putting on Christ- 13:11-14

43. Liberty and Judgment- 14:1-13

44. The Law of Love- 14:14-23

45. Bearing One Another's Burden- 15:1-6

46. Glorifying God Together- 15:7-13

47. From Jerusalem to Illyricum- 15:14-21

48. Planning to Come to Rome 15:22-33

49. A Tribute to Uncommon Saints- 16:1-16

50. How To Handle Division and Heresies- 16:17-20

51. A Grand Benediction- 16:21-27

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Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed]) Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Adah Hutchcraft ([email address removed])

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The Epistle to the Romans

Lesson Number 2

APOSTOLIC GREETING APOSTOLIC GREETING

1:8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12That is, that I may be comforted together with you by the mutual faith both of you and me. 13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. (Romans 1:8-15, KJV)

INTRODUCTION

LESSON OUTLINE

Having heard of the saints of Rome, the Apostle writes to them. He does so as an Apostle, fulfilling His Apostolic office. While Paul traveled the world preaching to both Jews and Gentiles, he only wrote to the people of God–those who were in Christ Jesus. This is the society most endeared to the Lord. As it is written, “Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify

for Himself His own special people, zealous for good works”NKJV (Tit 2:14). And again, “But you are a chosen generation, a royal priesthood, a holy nation, His own special people”NKJV (1 Pet 2:9). These are the people upon whom God’s attention is placed. They are the ones who are fed and led by the Lord Jesus Christ, and for whom He faithfully intercedes. They, and they alone, have been given God’s Holy Spirit, and are properly called “the sons of God” (Gal 4:6;

I. FIRST THINGS FIRST (1:8) II. DIVINE WITNESS AND SERVICE (1:9) III. THE REQUEST (1:10) IV. A NOBLE OBJECTIVE (1:11) V. THE POWER OF MUTUAL FAITH (1:12) VI. UNFULFILLED PURPOSE (1:13) VII. THE GOSPEL DEBT (1:14) VIII. DETERMINED TO PREACH (1:15)

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1 John 3:1-2). Paul had the Divine perspective of the saints, and was therefore aggressive to bring spiritual advantage to them. After all, that is why the Apostolic gift was given: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ . . . ” (Eph 4:11-16).

In his introduction (vs 1-7), he makes no reference to the social or political climate of either Rome or Corinth, from which he wrote. He has elevated their thinking above “this present evil world,” and assisted them into the heavenly realms. He has set the tone for the Epistle, thus opening the door for the Lord to work among the people. Do you remember his

Eighteen contextual statements that have nothing whatsoever to do with geography, social issues, political boundaries, or congregational difficulties. All of these are common to all saints of all ages. All of them center in God, Christ Jesus, and the purpose of God.

All of this may appear quite obvious, requiring no affirmation. However, this is not at all a common perception in our time. The burden of religious emphasis is being placed on recruitment, with all manner of fanciful explanations for it. But this was not the Apostolic emphasis. The Apostles declared the Gospel with great power to rulers and common people, in market places and synagogues, among barbarians and the cultured. But the thrust of their ministry was toward the saints, who faithfully continued in their “doctrine” (Acts 2:42).

opening references?

Thus our minds have been directed into green pastures, and beside still waters. We have been brought up higher. We see Paul in his heavenly assignment. We see the Gospel in its association with God. We see the Prophets, and the Scriptures as the appointed container of truth. Jesus is declared in relation to God, His promise to David, and the focus of the Prophets. The purpose of Paul’s ministry is affirmed to be the obedience that comes from faith. The people of God are told who they are, and why they have been called. What a marvelous perspective.

_ A servant of Jesus Christ (1:1a). _ The call to Apostleship (1:1b). _ His separation to the Gospel of God (1:1c). _ The promise of God (1:2a). _ The prophets of God (1:2b). _ The Holy Scriptures (1:2c). _ His Son, Jesus Christ our Lord (1:3a). _ The Seed of David (1:3b). _ The declaration of the Son of God (1:4a) _ The Son God with power (1:4b). _ The resurrection of Christ from the dead (1:4c). _ Paul’s reception of grace and apostleship (1:5a). _ Obedience that comes from faith (1:5b). _ For the sake of Christ’s name (1:5c). _ Those who are called to Christ (1:6). _ Those beloved of God (1:7a). _ Called to be saints (1:7b). _ Grace and peace from God our Father and the Lord Jesus Christ (1:7c).

We must not take this indispensable ministry for granted. The unacceptable level Scriptural knowledge in the average church is the direct result of its emphasis. Much of the preaching and teaching that is heard does not leave one with the dominating persuasion that we “live by every Word of God” (Lk 4:4). But when you read the doctrine of the Apostles, that comes across with great power.

Throughout this book there will be a strong appeal to the Scriptures. Affirmations will be buttressed with the Word of God, and we will be told the Scriptures were written for our learning, that we might experience endurance and encouragement through them (15:4). We will be fed with the Word of God.

We need not look for the context of this book! It has been declared for us. What is written is given to us with God, Christ, the Gospel, and our call to Jesus in mind. Those verities will stabilize everything affirmed in this Epistle to our hearts. In their light, it will all have spiritual power, make sense to us, and nourish our hearts. I do not cease to marvel at the consistent manner in which Scripture was written.

THE CONTEXT ESTABLISHED With spiritual expertise, Paul has established the true context of this book.

FIRST THINGS FIRST

“1:8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.” The one in fellowship with Jesus is sensitive of, and thankful for, the working of the Lord. In a grand confession of this truth, Isaiah wrote, “all

that we have accomplished you have done for us”NIV (Isa 26:12). Apostolic doctrine confirms this with great effectiveness. “For it is God who works in you to will and to act according to his good purpose”NIV (Phil 2:13). Thus holy men prayed for Divine working to take place

believers–for the Lord to work in them what was pleasing in His sight. “May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip you with everything good for doing his will, and

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may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever”NIV (Heb 13:20-21). God is honored by a due recognition of His own work. Thus the Apostle begins with a thank offering for the accomplishments in the brethren in Rome.

The Apostle does not give thanks for the leaders, or for the more gifted, but for them “all.” They are “all” the “workmanship” of God. They have all believed, and had been placed in the body where God was pleased to place them.

which was “spoken of throughout the world.”

It was the consistent manner of the Apostle to give thanks for the FAITH of God’s people–something rarely heard among professing believers. Thanks was given for the Thessalonians because their faith was growing “exceedingly” (2 Thess 1:3). When Paul heard of the “faith” of the Ephesians, he ceased not to give thanks for them (Eph 1:15). The same was said of the Colossians (Col 1:4).

Paul said much the same thing to the Thessalonians. “We are bound to thank God always for you, brethren, as it is fitting” NKJV (2 Thess 1:3). To the Ephesians he wrote, “Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you” (Eph 1:16). The Colossians were told, “We give thanks to the God and Father of our Lord

Like all who are in Christ Jesus, the brethren in Rome were the “workmanship” of God Himself, “created in Christ Jesus” (Eph 2:10). They were His own creation in the Son.

I THANK MY GOD Thanksgiving ranks high in the Kingdom of God. It is directly related with being in the body of Christ. “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful” (Col 3:15). Our prayers and supplications are to be attended “with thanksgiving” (Phil 4:6). The Spirit speaks of overflowing with thanksgiving (Col 2:7). Words of thanksgiving are pointedly compared with speaking that is not acceptable. “But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks”NKJV (Eph 5:3-4). There is no question, therefore, about the role of thanksgiving in the life of the believer.

The Thessalonians also had a faith that was spoken of throughout the world. “Your faith toward God has gone out, so that we do not need to say anything” (1 Thess 1:8). Timothy brought “good tidings” of the “faith” of the Thessalonians to Paul , the re by provoking thanksgiving through him (1 Thess 3:6-9).

Like all who are in Christ Jesus, the brethren in Rome were the “workmanship” of God Himself, “created in Christ Jesus” (Eph 2:10). They were His own creation in the Son.

Giving thanks for believing brethren is an expression of spiritual insight, for faith does come from God. It is “given” unto men to believe (Phil 1:29), and faith is “obtained” through the righteousness of God (2 Pet 1:1). It is truly “by grace” that we have believed (Acts 18:27). The Spirit affirms of the Lord Jesus that it is “Through Him you believe in God” (1 Pet 1:21). This is why those with spiritual understanding give thanks to God wherever faith is perceived.

Jesus Christ” (Col 1:3).

Faith enables the soul to recognize the work of God, and therefore give thanks for it. It is important to note that God is not thanked for something He did not do. Believers are the result of Divine working, and it is comely to give thanks to God for them.

The extent of our thanks can be seen in the passage before us. Believers might be tempted to limit thanksgiving to benefits they have personally received. And, indeed, such benefits must be acknowledged in grateful thankfulness to God. But what about thanking God for brethren you have not seen, or for a body of believers you have never visited? What about giving thanks for a group that has never supported your ministry, or sent you a letter, or been devoted to your work? Now there is real sensitivity to God, and evidence of a selfless spirit as well.

One might well ask the question, “What are churches noted for today?” It is our prayer that it will be their faith. I have been in many an assembly where unbelief was more evident than faith. However, we are part of a Covenant that makes no allowance for unbelief.

Later he will say to the Roman brethren, “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered”NKJV

(Rom 6:17).

I gather the faith of these good brethren was of note among the people of God, for they alone would recognize it as faith. Only those who treasure faith speak favorably of its presence in others.

Here is an aspect of spiritual life that could be afforded greater prominence among the people of God.

FAITH THAT IS SPOKEN OF What is the thing that provokes such thanksgiving to God? It is not the administrative genius of the brethren in Rome. Nor, indeed, is it any form of institutional achievement or appearance. Rather, it is the report of their FAITH,

And why is Paul so quick to give thanks to God? It is because he is sensitive to the working of the Lord. He knows the origin of faith, and the Cause behind conversion.

The world is not able to receive those who are not its own. As the Lord said, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you”

FOR YOU ALL

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(John 15:19). If any servant of God seeks to please men, he abruptly ceases to serve God at precisely the point he seeks to please men. As it is written, “If I were still trying to please men, I would not be a servant of Christ” (Gal 1:10).

DIVINE WITNESS AND SERVICE

“9For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” Being “joined” to the Lord and in fellowship with His Son (1 Cor 1:9), Paul speaks of God with a refreshing familiarity. Rather than shrinking back from the living God with a smitten conscience, he calls the Lord to be his witness–to attest that what he is saying is precisely the truth.

In a practical way, this manner of speaking confirms the deep interest of the Apostle in the believers in Rome. He was not writing out of a mere sense of obligation, or in the role of a Kingdom official, as it were. In becoming a laborer together with God (1 Cor 3:9), the heart of Paul was knit to his work.

does not refer to unwilling or forced servitude. It is not the mere carrying out of an obligation. This is the New Covenant manner of “worship” – serving the Lord. It is putting His interests above our own because of our acceptance by Him. Such service parallels that of the priests of old, who moved about in the holy place accomplishing the service of God” (Heb 9:6 “).

SERVING WITH MY SPIRIT Paul now draws attention to what he is doing. He is not communicating as a mere friend, or as a member of the same religious institution. Nor, indeed, is he writing as an authority who has “dominion” over their faith (2 Cor 1:14). He is writing as a servant of the Lord–a representative of the Lord of glory.

With my spirit Paul’s service is not by rote, or lifeless routine–something altogether too common in the average church. The “spirit” in a person is their essential part. Just as the body is the most outward part of our being, so the “spirit” is the most inner part of us. The verse could also read “with my whole heart,” as it does in the NIV, or “with everything that I am in Christ Jesus. “

GOD IS MY WITNESS A similar expression, and even stronger, is found in Second Corinthians 1:23. “Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand.”NKJV I give this text because of its contrast with the one in Romans. Because of the sorrow brought to the Apostle by the conditions at Corinth, he “came no more to Corinth.” He calls God to witness “against” his soul is this is not the truth. In the case of the Romans, he desires to come to them because of the report of their faith, and calls God to attest that this is the truth.

Paul speaks of God with a refreshing familiarity. Rather than shrinking back from the living God with a smitten conscience, he calls the Lord to be his witness–to attest that what he is saying is precisely the truth.

Here is the part that is instructed by God. As it is written, “there is a spirit in man: and the inspiration of the Almighty giveth them understanding” (Job 32:8). Pharaoh recognized this type of knowledge in Joseph. He said of him, “Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art” (Gen 41:39). This was also said of the four young men who were taken in the Babylonian captivity (Daniel, Hananiah, Mishael, and Azariah): “God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams” (Dan 1:17).

This is a form of oath, frequently used in Scripture. In his indictment of Israel, Moses called heaven and earth to witness against them (Deut 4:26; 30:19; 31:28). Other prophets used a similar oath (Mic 1:2; 2 Chron 18:13).

Serving The word “serve” is an elevated word, and refers to the kind of service introduced under the law–the ministry of the priests in the Tabernacle service. This particular word is used twenty-two times in the New Covenant Scriptures, and is always associated with worship (Matt 4:10; Lk 1:74; 2:37; 4:8; Acts 7:7,42; 24:14; 26:7; 27:23; Rom 1:9,25; Phil 3:3; 2 Tim 1:3; Heb 8:5; 9:9, 14; 10:2; 12:28' 13:10; Rev 7:15; 22:3). The only reference to idolatrous worship is found in Romans 1:25: “who worshiped and served the creature more than the Creator.”

In so speaking, God Himself is summoned to attest to the truth of what is being said. It is not that such a summons causes God to hear what is affirmed. All things are “naked and opened unto the eyes of him with whom we have to do” (Heb 4:13), whether we acquiesce to it or not. This expression joyfully submits to Divine appraisal, knowing it will confirm the truth of what is being said. Only one with faith can speak in such a manner.

This type of tutelage and understanding cannot come through mere mental disciplines or erudition. Just as the Spirit “bears witness with our spirit,” confirming we are the children of God (Rom 8:16), so God teaches our spirits the realities of the Kingdom of God. When that essential part of our persons drives our service to God, we are serving him with our spirit.

The point to be seen is that “serve”

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This is a higher form of service. It involves faith, confidence, and persuasion. The love of Christ compels such service, and the threat of rejection or militant opposition cannot quench it. Not only is it higher, it is the only acceptable service.

articulated, it is attended by Divine power to such an extent that the Gospel itself becomes “the power of God UNTO salvation” (Rom 1:16). It is not the power of God to effect political change, marital stability, or economic soundness. Rather, it is the means by which men are extricated from sin, become righteous before God, and have their names written in heaven. That is what “salvation” is all

entertain a gospel of the Sabbath day. Even further down the ladder of spiritual delusion, there are benighted souls who deliver a gospel announcing God is pledged to solve all of our problems.

The Record However, the real Gospel concerns the Son of God, Jesus Christ our Lord: “the Gospel of His Son.” This is nothing less than the salient and good news of the accomplishments and current ministry of Jesus in the behalf of men. John called it “the record that God gave of his Son,” identifying it even further: “And this is the record, that God hath given to us eternal life, and this life is in his Son” (1 John 5:10-11).

There is no pretension in the person serving God with their spirit. This is not professional duty, but service from the heart. Tragically, there is such a thing as a religious mask–a form of pretension that finds one speaking for God, yet not possessing a compelling love for Him. In Christ, such ostentatiousness is altogether out of order and unacceptable. In a world of professionalized clergy and institutionalized religion, this is difficult for some to receive. Nevertheless, it is the truth. God will accept no service that is not “with” our “spirit.”

Tragically, there is such a thing as a religious mask–a form of pretension that finds one speaking for God, yet not possessing a compelling love for Him. In Christ, such ostentatiousness is altogether out of order and unacceptable.

The word “record,” as used in First John, is a powerful one. Other versions use the word “witness” NKJV, NASB or “testimony.” NIV, NRSV

The service of reference is mentioned in the third chapter of Philippians–one of the hallmark descriptions of the saints of God. “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh” (Phil 3:3). Why is the Holy Spirit is mentioned in Philippians, and Paul’s spirit in Romans? It is because the Holy Spirit is the Divine Animator, as it were, of the human spirit. He is the One who imparts the life and the understanding. Because it flows out of the human spirit, our service is also said to be “with my spirit.” This is a glorious confirmation of the reality of our reconciliation to God.

Interestingly, the literal meaning of the word used here (marturi,an) is “evidence given,” Strongs or “objective information given in proof of something.” Herein is a marvelous truth. The powerful evidence of the Person, accomplishments, and ministry of Jesus is not to be found in a vision. It is not hidden in the archaeological evidences uncovered by men. Here is evidence, or proof, of a higher order.

about, and Paul was serving that interest.

By serving “in the Gospel,” Paul’s ministry contributed to the salvation of men–not only initially, but in bringing them to perfection. The ministry of “the Apostle of the Gentiles” has absolutely no relevance in a business environment, a military strategy, or a political agenda. All of those are centered in this world. The Gospel comes from another realm, and prepares men for “the world to come.” O, that God would raise up a mighty army of Gospel proclaimers in our generation!

The corroborating evidence of God Himself, concerning His Son, is a message! It is the Gospel, or good news, of His Son. As simplistic as that may sound, it is far from artificial or on the surface of thought. Here is God’s proof of His Son–a proclamation!

SERVING IN THE GOSPEL See with what spiritual precision the Apostle speaks. His service is not in the “church,” but “in the Gospel.” This expression means he served God by preaching, or declaring the Gospel. Some versions accent this perspective. “I serve with my whole heart in preaching the gospel of his Son.”NIV “Whom I serve with my spirit by announcing the gospel of his Son.”NRSV “Whom I serve in my spirit in the preaching of the gospel of His Son.”NASB

Paul had not only believed and embraced the Gospel, he was a participant in it. Having died and been buried with Jesus, He was now living with Him. For him, the “newness of life” had carried him into a labor that focused on the Gospel, and compelled him to speak and write it. THE GOSPEL OF HIS SON Behold with what care the Spirit speaks! There is such a thing as “another gospel: which is not another” (Gal 1:6-7). Some declare a gospel of “health and wealth.” Others announce a prosperity gospel, while some speak of the Gospel of the Holy Spirit. There are even some who

The centrality of the Gospel of God’s Son makes provision for the entrance of faith. It is the message through which faith is brought to us. As it is written, “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing

The Gospel has no power for the individual until it is preached, or declared. But when it is declared, or

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by the word of God” (Rom 10:14-17).

people, he was compelled to edify them, building them up in the most holy faith. He brought them into his prayers, and into his purpose and calling as well.

recorded in the third chapter of that book. “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (3:16-19).

PRAYING WITHOUT CEASING “God is my witness . . . that without ceasing I make mention of you always in my prayers.” I vividly recall when it first registered upon my spirit that this passage did not fit well into my theology. I had accepted the view that the primary interest of God was the lost, and that the loftiest concern of the servant of God was those outside of Christ. It all sounded innocent enough, and, given a twist or two, some Scriptures seemed to support the view. Our Father certainly did “so love the world,” providing for its salvation (John 3:16). Jesus did come “to seek and save the lost” (Lk 19:10), and admonished His disciples to pray “the Lord of the harvest,” that He would “send forth laborers into His harvest” (Matt 9:38). These are precious affirmations.

How Paul Prayed We are not left to conjecture concerning the content of Paul’s prayers for believers. They follow the same pattern of our Lord’s final intercessory prayer upon earth: “I pray for them: I pray not for the world, but for them which thou hast given

The Colossians Upon hearing of the faith and love among the Colossian brethren, Paul set himself to pray for them. He shares with us the focus and substance of those prayers. “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col 1:9-11).

The ministry of Jesus and Apostolic doctrine confirm the concentration of Divine power and interest is devoted to the church–the body of Christ! The most insightful teaching of Jesus was directed to His disciples. His most sensitive disclosures of the truth were to them. The Holy Spirit is given to the people of God, and He bears witness with their spirit, and intercedes for them (Rom 8:16,26). The Lord Jesus “ever lives to make intercession for them” (Heb 7:25). Every spiritual gift is given for the edifying of the body (Eph 4:11-16; 1 Cor 12:7). The body of Christ is appropriately described as “the fulness of Him that filleth all in all” (Eph 1:23). It is the repository for everything Jesus has to give.

me; for they are thine” (John 17:9). These are a “special people” to God, and there to the Apostle as well. Any lack of regard for believers reveals a lack of regard for God.

The Thessalonians An Apostolic prayer for the Thessalonians is also recorded for our edification. “Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ” (2 Thess 1:11-12).

The Ephesians The letter to the Ephesians contains words almost identical to those of our text: “Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers” (Eph 1:15-16). And how did he pray for those brethren? “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power” (Eph 1:17-19).

This is not unrelated to our subject. Paul calls God to witness that he “always” makes mention of the brethren in Rome in his prayers. It is as though he said that mentioning the believers in Rome was appropriate in all of his prayers. Among other things, that reveals the churches were a prevailing concern for the Apostle. He was the “Apostle to the Gentiles,” and took that to include edifying believers among all nations.

Hebrew Believers Another poignant prayer is recorded in the book of Hebrews. It is beautiful in both expression and content, revealing the Kingdom manner. “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.” (Heb 13:20-21).

We will find in this Epistle that as soon as Paul heard of the faith of a body of

Another prayer for the Ephesians is

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_ That God would fulfill all of the good pleasure of His goodness in them. _ That God would fulfill the work of faith with power in them. _ That the name of Christ would be glorified in them. _ That God would make them perfect in every good work, to do His will. _ That God would work in them what is pleasing in His sight.

Summation The manner of Paul’s prayers for the people of God are evident, bringing great solace to the hungry heart. They reveal the will of God for His people, and the type of prayers that are in order for all saints everywhere in our time. A brief summation of those prayers will serve to prepare us for the remainder of this book.

by faith. _ That they would be rooted and grounded in love. _ That they would comprehend the marvelous extent of their salvation. _ That they would know the love of Christ which surpasses knowledge. _ That they would be filled with all the fulness of God. _ That they would be filled with the knowledge of His will. _ That they would walk worthy of the Lord, pleasing Him in all things. _ That they would be fruitful in every good work. _ That they would increase in the knowledge of God. _ That they would be strengthened with all might according to His glorious power. _ That they would possess all patience, or endurance, and longsuffering WITH joyfulness. _ That God would count them worthy of calling.

_ That God would give them the spirit of wisdom and revelation in the knowledge of Himself. _ That God would open the eyes of their understanding, or heart. _ That they would know the hope to which God has called them. _ That they would see the rich glory of God’s inheritance in the saints. _ That believers would comprehend the greatness of the power that is devoted to them. _ That they would be strengthened with might by God’s Spirit in the inner man. _ That Christ would dwell in their hearts

Although by no means an exhaustive list, there are twenty-three things prayed for the church–the body of Christ. They are all pointing in the same direction: perfection in Christ Jesus. Stated another way, being prepared for the marriage supper of the Lamb (Rev 19:7).

Throughout this book, its doctrinal tone will confirm the Apostolic agenda is to make the saints of God strong in the faith. This circumstance should encourage us to also seek the spiritual welfare of the those who are in Christ Jesus.

THE REQUEST

“10Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.” Not only does Paul confirm he prays for the people of God, he will also make known the nature of some of his prayers for himself. In both views–prayers for the saints and prayers for himself–we will see the centrality of the Kingdom of God in his thinking. Other than things directly related to his Apostleship, we know very little about the personal circumstances of Paul. Because his life was not wrapped up in himself, but in the Lord, he spoke and wrote little of himself. Yet, from time to time, and as it related to his Apostolic office, he would share some of his personal requests to God. They were all made within the context of salvation, and Paul’s role in the eternal purpose of God.

case as a spiritual lawyer (Job 23:4). The mind is engaged in such a request, and desires are matched, or laid along side, the “good and acceptable, and perfect will of God” (Rom 12:2). It is never acceptable to pray independently of the will of God, or purely out of selfish interests. “Making” a request involves an acute awareness of

Notice the manner in which the Lord urges us to pray. It confirms that our requests are presented with the salvation of God in mind. “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all

There is a spirit of self-interest that has risen to dominate the average church. Like a defiling deluge, it has washed God- consciousness from the people. The church is now being inundated with preaching that is filled with psychological jargon and worldly perspectives. Prayers for the church rarely rise above the level of mere earthly circumstance. It is a tragic situation, and has not occurred suddenly.

this when coming before the Lord of glory.

understanding, shall keep your hearts and minds through Christ Jesus” (Phil 4:6-7). Our prayers are to be bundled with thanksgiving, thus emphasizing that we pray as recipients of the good things of God. The conferment of the “peace of God” upon us, and the maintenance of good hearts and minds “through Jesus Christ” corroborate that God works all

MAKING REQUEST Humility is seen in this statement: a “request” was made. While I do not desire to linger on this point, a request is “made” when it is thoughtfully presented to the Lord. Job spoke of ordering his “cause” before the Lord, presenting his

God has invited His people to make requests of Him. Even though God knows the hearts of men, having intimate knowledge of all of their thoughts (Matt 12:25; Heb 4:13), He still urges us to make our requests “known” to Him–articulating them in His presence.

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A PROSPEROUS JOURNEY Precisely what is “a prosperous journey?” It is not a journey attended by prosperity, as ordinarily conceived. Rather, it is a journey that is culminated–one in which Paul finally reaches Rome. Other versions highlight this perspective. “ . . . now at last I may find a way in the will of God to come to you.”NKJV “ . . . I may somehow at last succeed in coming to you.”NRSV

things with a mind to the salvation that is in Christ Jesus “with eternal glory.”

may bring forth” (Prov 27:1). Speaking through James, the Spirit reminds us to conduct our lives with this in mind. “Ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that” (James 1:14-15). The Lord Jesus confirmed that this condition should not occasion feelings of futility or remorse. While we neither know nor control tomorrow, it is all in the hands of the Lord of glory. “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Matt 6:34).

I have taken the time to briefly state these things because of the times in which we live–or the generation we have been given to “serve” (Acts 13:36). There is a spirit of self-interest that has risen to dominate the average church. Like a defiling deluge, it has washed God- consciousness from the people. The church is now being inundated with preaching that is filled with psychological jargon and worldly perspectives. Prayers for the church rarely rise above the level of mere earthly circumstance. It is a tragic situation, and has not occurred suddenly.

There is thus a two-fold sense in which the journey would be “prosperous.” First, that it would be one meeting with the approval and blessing of God (“by the will of God”). Secondly, that his desire to see the brethren at Rome would at last be granted. The beloved Apostle thought in terms of his Apostleship: faithfulness to the One who called him, and benefit to the people of God.

The relevance of this condition should be very apparent to us. God simply will not work for the advantage of those who are basically unaware of Him. For that reason, doubt and unbelief disqualify prayer. That is why requests are to be made “with thanksgiving”–with an acute sensitivity to His working and blessing.

BY THE WILL OF GOD Here is an expression that is not common in our day. We live in the midst of a society that has been cultured to think primarily of itself. Self interests are commonly sought above the will of God. There is even a strain of theology that teaches men it is a sign of unbelief to submit our desires to the will of God. Those embracing this nonsense imagine that demanding from God is an indication of strong faith, and that submitting to His will is a sign of unbelief. The supposition is too foolish to recognize or embrace.

We will find that the request Paul makes has absolutely no relevance outside of the purpose of God. It is made within the context of God’s purpose and will, and with the spiritual advantage of the saints in mind. Not only had Paul, like all believers, been raised to sit with Christ in heavenly places (Eph 2:6), he conducted his life from that vantage point.

The phrase “by any means” reveals the joyful optimism of faith. Paul had made his request known unto God. He knew all to well that the details of his future had not been revealed to him. His heart had also taken hold of the fact that “with God all things are possible” (Matt 19:26), and that every available means are under His control. He saw no need to speculate about HOW his request could, or would be, processed by God. Rather, he left the matter with the Lord, willing to accept “ANY means” in the fulfillment of his request. I do not question that he remained alert in his spirit for the fulfillment of his request, not expecting it to happen independently of his perception.

BY ANY MEANS The phrase “by any means” is frequently found in Scripture (1 Kgs 20:39; Psa 49:7; Lk 10:19; Acts 27:12; Rom 1:10; 11:14; 1 Cor 8:9; 9:27; 2 Cor 11:3; Gal 2:2; Phil 3:11; 1 Thess 2:3). Other versions read, “by some means”NKJV, “at last . . . the way may be opened”NIV, “somehow by God’s will”RSV, “if in any way”Darbys.

The Apostle does not hesitate to submit his request to God’s will. He allows for the possibility that there is a higher agenda than his own, and that God’s will supercedes his own. The Kingdom of God does not resolve around the desires of men–even holy men. We must make it our business not to lose sight of this.

God’s will is the highest expression of will and purpose. No person is ever at a disadvantage to prefer and submit to God’s will. David, for example, “served his own generation by the will of God” (Acts 13:36). Paul himself was “called to be an apostle of Jesus Christ through the will of God” (1 Cor 1:1). The Lord Jesus “gave Himself for our sins, that He might deliver us from this present evil world,

The expression emphasizes the uncertainty of life–from our point of view. God does not lay life’s plans before us, detailing every aspect of them–not even for an “the Apostle to the Gentiles.”

While doctrinally a small matter, this phrase–“if by any means now at last”NKJV– reveals the joyful anticipation of faith, and the settled determination to leave matters in the hands of the Lord. Faith does affect the entire person.

Solomon wrote, “Boast not thyself of to morrow; for thou knowest not what a day

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according to the will of God and our Father” (Gal 1:4). If the will of God was sufficient to effect our salvation, we may rely implicitly upon it in the details of life, and in our desires as well.

which we can stand “perfect and complete” (Col 4:12). The whole of life in Christ is lived “to the will of God” (1 Pet 4:2). His will is what we seek to “do” (Eph 6:6; Heb 10:36). Faith causes His will to become our will. It knows the will of God is “good, and acceptable, and perfect”

(Rom 12:2). Submitting to God’s will is always right, never placing the believer in a spiritual disadvantage. That truth penetrates every level of life–even down to desiring to go to a specific city and be with a particular people, as revealed in this very text.

The will of God is the environment in

A NOBLE OBJECTIVE

“11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established.” Much of the religion of our day is marked by carnal casualness. It is not centered in the good work of the Lord, and has little to do with edification or bringing spiritual advantage to the people of God. This way of thinking is not the manner of the Kingdom, and should not be dignified as though it was.

some churches caused grief and deep concern in the heart of Paul. “I am afraid of you, lest I have bestowed upon you labor in vain” (Gal 4:11). “For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it” (1 Cor 11:18). But there were some who had endeared themselves to Paul by their faith toward God and love to all saints.

In this case, the imparting of a spiritual gift does not refer to transferring a spiritual aptitude to someone else: i.e., enabling some of the brethren in Rome to prophesy, work miracles, etc. Rather, it speaks of sharing with the brethren the things he had received from God. The word “impart” does mean to “give over or share,”Barclay-Newman and is so translated by the NRSV and NIV. Paul desired to share with them what he had received.

It is the prerogative of God’s people to be a blessing to all who hear of them. There are some believers who, when they are remembered, cause great longings to rise in their brethren. They are a source of encouragement and consolation to those who live by faith.

In his desire to come to Rome, Paul is not thinking of mere camaraderie, or the promotion of some personal agenda. His reasoning is within the perimeter of the Gospel and His call to declare it to the nations.

Paul desired to minister to the saints what God had ministered unto him. This, of course, is the purpose for spiritual gifts–to profit the people of God through them. As it is written, “But the manifestation of the Spirit is given to each one for the profit of all” NKJV

A LONGING A “longing” is a strong compulsion. Just as the flesh has powerful lusts, the renewed heart has strong longings or desires. For whatever it is worth, the word “long” comes from evpipoqw evpipoqw evpipoqw evpipoqw/, which means “Have a great affection, yearn for someone, zealously yearn over.”Barclay-Newman Paul expressed a similar yearning to the Philippians: “For God is my record, how greatly I long after you all in the bowels of Jesus Christ” (Phil 1:8). This, then, is a compelling desire that produced determinations and strong prayers to God within the Apostle. This is not the expression of a sense of mere duty, or the urge to fulfill an official capacity. This is the very heart of Paul.

(1 Cor 12:7). It is, as stated in another place, “that the church may receive edification” NKJV (1 Cor 14:5).

In stating his desire, Paul confirmed his delight in determining to “excel to the edifying of the church” (1 Cor 14:12). The one imparting spiritual benefit to the people of God through the exercise of the gift given to him, is a good steward of God’s grace. As it is written, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen” (1 Pet 4:10-11).

IMPARTING SOMETHING SPIRITUAL Paul’s longing was not driven by a desire for mere friendship in the flesh. He was seeking the spiritual advantage of the people of God–bringing them to maturity in Christ. He was also endeavoring to fulfill His appointed ministry.

The Apostle did not express this desire to everyone. In fact, it is only expressed to the churches in Rome and Philippi. He also spoke to Timothy after this manner: “Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy” (2 Tim 1:4). The recollection of

In my lifetime I have confronted relatively few people who have a driving compulsion to share what they have

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received from God with His people. This is always an evidence of a lack of faith in God and love for His people. The same Spirit who imparts spiritual gifts (1 Cor 12:4-9) will, if not quenched, lead the individual to the proper use of them.

rare such individuals are–spiritually established individuals. The early churches, for example, were “established in the faith” by the ministry of Paul and those with him (Acts 16:5). Timothy was sent to the Thessalonians “to establish” them so they would not be “moved” by the “afflictions” they were enduring (1 Thess 3:2).

through grace, Comfort your hearts, and stablish you in every good word and work” (2 Thess 2:17).

The Lord has made abundant provision for the stability of His people. He has provided gifts to perfect, or mature them through edification. The determined outcome is that they “be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into Him in all things, which is the Head, even Christ” (Eph 4:11-15).

It is always appropriate to minister to the earthly needs of God’s people, doing good to them (Gal 6:10). It is even better to minister to their spiritual needs, thus preparing them to live triumphantly in this world, and gain the world to come.

When Jesus told Peter Satan had desired to sift him, and that He was praying his faith would not fail, He said, “and when thou art converted, strengthen thy brethren” (Lk 22:32). This (“strengthen”) is the same word, and precisely the same concept. Strengthening the brethren is establishing them in the faith, making them solid and immoveable in Jesus. It involves feeding the sheep.

THE OBJECTIVE OF THE IMPARTATION And what was the objective sought by the Apostle sharing with them what he had received? It was not simply the fulfilling of an obligation. By the grace of God, Paul had become a participant in the very work of God. His objectives, therefore, aligned with those of God Himself. His ministry to them was “to the end ye may be established.”

No Provision for Juvenility There is no provision in Christ for remaining in a state of spiritual juvenility. I am painfully aware that the contemporary church receives stagnant disciples without the slightest twinge of conscience–but God does not. God is not glorified by unstable and ungrounded believers. The Lord Jesus is not honored by followers who are unable to stand, lacking firmness of conviction and the full assurance of faith. These conditions are a reproach to God, and negate any profession of faith. If God has determined we “be no more children,” and has made abundant provision that we no longer remain in that state, who is the person who can justify remaining there?

The word “established” is a key word representing a fundamental aspect of life in Christ Jesus. The word means to set something up so it remains immovable. It is the word used to describe Christ’s determination to lay down His life a ransom for many. “And it came to pass, when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem” (Lk 9:51). His determination was so evident the Samaritans did not receive Him “because His face was as though he would go to Jerusalem” (Lk 9:53). His mind was made up, and He could not be moved from His intention.

In nature, an eventual lack of maturity is an abnormality, and is so recognized. But in the realm of the Spirit, it is more than an abnormality. In nature, it is possible to be born with deficiencies that make maturity impossible. However, this is not the case in the Spirit. In Christ we become a “new creation,” and there are no flaws in that new creation. It progresses from “glory to glory,” being changed into the image of Christ by the Spirit of God (2 Cor 3:18). Those who do not eventually mature in Christ are a living contradiction of the very nature of spiritual life. Their status is totally unacceptable.

God Himself is devoted to this work. As it is written, “But the Lord is faithful, who shall stablish you, and keep you from evil” (2 Thess 3:3). And again, “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Pet 5:10). And again, “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints” (1 Thess 3:13). And again,“Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope

Establishment – A Necessity The establishment of the people of God is like that. It means their minds are firmly fixed on the goal, and they cannot be moved from it. They will stand the tests of flood and desert, of drought and fire. Those who are established do not vacillate. They do not waver, and are not double minded. They are reliable, consistent, and faithful under all circumstances.

Thus, through the Spirit, Paul has set the tone for this Epistle. It will contribute to the stability of the brethren. A message will be presented that will ground them in the faith, and enable them to stand

If you have been in Christ for any length of time, you know how exceedingly

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against the wiles of the devil. His aim is to make the saints better, their faith stronger, and their hope clearer.

places in the body is designed to contribute to the stability of His people. If what a person is doing in the name of the Lord brings no stabilizing influence to the saints, it has not come from God. It does not deserve to be associated with Jesus. At

the best, it is a fabrication of men, and at the worst a delusion of the devil. Both, of course, are totally unacceptable. It is no wonder that the Apostle extended himself to establish the saints of God. He knew the manner of the Kingdom.

I cannot leave this section without emphasizing that every ability the Lord

THE POWER OF MUTUAL FAITH

“12That is, that I may be comforted together with you by the mutual faith both of you and me.” While the Apostles were placed “first” in the church (1 Cor 12:28), they are not above the church. They are a part of it, and thus were advantaged by those to whom they ministered. In great tenderness, Paul confesses to this marvelous arrangement. Not only was he desirous to deliver to them what he had received, he was intent upon receiving benefits from them.

declared as He “Who comforteth us in all our tribulation” (2 Cor 1:4). Thus, the entire Godhead is involved in our comfort, encouragement, help, and consolation. Also, the Scriptures are affirmed to have been written that we “that we through patience and comfort of the scriptures might have hope” (Rom 15:4. Additionally the person who prophecies “speaks edification and exhortation and comfort to

entire world order. As a result it tends to wane without refreshment. The most holy of men have been brought to a status where they “were pressed out of measure, above strength, insomuch that” they even “despaired even of life” (2 Cor 1:8). When one “fights the good fight of faith,” there is constant need for building up, encouragement, and comfort. This is one of the many reasons contention among the people of God is so wrong. It tends to tear down rather than build up.

It is no wonder, therefore, that this is such a significant ministry in the body of Christ. Those who have no interest in ministering comfort and encouragement to the people of God have no reason to expect Divine support in their labors.

It is the nature of faith to bring glory to God and advantage to His people. Just as surely as faith honors God and Christ, bringing great delight to them, it also builds up the saints, bringing edification to them. There is a consistency in this Divine arrangement that never fails. The only way to displease God is to cease to live by faith. Likewise, the only way to fail to bring spiritual benefit to the brethren is to cease walking by faith.

A Different Word The word used here is different–a sort of compound word. The KJV translates it “comforted together” (sumparaklhqh/nai umparaklhqh/nai umparaklhqh/nai umparaklhqh/nai). Other versions read, “encouraged together”NKJV, NASB and “mutually encouraged.”NIV, NRSV The idea is that of reciprocation–each helping the other.

This is a form of spiritual synergy. Synergy is combined action where one part helps the other part to work better. Our fleshly bodies are an example of this type of Divine design. Thus an Apostle helps the church at Philippi to fulfill their ministry, while a representative from that church helped the Apostle to fulfill his ministry (Phil 2:25-28; 4:18-19).

COMFORT “Comfort” is one of the premier ministries of the Kingdom of God. The word “comfort” is a large one meaning to encourage, help, console, cheer up, and relieve from sorrow. It presumes warfare, opposition, and fleshly frailty. Interestingly, the word “Comforter” is applied to the Holy Spirit Himself (para,klhton para,klhton para,klhton para,klhton–John 14:16,26; 15:26; 16:7). It is said of the early church, they “were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit were multiplied” (Acts 9:31). In John 14:16, Jesus refers to the Holy Spirit as “another Comforter,” indicating that Jesus Himself was also a “Comforter.” In fact, He is called “the Consolation (para,klhsin para,klhsin para,klhsin para,klhsin--Comforter) of Israel” (Lk 2:25). In addition, God Himself is

men” (1 Cor 14:3).

In this way, the body of Christ is “tempered together” (1 Cor 12:24). The members are, by Divine determination, dependent upon one another. No one of them or group of them possesses all of the things available to them in Christ Jesus.

The Need for Comfort Rather than being a spiritual luxury, comfort is a necessity. Our status as strangers in this world (1 Pet 2:11), together with the opposition of Satanic hosts (Eph 6:12), and a contrary law within our members (Rom 7:23), require the refurbishment of our energies.

There are some things that must be “ministered” through those in fellowship with the Head, Jesus Christ. As it is written, “the Head, from which all the body by joints and bands having

Faith is in sharp conflict with the

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nourishment ministered, and knit together, increaseth with the increase of God” (Col 2:19).

beyond the point where advantage can be realized from other members of Christ’s body. It is important to observe we are not dealing with religious novelties here. Mutual edification is not denominational camaraderie or sectarian fraternity. The edification and strengthening of God’s people cannot be achieved by fleshly means. It can only come through faith, which is our sole means of accessing “spiritual blessings in heavenly places.”

submitted to its expressions. Who is able to discern the harm brought upon believers by expressions of unbelief! How many times I have heard such words

When Paul says “comforted together,” he is speaking of nourishment being ministered and knitting together resulting.

Jonathan, on the other hand, went to David in the woods “and strengthened his hand in God” (1 Sam 23;16). Upon beginning his leadership in Israel, David did the same with his soldiers. “And now may the LORD show kindness and truth to you. I also will repay you this kindness, because you have done this thing. Now therefore, let your hands be strengthened, and be valiant” NKJV (2 Sam 2:6-7). In the early church, Judas and Silas, “themselves being prophets also, exhorted and strengthened the brethren with many words” NKJV Acts 15:32). When Paul and company visited the churches, they “were strengthened in the faith, and increased in number daily” (Acts 16:5). This is the manner of the Kingdom.

MUTUAL FAITH The means through which “comforting together” is accomplished is “mutual faith.” Thus, the faith of one saint builds up and encourages the faith of another saint. The faith of an Apostle not only

A valid congregation of believers is engaged in mutual spiritual improvement. A more firm grip upon eternal verity is

A valid congregation of believers is engaged in mutual spiritual improvement. A more firm grip upon eternal verity is promoted. Hearts are encouraged to fight the good fight of faith and lay hold on eternal life. Heaven is made more clear, and earth is pushed into the background.

In my judgment, there is altogether too much activity in the churches that does not leave believers strengthened, edified, or comforted. Much of the dialog I hear these days is nothing more than academic prattle, or crudely stated opinions. It does not produce spiritual tenacity in the people of God, or lift them up above smoke of the battle field. It is too close to the earth and too far from heaven. It relies upon men, and not upon God.

strengthens the faith of a Roman believer, the faith of the Roman believer fortifies the faith of an Apostle. What a marvelous arrangement, and it is available to all!

promoted. Hearts are encouraged to fight the good fight of faith and lay hold on eternal life. Heaven is made more clear, and earth is pushed into the background. Where these things are not, to some degree, taking place, the gathering is actually pointless.

While measures of faith differ (Rom 12:3), the nature of faith remains the same. There is at least a twofold ministry of faith. First, it appropriates the grace of God, bringing us into God’s favor enabling us to appropriate righteousness (Eph 2:8; Rom 3:22,25; 4:5). Second, it equips the child of God to function within the body of Christ to the benefit of all. This particular verse refers to the latter ministry of faith. Paul will open this truth more extensively in the twelfth chapter. The bulk of my comments will be reserved for that section.

God has spoken too frequently and with too much clarity for their to be any ignorance on this subject. Edification is a fundamental activity among the faithful, and is not to take second place to other interests. “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Rom 14:19). “Let every one of us please his neighbor for his good to edification” (Rom 15:2). “Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thess 5:11). This is the type of activity Paul longed for.

There are no activities in the Kingdom that are unrelated to readying people to stand before God and receive an eternal inheritance.

There is a word declared in Joshua 14:8 that is appropriate here. Joshua compares the effect of the unbelieving spies on the people of Israel. “Nevertheless my brethren who went up with me made the heart of the people melt, but I wholly followed the LORD my God.”NKJV This is what unbelief does–it weakens those

No ministry, however lofty, puts one

UNFULFILLED PURPOSE

“13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but

was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.” Grace had so

enveloped the heart of the apostle that he rarely thought of anything but fulfilling his ministry–at least that is what comes

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across in Scripture. In a day of divided interests and lukewarmness this is a strange occurrence. Actually, it was not all that common in the first century. But zeal is still the standard for the people of God because that was the manner of the Savior. Isaiah prophesied of the Lord Jesus, that He “was clad with zeal as a cloak” (Isa 59:17). When Jesus “dwelt among us,” upon beholding His manner, “His disciples remembered that it was written, The zeal of thine house hath eaten me up” (John 2:17; Psa 69:9; 119:139). Now the Apostle declares how he has partaken of that Divine nature. Just as Jesus approached his ministry with zeal, so Paul entered into his ministry with zeal.

forbade them, but it is evident they were able to recognize His direction. But such was not the case with his intentions to go to Rome. That was a consistent desire of the apostle, and was neither rebuked nor forbidden by the Lord. I can only conclude, therefore, that Paul was in fellowship with the Savior in this desire.

expressing them often in your prayers.

HINDRANCE The most noble of intentions can meet with obstacles. Circumstance can raise, what seems to be, impenetrable walls between you and your desire. The phrase “let hitherto” means “hindered until now.” NKJV Later, Paul will say he had “been much hindered from coming to” the Romans (Rom 15:22). He does not say it was not yet time to come, but that he was hindered from coming. He does not say the Lord had told him not to come, but that he was hindered from coming.

Several years before Paul actually came to Rome, he expressed his deep desire to do so. After remaining in Asia for two full years, “Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome” (Acts 19:21). Around four years later, on a boat destined to be dashed to pieces in a storm, Jesus had appeared to Paul saying, “Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome” (Acts 23:11). It

The word “hindered” means prevented, forbidden, or withstood. Those who imagine their faith will invariably break down barriers instantly, need to examine this text carefully. We live in a spiritual environment where our intentions can be delayed, and even thwarted altogether. This is partially involved in “troubled on every side,” “perplexed,” “persecuted,” and “cast down” (2 Cor 4:7-9). While faith ultimately triumphs over these things, we are not to imagine they will not occur.

IGNORANCE UNWANTED There are aspects to life in the Spirit that are public, and are not to be hidden. This contradicts the course of nature, which tends to make people more private in the intentions of their heart. Already Paul has stated his fervent desire to come to the brethren at Rome (1:10-11). But he does not want them to suppose this was but a casual intention, easily forgotten, or placed into the background of thought when the door was not immediately opened. Many an unstable soul has had noble desires, only to abandon them because they could not be fulfilled when they desired. I have often pondered what marvelous opportunities have been passed by only because individuals have not been willing to “wait upon the Lord,” thereby renewing their strength (Isa 40:31).

There are aspects to life in the Spirit that are public, and are not to be hidden. This contradicts the course of nature, which tends to make people more private in the intentions of their heart.

Once Paul wrote to the Thessalonians, “Therefore we wanted to come to you; even I, Paul, time and again; but Satan hindered us” (1 Thess 2:18). However, even though “Hope deferred makes the heart sick,” yet when at last “the desire comes, it is a tree of life” (Prov 13:12).

was not until over two years later that Paul finally arrived in Rome (Acts 28:16), a little over two years after he wrote this Epistle.

Satan hinders in a number of ways. He has an allotted degree of power in nature. The fact that Paul was “shipwrecked” three times, and that a deadly serpent burst out of a bundle of sticks, fastening itself on Paul’s hand, were not mere happenstance (2 Cor 11:25; Acts 28:3). You may remember Satan’s assault against Job. It involved robbery, fire from heaven, a great wind from the wilderness, and sore boils from the sole of Job’s foot to the crown of his head (Job 1:15,16,17,19; 2:6-7). When the devil sifted Peter, he employed the questioning of some women (Matt 26:69-73).

It seems to me that “purposing” is a vital part of our labors in the Lord. After all, our salvation is associated with Divine “purpose” (Eph 1:9,11; 3:11; 2 Tim 1:9; 1 John 3:9). It is certainly in order to set our minds and hearts on some honorable Kingdom work, and to be intent about it. In fact, there is a rich fellowship to be had with our Lord in determining to fulfill our ministry in the body of Christ.

PURPOSING Those who imagine that prayers are only to be offered once, or that intentions must not be valid if they cannot be fulfilled quickly, are simply wrong. Paul states he had “planned many times to come” to the brethren in Rome.NIV He did not conclude that a failure to fulfill those plans indicated they were out of order.

I ought to point out, however, that Paul was sensitive enough to the Lord to recognize when his intentions were not in synch with the Divine agenda. Once, when they “tried to go into Bithynia” the Holy Spirit “did not permit them” (Acts 16:7). We are not told precisely how the Spirit

Do you have something you have “purposed” to do for the Lord? Is there some honorable work you have longed to do, that will bring glory to the Lord and a sense of fulfillment in your ministry? Do not abandon that purpose easily. Learn from our text to keep godly intentions,

There is a wide arsenal of weaponry that our adversary employs against us. He certainly cannot operate independently of

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God, to Whom he is responsible. However, from time to time, he is granted leave to put us to the test, and he does so aggressively. From a higher vantage point, this is the proving our faith. In such tests the extent of our trust is revealed, and the firmness of our resolution proved.

was more to Paul’s calling than preaching–although that was at its heart. Results were also involved. I have often heard people say “we are not held responsible for results.” There certainly is an element of truth in that saying, but it

The Lord Jesus declared that His Father would remove, or take away, “every branch” in Him that “beareth not fruit” (John 15:2). He further asserted hat the glory of God and our status as disciples hinged upon fruitbearing.

Fruitfulness is not an option– something that may or may not be possessed. Unfruitfulness, Jesus declared, is the result of the word of God being “choked,” or suffocated by the cares of this world

So it was with the Apostle. Time and again he sought to go to Rome. His commission as an Apostle compelled him to do so. The nature of the Gospel urged him to remain firm in his resolve. And the good word about the faith of the brethren in Rome also encouraged him to maintain his cause. Satan was neither strong enough or wise enough to stifle that desire. Faith gained the victory for Paul. It will do the same for you!

is too small to contain the whole of the matter. God has an intense interest in fruit, being glorified by it.

“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (John 15:8). We are not, therefore, considering something that is inconsequential.

Another Type of Delay But there is one other aspect to Paul being hindered that should be considered. Some delay was the result of preaching in other areas. “The Gentiles in Antioch and Syria and Cilicia” also needed to be tutored in the manner of the Kingdom, and thus Paul was sent there with Barnabas (Acts 15:22).

Fruitfulness Is Not an Option Fruitfulness is not an option– something that may or may not be possessed. It is something provided for by Jesus, and earnestly sought by God. He is glorified by fruitfulness, and dishonored by a lack of it. Unfruitfulness, Jesus declared, is the result of the word of God being “choked,” or suffocated by the cares of this world (Matt 13:22). It is a trait ascribed to “the works of darkness,” and with which we are to have “no fellowship” (Eph 5:11). The people of God are to be reminded to maintain good works “that they be not unfruitful” (Tit 3:14). In His mercy, God has provided resources so that we will “neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ” (2 Pet 1:8). However, NO provision has been made for NOT being fruitful! It appears to me that this is almost unknown among many who profess the name of Christ. Fruitlessness is altogether too common in the churches.

Fruit Among the Gentiles While Paul’s ministry was not limited to the Gentiles, they were the primary target of his labors. Now, he desired to “reap some harvest among”NRSV the Romans, as well as other Gentiles. The zeal with which he labored in the Lord’s harvest is a singular phenomenon in Scripture. By his own confession, and in tribute to God’s grace, he “labored more abundantly than they all” (1 Cor 15:10).

The Apostle zealously entered into his labors, all the while keeping his desire to go to Rome. He was willing to submit his will to the King, and wait for Jesus to use the key of David to open the appropriate door. He is a notable example for us all!

Even though the fruit was gathered for the Lord, yet Paul calls it his own. I assume this is because he really recognized no other work as worthy of his commitment than that to which the Lord had called him. He was a “laborer together with God” (1 Cor 3:9), and did his reaping in the name of the Lord. Too, as a good steward, he was garnering sheaves to give back to the Lord.

FRUIT The longing of the Apostle was related to His Apostleship. He was not seeking mere friendship in the flesh. How poignantly he states the matter: “that I might have some fruit among you also, even as among other Gentiles.” There

THE GOSPEL DEBT

“14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.” The power and effectiveness of faith can be seen in the perspectives and resolves it produces. Its superiority over a system of Law is thus seen. “The Law,” the Spirit affirms, “is not of faith” (Gal 3:12). Consequently, it did not produce the kind of resoluteness

revealed in our text. People “under the Law” were thus described by God: “Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men” (Isa 29:13). They remained aloof from God, even though He had spoken to them, directed

them, and “hewed them by the Prophets” (Hos 6:5). But this is not the case with those brought into a covenantal relationship with God through Jesus Christ. This verse (14) particularly confirms this to be true.

INDEBTEDNESS To be a “debtor” is to be under

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obligation. Further, the obligation is correct, offering no alternative but submission. The idea presented is that of one who has received something of great magnitude, and consequently is indebted.

detail made Paul “a debtor,” and he gladly accepted that status.

they were candidates for the Gospel.

Paul, seeing the true nature of the Gospel, and possessing the knowledge of God, preached the Gospel to those noted for thought, and to those not distinguished by their thinking. He knew the Gospel announced Divine provision for the learned and the unlearned.

GREEKS AND BARBARIANS The words “Greeks and barbarians” does not refer to where people lived, but to the language they spoke. “Greeks” were not people living in Greece, but people speaking the Greek language, which was

It requires only a modicum of thought to see viewing oneself as a “debtor” is not a response of the flesh. Flesh perceives no indebtedness to God, and therefore neither honors nor serves Him. Further, its servitude to sin is not perceived as slavery, but as a willing and right preference.

A REMARKABLE GOSPEL I have long marveled at the greatness of the Gospel of Christ. Over the years I have witnessed its transforming power in those who have believed it, embracing the Christ it proclaims. With joy I have witnessed people lacking formal training and disciplined thought become remarkably clear thinkers and articulate speakers. Without being soiled by the philosophies of men, I have seen them learn to read, speak, and reason upon the things of God. Their transformation was so thorough and effective, that those unacquainted with their past could not believe they were once “unlearned and ignorant.”

Those who are most cultured and refined need the Gospel, as well as those who are more savage and barbaric. Sophistication and crudeness are only veneers , or surface distinctions.

The indebtedness of which the Apostle speaks is an explanation of his desire to have “fruit” among the believers in Rome (verse 13). That desire was not driven by a fleshly view of them, or mere professional interest. There were higher motives.

The Nature of the Gospel Message The nature of the Gospel itself produces indebtedness among those receiving it. It is a proclamation for “every creature” (Mk 16:15). If offers a Divine resolution to a universal dilemma. The forgiveness (Eph 1:7), peace (Rom 5:1; 10:15), reconciliation (2 Cor 5:18-20), and justification (Acts 13:39) it announces are for “all men” (Rom 5:18). It announces a Savior that is for “all men” (1 Tim 4:10). That circumstance made Paul “a debtor.”

then the universal language. Under the reign of Alexander the Great, commencing in 336 B.C., Greek was promoted as the universal language. It was associated with culture and refinement.

When, therefore, Paul says he was debtor to the “Greeks and to the Barbarians,” he means to the cultured and refined, as well as uncouth and uncivilized. Those who are most cultured and refined need the Gospel, as well as those who are more savage and barbaric. Sophistication and crudeness are only veneers , or surface distinctions. Beneath those distracting appearances, “there is no difference, for all have sinned and come short of the glory of God” (Rom 3:23). Therefore, whether on the barbaric island of Melita (Acts 28:1-2), or in the Areopagus, “in the midst of Mars Hill,” surrounded by the most astute thinkers of the world (Acts 17:22, Paul was indebted to preach the Gospel.

I have also witnessed the most cultured and disciplined minds humbled by their acceptance of the Gospel. I have seen the learned become as fools, willing to abandon worldly wisdom in favor of the wisdom of God. Under the powerful influence of the Gospel, they came to depend upon God without any reliance whatsoever upon their natural abilities and powers. Their transformation was equally impressive, so that people no longer thought of them in regard to their fleshly attainments.

The Nature of the Apostolic Office The Apostolic office, by its very nature, involves serving the interests of another. The word “Apostle” means, an ambassador of the Gospel, one commissioned by Christ, a messenger that is sent.Strongs Such were sent by Jesus to preach and to bear fruit. As our Lord said, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain” (John 15:16). That commission made Paul “a debtor.”

Scriptural Examples We have examples in Scripture of men of disciplined thought being joined to those considered to be “unlearned and ignorant.” Moses, for example, “was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds” (Acts 7:22). Amos was “a gatherer of sycamore fruit” (Amos 7:14).

WISE AND UNWISE This is another way of looking at “Greeks and Barbarians.” The first view is of their culture, or appearance. The second is of their attainment. The Greeks were noted for their worldly wisdom. They had a precise language, books, libraries, and a host of philosophers as well. The Barbarians did not have these things. Philosophers and writings did not come from their ranks. Yet, with the “wise,”

The Condition and Nature of Man The condition of man, created by the entrance of sin and death, requires the hearing of the Gospel. “All have sinned” (Rom 3:23; 5:12), and therefore require the Good News of salvation for sinners. It makes little difference whether sinners are refined or crude, cultured or barbaric, they are all in a condemned state. That

Daniel, in the king’s court, was one in whom was found “an excellent spirit, knowledge, understanding, interpreting dreams, solving riddles, and explaining enigmas” NKJV (Dan 5:12). John the Baptist came from the wilderness,

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“clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey” (Mark 1:6).

from the writings and words of these men? Has there ever been a person who read the Gospel of John, First Second and Third John, and First and Second Peter, who concluded from those writings they were former fisherman? From the writings of Moses, would anyone conclude he had been raised in the house of

effectiveness of their ministry, was not owing to their natural abilities or former culture. The powerful influence of the Gospel and their affiliation with the Living God made them what they were! That is the nature of the Gospel. It elevates the lowly, and humbles the proud. It brings bread and water to all who thirst, regardless of their earthly pedigree. This single fact has had a profound impact upon my own spirit.

Paul was a Pharisee, “brought up at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers” (Acts 22:3; 23:6). Peter and John

The greatness of these men, and the effectiveness of their ministry, was not owing to their natural abilities or former culture. The powerful influence of the Gospel and their affiliation with the Living God made them what they were!

The Scripture establishes that outside of Christ, here are no real distinctions before God: “there is no difference.” Also, fleshly distinctions are not recognized in Christ Jesus, who is the heart of the Gospel. In Him “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female” (Gal 3:28).

were fisherman, noted among the religiously elite for being “unlearned and ignorant” (Matt 4:18-23; Acts 4:13).

Pharaoh, subjected to all of the wisdom of Egypt? Or, that Amos was a farmer, or John the Baptist someone living in the wilderness? Had we not been told Luke was a physician, would anyone have concluded that to be the case from the books of Acts and Luke, which he wrote? To ask these questions makes their answer very apparent.

The awareness of these circumstances, among other things, made Paul a “debtor” to everyone. Each of us have good reason to thank the Lord this is true. Only grace makes real distinctions among men–and those relate exclusively to our ministries within the body of Christ (1 Cor 12:28-29), and personal fellowship with Christ Jesus.

Who is the person who, after being acquainted with the words of Moses, Amos, John the Baptist, Paul, Peter, and John, will dare to decide from their words who was learned and who was unlearned? Which individual will venture to say who was educated and who was not, judging

The greatness of these men, and the

DETERMINED TO PREACH

“15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.” There is a remarkable amount of religious folklore that has been associated with preaching the Gospel. Some examples are, “No one should hear the Gospel twice until everyone has heard it once.” “The Gospel is only preached to sinners, believers are taught.” “You never preach to believers, only to unbelievers.” All of these, and more, have been driven by an institutional agenda, and have not one syllable of support from the Word of God. This verse will confirm this to be the case, and that, as we may expect, with great power.

therefore, he is a “debtor,” Paul now speaks of his determination.

his ministry: “as much as in me is.”

This sort of resolution brings great glory to God. When the heart is settled and solid about doing the will of God, the Lord Jesus is honored. May there be more of this type of attitude among those who are serving the Lord.

While it may appear cumbersome, the expression “as much as in me is” has great meaning. Again, different translations unveil something of this meaning. “Hence, my eagerness”NRSV. “That is why I am so eager”NIV. “Thus, for my part, I am eager”NASB. “As far as it depends upon me”Darby.

READINESS The cry of faith is “I am ready!” Every place faith dominates, readiness is made known. Readiness means forward in spirit, predisposed, and willing. Strongs It includes the idea of willingness and eagerness–chomping at the bit, so to speak. It is more than simply being prepared, like a speaker being ready to make a speech. Readiness means the matter is dominating the mind and pulling at the heart. It involves thinking about the matter, and looking intently for the opening of the door of opportunity by the Lord of hosts. Distracting issues have

In this expression we behold the yielded heart of the Apostle. No part of his real person stood against this resolve: “as much as in me is.” He was not struggling with whether the resolve was right or not: “as much as in me is.” Just as surely as he loved the Lord with all of his heart, and soul, and mind, and strength, so he was fully devoted to the execution of God’s will: “as much as in me is.” He had been transformed by the renewing of his mind (Rom 12:2), and thus was eager to fulfill

AS MUCH AS IS IN ME IS This is an extension of the thought expressed in the previous verse–that he is a debtor to all men. The word “So” is explanatory, as though he said, “That is why.” Others versions read, “hence” NRSV, “That is why”NIV, “Thus”NASB. Because,

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been settled, and any doubts resolved.

(v 12). There were a host of notable spiritual leaders among them (chapter 16). Yet, Paul is eager to come and “preach the Gospel” to them!

relevance to those who have believed and obeyed it. They have only been introduced to the Gospel. The best of us have but entered the vestibule of the “glorious Gospel of the blessed God” (1 Tim 1:11). The Good News of Jesus is an exceeding

On one occasion, Paul expressed his preparation for both living and dying in these words, “I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21:13). Another example of Paul’s readiness was expressed in relation to his imminent death. “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith” (2 Tim 4:6). That is an excellent epitaph for every believer to seek.

Let us forever put to rest any notion

Let us forever put to rest any notion that a single member of the body of Christ has passed beyond the necessity of hearing the Gospel. The pit from which such a notion has been lifted was created by a restricted and lifeless view of the Gospel of Christ.

Faith prepares us for the work of the Lord. It also produces the strong confidence required to enter into it with zeal. It was reliance upon the Lord that contributed mostly to Paul’s readiness, not mere academic preparation.

that a single member of the body of Christ has passed beyond the necessity of hearing the Gospel. The pit from which such a notion has been lifted was created by a restricted and lifeless view of the Gospel of Christ. No less than sixty-five times, churches and believers are told of the Gospel (Rom 1:1,9,15,15; 10:15,16; 11:28; 15:16,19,20,29; 1 Cor 1:17; 4:15; 9:12,14,16,18; 15:1; 2 Cor 4:4; 8:18; 9:13; 10:14,16; 11:7; Gal 1:7,11; 2:5,7,14; 3:8; 4:13; Eph 1:13; 3:6; 6:15,19; Phil 1:5,7,12,17,27; 2:22; 4:3,15; Col 1:5,23; 1 Thess 2:2,4,8,9; 3:2; 2 Thess 1:8; 2 Tim 1:8,10; Phile 13; Heb 4:2). The centrality of these references are evident.

large room, worthy of extensive and prolonged inquiry..

If there is one prevailing deficiency that exists in the modern church, it is its woeful ignorance of the Gospel. That unfamiliarity is the fountain from which unbelief, contention, and wayward conduct have come. Wherever the knowledge of the Gospel is lacking, so are all other matters relating to life and godliness. There is a great need in our time for powerful preachers of the Gospel–for men with insight and inner compulsion to open to the church what God has accomplished for them in Jesus. Refreshment and stability for the saints will result.

PREACHING THE GOSPEL TO BELIEVERS And what is it that Paul was eager, willing, and prepared to do? It was “to preach the gospel to you who are in Rome also.” Mind you, they were already “beloved of God” and “called to be saints” (v 7). Their faith had been reported “throughout the whole world,” being held in high regard (v 8). Paul even looked forward to being encouraged by their faith

Do not imagine the Gospel has no more

CONCLUSION

A BRIEF SUMMATION The powerful interrelationships of Scriptural truth are evident in this passage. With an expertise that can only come from the Spirit of God, the Apostle has woven a beautiful tapestry. He has included God, Christ, and the Spirit. The Scripture, the Prophets, and the Gospel have been mentioned. Christ Jesus has been seen as the Master sending His servant, the Son of God, and the Seed of David. He is affirmed to have been declared to be the Son of God with power through His resurrection from the dead. Paul has presented himself as called by God, designated as an Apostle, and separated to declare the Gospel. He affirms he received grace and Apostleship for the purpose of producing among all nations obedience that comes from faith.

The brethren in Rome have been identified as the beloved of God and called to be saints. Grace and peace have been conferred upon them from both the Father and the Son. Thankfulness to God is expressed for the faith of the brethren in Rome, and that it is spoken of throughout the world. God is called to witness that Paul is serving the Lord with his spirit, and in the Gospel of His Son. Prayer to God is mentioned as the means used to obtain a prosperous journey to the brethren at Rome. The Apostle expresses a profound desire to bring some advantage to the saints in Rome, and to be encouraged by their faith. Because of his indebtedness to all men, Paul desires to have some fruit among those in Rome, greatly desiring to come and preach the Gospel to them. And that is just his

introduction!

ONLY IN THE LORD Where can such remarkable versatility be found except in the Lord Jesus Christ? Where is it possible to develop such dexterity of thought, save in the power of the Holy Spirit? We have been wafted into higher realms, and prepared for heavenly tutelage. Great things will be brought to us in this most holy environment.

FLESH EXCLUDED The total absence of any fleshly values should be apparent to every one. Absolutely no significance is placed upon mere human accomplishments or natural abilities. Rather, the Apostle is moved to bring us into the place where God is “all in all” (1 Cor 12:6; 15:28; Eph 1:23).

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MANNER AND CONTENT It is true that God is “is above all, and through all, and in you all” (Eph 4:6). It is also true that “all things are of God” (2 Cor 5:18), and Jesus Christ is “Lord of all” (Acts 10:36). Both the manner and content of the Apostolic writings reflect these things with remarkable consistency. They never gave undue glory to man, or suggested there was such a thing as too much glory for God.

REAL PROFITABILITY Real spiritual profitability is experienced by faith and in heavenly places. It is always true, “the flesh profiteth nothing” (John 6:63). This is “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7). However men may choose to refine their natural abilities, it is still true, “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14).

wrote with an acuteness awareness of the God to whom they were accountable, and the Gospel that had been entrusted into their care.

The book of Romans is a rich resource of spiritual insight. But we must be “in the Spirit” to receive it. The subjects addressed in it will be delivered from a lofty perspective. The faith of the Roman brethren demanded that this be the case–and ours does as well. If we will come to the truth in recognition of the poverty of nature and the power of the Spirit, we will soon be receiving the understanding and perspectives required to fight the good fight of faith. God is greatly to be praised for having supplied such an abundance of truth! He is, after all, a God that is “abundant in goodness and in truth” (Ex 34:6). Truly, there is, as the song says, “manna all around.”

I realize these things are most evident to us when, in our hearts and minds, we are in the heavenly places. But these things are not apparent to every one wearing the name of Jesus. There is a remarkable amount of Christianity all around us that reasons after the manner of men, and ascribes glory to the flesh. It is enough to say that such things ought not to be.

These realities are why the Scriptures speak as they do. It is why they appear meaningless and unprofitable to those who are in the flesh. It is also why holy men of God never accommodated themselves to the flesh. Those spoke and

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801

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A Ministry for Hungry Saints, Series on Romans, Lesson
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200

The Epistle to the Romans

Lesson Number 27

GOD HAS PREDESTINATED GOD HAS PREDESTINATED

8:28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. 29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. 30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. 31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God's elect? It is God who justifies. 34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. – Romans 8:28-34 NKJV

INTRODUCTION

There is a remarkable progression of thought in the book of Romans. The spiritual advancement of the brethren in Rome provided an opportunity for the Spirit to open up some of the deep things of God. Their faith had been mentioned throughout the world (1:8) – and that without the presence of any Apostle. They had a “mutual faith” that would bring advantages to the Apostle Paul himself (1:12). With strong desire he longed to be with them, knowing they would profit from his presence (1:11). The brethren in Rome had proved faithful stewards of what had been given

to them, and therefore the grace of God now brings them more. This is according to the manner of the Kingdom. As it is written, “For whosoever hath, to him shall be given, and he shall have more abundance” (Matt 13:12; 25:29).

given to Paul? Hear him testify of the uniqueness of the things revealed to him. “If ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation He made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ), which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in

Whether it is a person or a congregation, those who handle the truth of God with thankfulness and faithfulness will be given more. Paul’s Apostleship is a confirmation of that. Remarkable insights were given to him because God counted him faithful (1 Tim 1:12). How is it that such marvelous insights were

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Righteousness Is Needed Because the need for righteousness is not readily perceived, the Spirit produced extensive arguments that confirmed that all men stand in need of this righteousness (1:19-3:20). Although men lived within the consistent and powerful testimony of creation, yet not a single offspring of Adam got the message. Although some engaged in a quest for the Lord, their quest fell short of Divine intention, and they ended up serving idols. Moral degeneracy also proliferated throughout the race (1:19-32).

us. God made a promise of blessing to this patriarch. The promise contradicted every form of human reasoning. There is not a law of human logic that could support what Abraham was promised. There was no possible way the promise could be fulfilled through natural means. What is more, it extended to generations after Abraham–even into eternity.

LESSON OUTLINE

I. GOD IS WORKING NOW (8:28) II. DIVINE DETERMINATION REVEALED (8:29) III. THE APPOINTED PROCEDURE (8:30) IV. THE RESPONSE OF FAITH (8:31) V. THE REASONING OF FAITH (8:32) VI. THE CONFIDENCE OF FAITH (8:33) VII. EVERYTHING IS ADDRESSED (8:34)

Confirming the power of faith, it is affirmed that “Abraham believed God.” He did not stagger at the promises of God, but was “strong in faith, giving glory to God.” As a result, God accounted, or imputed, Abraham’s faith to him as righteousness. That is, he received the righteousness of God because he believed.

If any are disposed to imagine that men only needed some direction to get on the right path, the Spirit shows us this is not the case. The Jews were given the Law, which identified sin with extraordinary precision. It also declared the consequences of sin and the rewards for righteousness. Both promises and curses were unusually strong. If any vestige of spiritual ability remained in fallen man, sufficient incentive was provided to awaken that latent ability.

Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph 3:2-10).

The record of Abraham is not for his sake alone. That is, it is not a mere historical account of the staggering accomplishments of a hero. Rather, he is an example of how God gives men His righteousness. His record is provided to assure us God will give us His righteousness if we believe the record He has given of His Son (4:1-25).

But this did not prove to be the case at all. The Jews, in covenant with God, ended up doing the same things as the Gentiles, who had no covenant with God. The conclusion is that “all have sinned and [do] come short of the glory of God” (3:23). They could not achieve righteousness without verbal direction from God. Nor, indeed, could they achieve it with such direction. All men need the righteousness announced in the Gospel of Jesus Christ!

The Practicality of Faith Faith is effective in the transformation of our lives. First, it brings the peace of God to us, in order that we may throw ourselves into the good fight of faith. Within the framework of that glorious peace, we come to glory in God, finding delight and great joy in His Person. The joy is so remarkable that we even glory in tribulations, aware that they are used of God to prepare us for glory.

This same principle is unveiled in the book of Romans. There is a lofty pattern of thinking here that is not found in other Epistles. Because of the remarkable statements made in this book, this elevated reasoning can easily escape us–like missing the forest because of the trees. A brief overview will serve to better prepare us for the text before us.

The Role of Faith With great power, the role of faith is declared in this Epistle. It is repeatedly affirmed that the righteousness given by God is appropriated by faith in men. That righteousness has now been made known in strict conformity with the testimony of the Law and Prophets. It is also realized independently of the works of the Law. In this circumstance God has excluded all human boasting. Valid boasting, or glorying, can only be in the Lord, from whom salvation in all of its glorious fulness comes (3:21-32).

Through faith we come into patience, or perseverance. Character is developed, which results in a dominating hope. The hope that is generated within us is so glorious, we are not ashamed of it. The love of God toward us is then shed abroad in our hearts by the Holy Spirit who is given to us. God’s purpose is being realized in those who have received His righteousness by faith (5:1-5).

A BRIEF OVERVIEW The Gospel of Christ From the affirmation that the Gospel is God’s power in order to the experience of salvation, the Spirit has deduced that the power of the Gospel is owing to its revelation of the righteousness of God. That righteousness is given to men upon the basis of their belief of the Gospel and faith in Jesus Christ. God is upright in conferring this righteousness upon men because of the accomplishments of His Son (1:16-18).

Christ’s Death Is Effective With great care, the Spirit refuses to allow us to glory in our growth, even though it is remarkable. Instead, He turns our attention to the death of Jesus Christ, which is the foundation for our

The Example of Abraham To assist us in laying hold of the function of faith Abraham is held before

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reception of righteousness. He confirms to our hearts that if such great things were wrought by Christ’s death, much more will be accomplished through His life. There is an upward movement that characterizes God’s working (5:6-11).

effects everyone who is under them–“ALL.” That condition also removes all boasting (5:12-21).

personal accomplishments, but in their faith (8:1-4).

Lest we imagine this allows for carnal, or fleshly, mindedness, we are reminded that death ALWAYS follows carnality. The mind that is not spiritual fights against God, and consequently God will fight against it (8:5-11).

Buried Into Death Those who were once dead in sin, are buried by baptism into Christ’s death. In that obedience they are “buried with him by baptism into death” –death TO sin. Their faith is to reckon, or reason, upon the reality of this experience. Those in Christ, because of their identity with Him, are “dead indeed unto sin, but alive unto God.” Consequently, they are to no longer yield their members as instruments of unrighteousness. Rather, their capabilities are to be yielded to God Himself. In Christ there is no room for willing involvement in sin, the wages of which is always “death” (Rom 6:1-23).

Given the Holy Spirit To assist us in the good fight of faith and the casting down of the expressions of the “old man,” God has given us the Holy Spirit. Faithfully He leads us through our faith to certain triumph over the flesh, thereby preparing us for glory.

The Holy Spirit testifies to us of our sonship, bearing witness with our spirits that “we are the children of God” (8:12- 17). It is an effective witness.

Inner Warfare Faith has spawned a war within the believers. The remnants of the old nature remain in them, being indissolubly tied to their bodies. Those remnants spew forth imaginations into the thought streams of the believer, causing great frustration. Faith has made sin repulsive in all of its forms. It produces a strong longing for Divine fellowship, and enables us recognize the vanity of this world and everything associated with it.

Suffering, Then Glory The sufferings endured by the believer are the appointed prelude to glory. They range from the fierce inner conflict believers endure to the oppositions of sinful men, and other matters related to being in this world. Because of the greatness of the glory that will be revealed “in us,” these sufferings are unworthy to be compared with it. They are a small price to pay for the privilege of reigning with Jesus.

The person who is justified does not want to contend with sin, particularly in himself. Even though weaponry is provided whereby imaginations and contradicting thoughts can be cast down, deliverance from “the body of this death” is longed for (7:1-25).

To assist us in our suffering, we are reminded the whole creation is groaning in travail, eagerly anticipating “the manifestation of the sons of God.” When they are unveiled at the appearing of Jesus, the whole creation will also be released from “the bondage of corruption.” Redemption will effect everything just as surely as sin did!

Only Two Men The condition of all men is traced to two men – Adam and Christ. They are federal heads of their respective generations. Everyone who is under them partakes of their likeness. The attitude of God toward each of them carries forward to all who are under them.

No Condemnation The Law does not allow for the thoughts with which the believer contends. Even though they are not wanted, the Law soundly condemns the individual in whom they are found. Notwithstanding this circumstance, we have been delivered from the Law in its condemning capacity (7:4).

The deep groanings of the believer extend beyond the perimeter of both human understanding and expression. For this reason, the Holy Spirit Himself comes along side of us to assist us in bearing up under the present affliction. Sufferings have a way of depleting our spiritual resources, yet we do not know how to pray about such things, for the experience itself is not fully comprehended. Thus the Spirit effectively “makes intercession for us.” God, who is looking for groaning souls, knows how

What is even more, the effect of each man, Adam and Jesus, is traced to a single deed of each. Adam’s act of disobedience, and Christ’s act of righteousness. Adam’s act was eating from the forbidden tree. Christ’s act was laying down His life a ransom for many. The single act of both Adam and Jesus

Within the context of fierce inner warfare, the Spirit fairly shouts to us: “There is therefore now no condemnation to them who are in Christ Jesus.” They are not condemned for having to contend with sin, for it is against their will. Their righteousness is not found in their

Divine Determination is not only a Reality, it is the Foundation upon which Faith rests --by Given O. Blakely

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the Spirit thinks, and thus honors His faithful intercession for us. The outcome is that we receive what we need to survive this world and prepare for the next, even though we did not know how to pray about it (8:18-27).

they must learn to fly high–to reason in the Spirit, and behold things from the heavenly point of view. Low and shallow thoughts do not serve God’s purpose, even though carnal men cry out for the simplification of the things of God.

Than that you should be put lower in the presence of the prince” (Prov 25:7). Better to reason in higher realms.

Far better to soar in Romans than to crawl in hermeneutics, philosophy, and the wisdom of men. Determine in your heart to rise into the heavenlies where you have been placed in Jesus (Eph 2:6). When you are there, living by faith makes more sense, and you receive more power to do so. This is the manner of Romans.

Behold the progression of those thoughts. They are like the pinions of the flying eagle that mounts higher and higher, until it soars in lofty climes. If the saints of God are to survive this world,

The Lord will not allow His children to grovel in the dust of simplicity. He calls them to “come up higher” (Rev 4:1; 11:12). As Solomon wisely said, “For it is better that he say to you, ‘Come up here,’

GOD IS WORKING NOW

“ 8:28And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” We have been presented with the complexity of spiritual life. It is being lived out in the crucible of conflict, suffering, and frustration. The matters over which we have no control are so numerous we cannot number them. It only takes a day of living by faith to confirm we are not reigning with Jesus yet. Those who boast of continual triumph have not told the truth. Either they are deceived, or they have deliberately m i s r e p r e s e n t e d t h e i r circumstance–and either condition is inexcusable. Now, the Spirit will show us that the heavenly Architect is working behind the scenes. We have not been left to shift to and fro with the winds of circumstance. Eternal objectives are being worked out in us.

the reality embraced. It cannot be demonstrated in human experience or satisfactorily explained through human logic. This should become very apparent to us as the Spirit develops this thought.

inward and outward ones. For the saints, no human experience stands on its own. It is part of a whole. It neither happens nor results in things unrelated to God’s purpose for us. Nothing is omitted, everything is included.

WORK TOGETHER

“Work Together” Things are not simply falling together by chance. They are BEING worked together by God Himself. Our experiences are the result of God weaving the tapestry of life, blending everything together like Joseph’s coat of many colors.

Trouble and suffering, Trouble and suffering, Trouble and suffering, Trouble and suffering, therefore, do NOT work therefore, do NOT work therefore, do NOT work therefore, do NOT work against salvation. against salvation. against salvation. against salvation. Rather, God works them Rather, God works them Rather, God works them Rather, God works them together to accomplish together to accomplish together to accomplish together to accomplish the fulness of salvation. the fulness of salvation. the fulness of salvation. the fulness of salvation.

Behind the scenes, undetected by the human eye, but discerned by faith, God is manipulating our circumstances. He is seeing to it that everything fits together. He will work the circumstances of Moses together, so that being raised in the king’s palace, and keeping sheep on the back side of the desert will all fit together. He will take the circumstances of Joseph–being thrown in a pit, sold to Ishmaelites, falsely accused by Potiphar’s wife, and life in prison–and will work it all together, making one harmonious whole of it all.

“ . . . all things work together for good . . . ” Other versions read, “God causes all things to work together for good,” NASB and “in all things God works for the good of those.” NIV This is a high view, like viewing the earth from a distant planet. It will enable us to obtain confidence and live boldly in the world.

WE KNOW Faith moves one into the realm of spiritual knowledge. This is not the mere knowledge of facts, but the persuasion of reality. This is NOT the knowledge of experience (from ginw,skomen ginw,skomen ginw,skomen ginw,skomen), or experiential knowledge. This is the knowledge of faith, which is not based upon experience. Rather, it is founded upon Divine affirmation. The word used here is oi;damen oi;damen oi;damen oi;damen, which is used throughout Romans (3:19; 7:14; 8:22,26,28). The only way such knowledge can be possessed is by believing what the Lord has declared. We will find there is no other proof for

Do not imagine these are only for the choice servants of God. This is the manner in which God works with all of His children. That is the point of this passage. What is more, only the Lord can cause everything to contribute to the ultimate advantage of His children–but that is precisely what He does.

Trouble and suffering, therefore, do NOT work against salvation. Rather, God works them together to accomplish the fulness of salvation.

“All Things” The “all things” have to do with the conflicting experiences of life–both the

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“For good” It is possible for everything to work together for a curse–working against the individual (Deut 2:15). This is how it is with the ungodly. Everything is actually working against them. From time to time, it may seem to the saints like this is their lot also. But this is not the case. God is working everything together for their good–their ultimate advantage.

the ordinary knowledge of men, being driven by faith. Such knowledge does not require immediate evidence that everything is being worked together for good. A word from God will suffice to proceed confidently to live by faith. Faith needs nothing more than that!

laid down his life for us” (1 John 3:16).

In return for this love, God manages our lives, so that everything ultimately fits together, contributing to our good. The perception of this fuels both love and zeal. Those who try to love God out of a sense of mere obligation, as dictated by the first and greatest commandment, will experience great difficulty. But when they see the truth of this verse, their love for God will grow by leaps and bounds.

The bottom line is this: the end of those for whom God is working everything together for good will be better than their beginning. The best words will be heard at the conclusion of their race. The largest advantage will be given to them after heaven and earth have passed away, and there is no more sea.

This does not mean that every experience of life is good of itself. Rather, it is being fitted into the whole of God’s purpose. In the end, everything will fit together for the advantage of the child of God. The sea and the wilderness will prove to have been advantages. The barren desert and the fruited plain will both make the child of God better, fitting him for his eternal inheritance.

If our love for God wanes or diminishes, life begins to work against us. Not only is God working all thing together for good to those who love Him, He is doing it in direct proportion to their love. One has only to consider men like Joseph, David, Daniel, and Paul to confirm this is true. If a waning of our love for God is not arrested, it can get to the point where God no longer works in us “both to will and do of His own good pleasure” (Phil 2:13). Candidly, that is a dreadful thing to contemplate, for if God is not working all things together for our good, it will not be possible for good to come to us.

THOSE WHO LOVE GOD

This statement confirms that This statement confirms that This statement confirms that This statement confirms that loving God is not natural for loving God is not natural for loving God is not natural for loving God is not natural for men, else there would be no men, else there would be no men, else there would be no men, else there would be no point to this affirmation. Loving point to this affirmation. Loving point to this affirmation. Loving point to this affirmation. Loving God is the response of a faith God is the response of a faith God is the response of a faith God is the response of a faith that perceives God loved us. As that perceives God loved us. As that perceives God loved us. As that perceives God loved us. As it is written, it is written, it is written, it is written, “We love him, “We love him, “We love him, “We love him, because He first loved us” because He first loved us” because He first loved us” because He first loved us”

Allow Joseph to come to the witness stand on this matter. Although the good was not seen from the beginning, let him tell you how the adversity to which he was subjected was “worked together” by the living God. He speaks to his hateful brothers, who sold him into a most grievous slavery. “Do not be afraid, for am I in the place of God? But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Gen 50:19-20).

CALLED ACCORDING TO HIS PURPOSE The identity of the ones for whom God is working everything together for good is here expanded. Not only are they the ones who love God, they are described as “the called according to His purpose.”

It is not the portion of everyone to have God work everything together for their ultimate good. This is not common to everyone. Amos once spoke of everything working against those who displeased the Lord. “It will be as though a man fled from a lion, And a bear met him! Or as though he went into the house, Leaned his hand on the wall, And a serpent bit him!” NKJV (Amos 5:19).

Joseph knew this AFTER the fact. In one place, Paul knew it BEFORE the fact. It will be comforting to hear him testify. “Some indeed preach Christ even from envy and strife, and some also from good will: the former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice. For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ” (Phil 1:15-19). You can see what effect the spiritual knowledge of this has upon the elect of God. I say “spiritual knowledge” because it is above

The Called Several versions read “THE called” (KJV, NKJV, Websters). From a linguistic viewpoint, the article “the” is not in the original text. However, the use of the identifier “the” is proper. The word “called” is not a verb, but an adjective (klhtoi/j klhtoi/j klhtoi/j klhtoi/j). That simply means it describes a people, not an activity. Here the word “called” is used to denote those who have accepted the call, and not the call itself. Even the versions that do not contain the word “the” emphasize that “called” refers to the people themselves: “those who are called,” NASB “who have been called,” NIV “who are called,” NRSV

The blessing set before us belongs exclusively to “those who love God.” God is not on the side of anyone else, but He IS on the side of everyone who loves Him. This statement confirms that loving God is not natural for men, else there would be no point to this affirmation. Loving God is the response of a faith that perceives God loved us. As it is written, “We love him, because He first loved us” (1 John 4:19). And again, “Hereby perceive we the love of God, because he

and “them that are called.” ASV This emphasis is confirmed by the following verses that elaborate on the people

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themselves, and the God who has saved them: i.e., “for whom. . . ”

some did NOT come to Him.

the Lord shall be saved” (Rom 10:13). From one perspective, God does save men because they call upon His name, or cry out to receive what is promised in the Gospel of Christ. Our text, however, goes deeper into our salvation. In it, the Spirit is dealing with foundational matters. He does not want our faith to rest in the fact that we called upon the name of the Lord. Rather, it must rest on the fact that God called us according to an “eternal purpose.”

“The called” are those in whom all of this has been accomplished. They are the ones who have heard the Gospel of Christ. They are the ones who have “believed through grace” (Acts 18:27). God has “drawn” them to Jesus, opening their hearts so they could “respond to the things spoken” NASB (Acts 16:14). “The called” are those who have “turned to

By saying “the called,” the Spirit places the EMPHASIS on the One who called rather than the one responding to the call. This is again confirmed by the Spirit’s elaboration. He does not develop what men did, but what was done by the Lord. From another perspective Jesus said, “No one can come to Me unless the Father who sent Me draws him . . . Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father” (John 6:44,65). No one comes to the Lord who is not first invited. Further, they only come because they have been invited.

It may appear trite to say so, but it is not the It may appear trite to say so, but it is not the It may appear trite to say so, but it is not the It may appear trite to say so, but it is not the Gospel that calls us. Rather, it is God Himself Gospel that calls us. Rather, it is God Himself Gospel that calls us. Rather, it is God Himself Gospel that calls us. Rather, it is God Himself calling through the Gospel. There is an inward calling through the Gospel. There is an inward calling through the Gospel. There is an inward calling through the Gospel. There is an inward drawing that takes place in this call–a wooing drawing that takes place in this call–a wooing drawing that takes place in this call–a wooing drawing that takes place in this call–a wooing toward the Lord Jesus through the Holy Spirit. toward the Lord Jesus through the Holy Spirit. toward the Lord Jesus through the Holy Spirit. toward the Lord Jesus through the Holy Spirit.

Called by the Gospel This call is facilitated through the Gospel, as affirmed in Second Thessalonians. “God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:13-14). However, the calling by the Gospel does not in itself guarantee the benefit of Romans 8:28.

God from idols to serve the living and true God; and to wait for his Son from heaven” (1 Thess 1:9-10). They have been called “with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began” (2 Tim 1:9).

Our identity with God is NOT in order to the fulfillment of our purposes. Rather, it is that His “eternal purpose” might be fulfilled (Eph 3:11). Further, this is a purpose God has “purposed in Himself” (Eph 1:9). The NIV reads, “which He purposed in Christ.” This accords with Ephesians 3:11: “According to the eternal purpose which He purposed in Christ Jesus our Lord.” This objective will be expounded in the next two verses with a most unusual power.

Those in Christ Jesus are described as individuals “whom He called, not of the Jews only, but also of the Gentiles” (Rom 9:24). The expression “the called,” therefore, is a weighty one indeed. What is here said concerning them powerfully confirms that: God is working everything together for their good. Further, what is said of these people in the following verses removes any notion that this is a loose and fragile concept.

It may appear trite to say so, but it is not the Gospel that calls us. Rather, it is God Himself calling through the Gospel. There is an inward drawing that takes place in this call–a wooing toward the Lord Jesus through the Holy Spirit. Jesus referred to this drawing when He said, “No one can come to Me unless the Father who sent Me draws him . . . Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father” (John 6:44,65). In that particular text, Jesus was not only explaining WHY people came to Him, He was also declaring why

The point being made is simply this: for everyone who has been effectively called into the execution of God’s eternal purpose, God is working everything together for their ultimate good. Their path is being Divinely orchestrated so as to conclude in their good and God’s glory. The ultimate objective to be realized is “good.” It is our business to take hold of this by faith.

According to His Purpose The Spirit is now making a critical distinction. It is quite true that “whosoever shall call upon the name of

DIVINE DETERMINATION REVEALED

“ 29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.” Here we confront one of the most controversial verses in all of

Scripture. However, we must not allow ourselves to approach it as though it was controversial. Rather, it is to be seen as a Divine expression that will sustain faith and bring confidence to our hearts. As for myself, I will approach this verse as a

precise and inspired statement of truth. Its meaning will not hinge upon word definitions, but on Apostolic doctrine. Its purpose is to confirm to our hearts what God’s intention is, and to persuade us He is fully able to accomplish it in us.

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DIVINE FOREKNOWLEDGE “For whom He foreknew . . . ” Nearly all versions, both older and contemporary, use the word “foreknew” or “did foreknow.” Some freer translations read, “those of whom he had knowledge before,” BBE “God knew his people in advance,” NLT and “He decided beforehand who were the ones.” NJB I give these translations to confirm this is a very weighty expression.

favor rested, even before the foundation of the world. These are the individuals toward whom He was inclined. In our consideration of this facet of the Divine character, care must be taken to allow the Scriptures to form our concepts, and not theological positions developed by men.

5:36). There is only way to account for “the Man Christ Jesus,” and that is the determination of God Himself. Indeed, Jesus did volunteer to do God’s will, but only after (speaking as a man) it had been established (Heb 10:4-8). Can you imagine the absurdity of the children of God standing before the throne of the Almighty upon the basis of their own words and deeds? Their involvement in salvation must be upon the same basis as that of their Savior!

Associated with Determination The foreknowledge of God is also associated with Divine determination. It CAUSES things to happen. This use is seen in Acts 2:22-23. “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.” Other versions read “determined purpose and foreknowledge of God,” NKJV “predetermined plan and foreknowledge of God,” NASB and “God's set purpose and foreknowledge.” NIV

Both doctrinally and linguistically, therefore, the word “foreknow” is related to Divine purpose and intent, not merely to prescience, or seeing things ahead of time.

Further Confirmation To further confirm that our salvation is not the result of God knowing ahead of time what we would do, the Spirit declares, “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9). However difficult it may be to receive these things, it is on the part of wisdom to simply believe them. Faith is fully capable of acknowledging this truth and deriving comfort from it.

Surely no one would affirm God simply foresaw that Jesus would be delivered to death. Rather, God’s foreknowledge related to what He had determined to do. Peter uses the word in the same way when, through the Spirit, he refers to saints as “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ . . . ” (1 Pet 1:2).

The foreknowledge of God is also related to the placement of His love. This is the sense of the passage before us. It is also referred to in the eleventh chapter. “God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, ‘LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life?’ But what does the divine response say to him? ‘I have reserved for Myself seven thousand men who have not bowed the knee to Baal’” (Rom 11:2-4).

The word “foreknow” emphasizes Divine choice, not mere foresight. The teaching of the passage will confirm this. It is also supported by the meaning of the word itself. One of the primary meanings of the word used here (proe,gnw roe,gnw roe,gnw roe,gnw), which meaning lexographers apply to this text, is “select in advance, choose, or appoint before hand.” BarclayNewman Doctrinally, when it comes to what is done, God’s foreknowledge applies to what HE does. “Known to God from eternity are all HIS works” (Acts 15:18). This even applies to the birth and positioning of men. “From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live” (Acts 17:26). NIV

Christ’s Foreordination This is further confirmed in First Peter, where the same word for foreknowledge is used (proegnwsme,nou proegnwsme,nou proegnwsme,nou proegnwsme,nou). “For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you” NASB (1:20). Other versions read “foreordained,” KJV,NKJV “chosen,” NIV and “destined.” NRSV

There Are Special People God has revealed those to whom He is attracted, and for whom, He will make provision. All of these are affirmed in full awareness of the fall of man, and the corruption that resulted from that fall. A few Divine utterances on this matter will suffice to establish who will find favor in the eyes of the Lord.

When Christ was among us, He traced His total involvement in the will of God to the Father Himself. He did the will of the Father (John 5:30), said the words the Father had given Him to say (John 12:50), and did nothing except what he saw the Father doing (John

It should be clear to us that God did not conceive of an eternal purpose in view of what man would do. Those whom God “Foreknew” are those upon whom His

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1. “For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward Him” (2 Chron 16:9). 2. “For all those things hath Mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word” (Isa 66:12). 3. “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psa 34:18). 4. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise” (Psa 51:17). 5. “Though the LORD be high, yet hath He respect unto the lowly: but the proud He knoweth afar off” (Psa 138:6). 6. “But in every nation he that feareth him, and worketh righteousness, is accepted with Him” (Acts 10:35).

28:9). He “tests the hearts and minds” of men (Psa 7:9), and “sees the mind and the heart” of every man (Jer 10:12).

is no difference between Cain and Abel, neither of which were born again. Nor, indeed, does it suggest there was no inner distinction between Hezekiah and Sennacherib, or David and Saul. So far as being dominated by sin is concerned, “all have sinned and come short of the glory of God.” No person is able to change their condition themselves. All of them need a Savior. There is no inherent goodness in any of them. On this, there is no question. It is a matter of revelation (3:10-12).

In all of these searchings, it is my understanding that God perceives capacities and inclinations as well as accomplishments.

This is involved in God knowing and separating Jeremiah before he came out of his other’s womb (Jer 1:4-5). It is also

Tenderness of heart is Tenderness of heart is Tenderness of heart is Tenderness of heart is what endeared people like what endeared people like what endeared people like what endeared people like Jacob, Joseph, David, and Jacob, Joseph, David, and Jacob, Joseph, David, and Jacob, Joseph, David, and Cornelius to the Lord. None Cornelius to the Lord. None Cornelius to the Lord. None Cornelius to the Lord. None of these individuals were of these individuals were of these individuals were of these individuals were born again at the time born again at the time born again at the time born again at the time God’s favor came to them. God’s favor came to them. God’s favor came to them. God’s favor came to them.

Yet, there is a depth to the human nature, into which God alone can peer. He has declared in His Word that He does search the inner recesses of the heart. In my judgment, His foreknowledge relates to the hidden part of man, known only to Him. I gather these are the things God has declared He looks for.

A Case In Point We have an example in Scripture of people who responded to the Gospel according to Divine appointment. Although a highly controversial passage, its wording is quite clear. The occasion was the preaching of Paul in Antioch of Pisidia. The whole city was set on fire with the powerful preaching of the Apostle, with “almost the whole city” coming together on the Sabbath day “to hear the Word of God” (Acts 13:44). However, “when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul.” Intolerant of their heartless opposition, Paul and Barnabas “grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth’” (13:46-47).

No person should balk at these statements, imagining that the fallen nature of man forbids the presence of such qualities. Tenderness of heart is what endeared people like Jacob,Joseph, David, and Cornelius to the Lord. None of these individuals were born again at the time God’s favor came to them. Three of them lived before an atoning sacrifice for sin and the indwelling of the Holy Spirit had been given. Yet God called David “a man after Mine own heart” (Acts 13:22). He said of Jacob, “Jacob have I love” (Rom 9:13). Cornelius, a Gentile centurion, was told, “Thy prayers and thine alms are come up for a memorial before God” (Acts 10:4). Whatever deficiencies they may have possessed, and whatever failures may have been found in these men, their sensitivity to God was their premier quality.

related to God loving Jacob before he was born, or had done any good or evil (Rom 9:11-13). This aspect of God is also revealed in Paul, who was separated from the mother’s womb, then called (Gal 1:15). Those who desire simplistic views of profound utterances need faith.

Some Difficulties I am aware that this introduces some difficulties. The Spirit has already informed us “there is none righteous, no not one” (Rom 3:10), and “there is none that doeth good, no not one” (Rom 3:12). With power He has affirmed, “There is none that understandeth, there is none that seekth after God” (Rom 3:10). What, then, is the point of the eyes of the Lord scanning the whole earth in quest of a man “whose heart is fully committed to Him?” NIV Why search the heart, weigh the motives, and test the mind?

The Lord “looks upon the heart” (1 Sam 16:7), and “weighs the spirits,” or motives, of man (Prov 16:2). The Lord “knows the hearts of the children of men” (1 Kings 8:39), “searches the hearts,” and “understands all the imaginations of the thoughts” (1 Chron

The Holy Spirit declares the Gentiles were glad when they heard this, adding, “And as many as had been appointed to eternal life believed” (Acts 13:48) NKJV,

In order to resolve this difficulty, some have said there are no distinctions at all among men. After all, the Scriptures affirm, “there is no difference, for all have sinned” (Rom 3:23). However, that does not mean there

NASB The KJV reads “ordained to eternal life.” Other versions read, “appointed for eternal life,” NIV “destined for eternal

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life,” NRSV“those marked out by God for eternal life,” BBE “those marked out by God for eternal life,” New Century “as many as were destined (appointed and ordained) to eternal life believed.” Amplified

Every major translation reads the same way–“appointed,” or “ordained.” Every paraphrased version but one reads that way also, the single exception being the Living Bible, which reads “and as many as wanted eternal life, believed.” No small number of people have adopted this view– i.e., that the word “ordained,” or “appointed,” refers to what the people themselves desired, and not God. This view is based on a variant meaning of the Greek word meaning: “disposed toward,” or “agree upon.” Thus the verse is imagined to say, “as many as were disposed to eternal life believed.” If Acts 13:48 was the only place where such a thing is declared, we might be more tolerant of these would-be scholars. However, when God speaks on the subject elsewhere with even greater clarity, and when the combined linguists of the centuries agree on the general use of the word, we can hold no sympathy whatsoever for such a meager and watered down view.

impose salvation on anyone who is hardened.

13. The day of judgment has been appointed by the Lord (Acts 17:31). 14. Jesus appointed a kingdom to His disciples (Lk 22:29).

THE FACT OF PREDESTINATION “For whom He did foreknow, He also did predestinate . . . ” At this point, the Holy Spirit is very specific. Remember, He is building the confidence of the people of God, providing a foundation for their faith. That foundation will not be what they have done, but what the Lord has done!

With great power, the Lord declares that predetermination is a part of His nature. “Remember the former things of old, for I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, And from ancient times things that are not yet done, Saying, ‘My counsel shall stand, and I will do all My pleasure,' calling a bird of prey from the east, the man who executes My counsel, from a far country. Indeed I have spoken it; I will also bring it to pass. I have purposed it; I will also do it” NKJV (Isa 46:9-11).

God alone effectively predetermines things that will come to pass. He has clearly revealed this aspect of His nature. God Almighty determines, and brings to pass, certain things in a moral arena, where it looks as though human choice is the sole factor. A few reminders should suffice to establish this fact.

Believing, or having faith, cannot be accounted for by human disposition. It is the Lord who opens the heart in order that people may respond to the Gospel (Acts 16;14). Faith is “obtained” (2 Pet 1:1). Those who believe do so “through grace,” not human disposition (Acts 18:27). Faith does come “from God the Father and the Lord Jesus Christ” (Eph 6:23).

Categorically we are told believers were “chosen” in Christ “before the foundation of the world” (Eph 1:4). The living God “predestinated” them “to adoption as sons by Jesus Christ to Himself” (Eph 1:5). Those in Christ obtain an inheritance because they have been “predestinated according to the purpose of Him who worketh all things after the counsel of His own will” (Eph 1:11). The Thessalonians were told, “God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:13-14). God’s choice was implemented through the separating

7. The birth of Isaac was according to God’s appointment, and at an appointed time (Gen 18;14). 8. The plagues leveled against Egypt took place at a Divinely appointed time (Ex 9:5). 9. The good and sound counsel of Ahithophel was overthrown by God’s appointment (2 Sam 7;14). 10. The laws of nature were appointed by God (Jer 33:25). 11. The purchase of the potter’s field with the betrayal money of Judas “as the Lord appointed” (Matt 27:10). 12. The times and exact places where people would live were appointed by God (Acts 17:26).

The people of God must be willing to accept Divine affirmation without questioning it. What God does will not violate any aspect of His person, nor will it find Him imposing a blessing upon those who do not desire it. That is the genius of salvation. It also is the reason why salvation in its totality will, in the end, be ascribed to God, and God alone (Rev 7:10; 19:1).

Thus, the “foreknowledge” of God is associated with His choice, His determination, and His will. It is just, and will not overlook any tender heart, or

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power of the Spirit and the belief of the truth of the Gospel by the people. However, just as in the passage we are considering, the call by the Gospel came after the Divine determination had been made. None of that removes the responsibility to believe, or excuses the presence of unbelief.

8:29-30), “predestinated” (Eph 1:5,11), “foreordained” (1 Pet 1:20), “foreknow” (Rom 8:29), “foreknew” (Rom 11:2), “foreknowledge” (Acts 2:23; 1 Pet 1:2), “determined before” (Acts 4:28), “chosen” (Eph 1:4; 2 Thess 2:13; 1 Pet 2:9), and “elect” (Matt 24:24; Rom 8:33; Col 3:12; Tit 1:11 Pet 1:2), and “elected” (1 Pet 5:13). The fact of predestination, therefore, cannot be effectively negated or questioned. God has extended Himself to make this aspect of His character known. Those who make a studied practice of either ignoring God’s predestination, or disputing its existence, will eventually have to explain to God why they did.

The “IMAGE” of His Son Why does the Spirit say “image of His Son?” Why not simply say “conformed to His Son?” Remember, the passage before us is elaborating on the manner in which we are being brought to glory. We are coming through the veil of sufferings, being “saved by hope.” What we will ultimately be is determining the pathway through which we are being led. We are “heirs of God and joint heirs with Christ” (8:17). That has to do with our future, and our present affiliation with God, through Christ and by the Spirit, is preparing us for that future. In this glorious work, the Son of God is set before us through the Gospel. That presentation is, in a very real sense, “the image of His Son.”

When the early church effectively prayed for boldness and power, they explained the death of Jesus through the hands of lawless men, by tracing it back to God’s pre-determination. “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done” (Acts 4:27-28). They did not have the theological confusion and difficulties that characterize our generation. They were more interested in declaring the Gospel with power than preserving the wilted doctrines of an emaciated institution. Oh, for a return to the purity of faith in and love for the Lord.

PREDESTINATED CONFORMITY The predestination of God is not a

The idea is that God, through the Gospel, has set before us the Image to which we are being conformed. Of particular emphasis is that suffering is one of the means through which this conformity is being accomplished. As the Spirit said through Peter, “But when you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps” (1 Pet 2:21).

The meaning of this passage is The meaning of this passage is The meaning of this passage is The meaning of this passage is this: God has predetermined this: God has predetermined this: God has predetermined this: God has predetermined that everyone He adopts as sons that everyone He adopts as sons that everyone He adopts as sons that everyone He adopts as sons (8:19) will be fashioned to bear (8:19) will be fashioned to bear (8:19) will be fashioned to bear (8:19) will be fashioned to bear the the the the “image of Christ.” “image of Christ.” “image of Christ.” “image of Christ.” That is That is That is That is not a commandment, it is a not a commandment, it is a not a commandment, it is a not a commandment, it is a predetermination. It is not a predetermination. It is not a predetermination. It is not a predetermination. It is not a possibility, it is a predestined possibility, it is a predestined possibility, it is a predestined possibility, it is a predestined purpose. purpose. purpose. purpose.

The Gospel itself is associated with the predetermination of God: “but we speak God's wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory” NASB (1 Cor 2:7). This, of course, accounts for the effectiveness of the Gospel – why it is “the power of God unto salvation” (Rom 1:16).

Not A Sudden Departure Our text is not a sudden departure from the line of reasoning being developed. Ponder again what marvelous thoughts have been presented to us.

lifeless doctrine. Nor, indeed, does it center around the individual believer. The Lord’s determination has to do with the culmination of His work. This is the revealed destiny of everyone who lives by faith, or is “in Christ Jesus.” “For whom He foreknew, He also predestined to be conformed to the image of His Son.” Other versions read, “the likeness of His Son,” NIV “be made like His Son,” BBE and “become like His Son.” NLT

Fulfillment Is Certain When we speak of predestination, we are speaking of something that is sure, and cannot fail of fulfillment. That is the whole purpose of this passage, to anchor our faith in the certitude of God’s “eternal purpose.” What God predestinates, or determines, comes to pass. Jesus was not only the one “foreordained before the foundation of the world” (1 Pet 1:20), He actually “laid down” His life, “a ransom for many,” in fulfillment of that predetermination.

15. Faith has brought us into a fierce struggle with the flesh (7:15-25). 16. We are not condemned, even though we struggle and are tempted (8:1-4). 17. No concessions can be made to the flesh, even though it makes demands upon us (8:5-8). 18. The Holy Spirit is assisting us in the struggle with the flesh, directing and empowering us to mortify it (8:9-13). 19. The Spirit testifies to our spirit that we are the sons of God, even though we are engaged in warfare (8:16). 20. Our sonship and future glory are related to our present sufferings (8:17).

The meaning of this passage is this: God has predetermined that everyone He adopts as sons (8:19) will be fashioned to bear the “image of Christ.” That is not a commandment, it is a predetermination. It is not a possibility, it is a predestined purpose. It is not a goal for which we are to strive, but a work God will do.

The vocabulary of the Holy Spirit, or words “taught by the Holy Spirit” NASB (1 Cor 2:13), include “predestinate” (Rom

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21. Our sufferings are not worthy to be compared with the glory that will be revealed in us (8:19). 22. The whole creation joins us in the travailing groans of expectation (8:20-22). 23. The redeemed are groaning in travail, expecting the redemption of their bodies (8:23). 24. The expectation of hope enables us to fight the good fight of faith (8:24-25). 25. The Holy Spirit helps our infirmities, making effective intercession for us, because we do not know what to pray for (8:26-27). 26. God Himself is working everything together, including our suffering and groaning, for our ultimate good (8:28).

affirmed in Second Corinthians. “But we all, with open [unveiled] face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (3:18). Later in the same book, this reality is stated again: “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (4:6).

standing at the right hand of God.” The sight was so glorious he shouted, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!” NKJV (Acts 7:55-56). Now, we will see how that perception influenced Stephen.

The council immediately led Stephen out of the city and stoned him. As the stones struck upon this saint, he knelt down, crying out with a loud voice: “Lord, do not charge them with this sin” (Acts 7:60). What had happened? In his sufferings, Stephen was given to see the Lord Jesus, and was conformed to the image he perceived! His response to his own sufferings precisely conformed to the Lord’s own response to those who killed Him: “Father, forgive them; for they know not what they do” (Lk 23:34).

In our sufferings, the Holy Spirit In our sufferings, the Holy Spirit In our sufferings, the Holy Spirit In our sufferings, the Holy Spirit so powerfully intercedes for us so powerfully intercedes for us so powerfully intercedes for us so powerfully intercedes for us that God enables us to see that God enables us to see that God enables us to see that God enables us to see Christ Jesus, His Son, more Christ Jesus, His Son, more Christ Jesus, His Son, more Christ Jesus, His Son, more clearly and precisely. As we clearly and precisely. As we clearly and precisely. As we clearly and precisely. As we behold that revealed behold that revealed behold that revealed behold that revealed “image of “image of “image of “image of His Son,” His Son,” His Son,” His Son,” we are actually we are actually we are actually we are actually conformed to what is perceived. conformed to what is perceived. conformed to what is perceived. conformed to what is perceived.

Verses 29-30 explain WHY all is being worked together for our good. It is not just happenstance. Divine purpose is behind it all. God has predestinated that His children will be conformed to the “image.” or representation, of His Son. That predetermination is what guarantees the outcome–that all will work together for our good.

Our Ultimate Conformity We are being conformed the “image” of Christ now through the ministry of the Holy Spirit. To the degree we see Jesus, that change is accomplished “from one stage of glory to another.” When Jesus comes again, the conforming process will reach its culmination. Then, in the fullest and most precise sense, “we shall be like Him!” And what is the means through which that blessed conformity will be accomplished? We are not left to speculate on the matter: “because we shall see Him just as He is.” (1 John 3:2). We will be conformed to “the image” – what we behold. Then our beholding will be unfettered and complete–“just as He is.” For that reason, the conformity will be thorough! This is the predestinated purpose of the Almighty. It begins now, and will be consummated at the appearing of Christ.

This process refers to being changed by what we have beheld of Christ. God is conforming us to what we see, or perceive, of Christ Jesus. This is not cast into the area of personal opinion, for God Himself is the One revealing the Son. He does this through the Gospel, but in an intensely personal way. The principle is precisely the same as experienced by Moses in the holy mount. His person was altered by what he saw of God–which is precisely the point in Second Corinthians 3:7-18).

Conformity to the Image Involves Means This verse is not teaching a mere Divine appointment, but the means through which that sure and unaltered assignation will be realized! Because we are standing on holy ground, great care must be taken to properly present what is declared in this passage. I have sought to make a distinction between being conformed to the “image of His Son,” and being conformed to the Son. Let it be clear, we “shall be like Him,” according to the promise of God (1 John 3:1-2). When Jesus appears, we will also “appear with Him in glory” (Col 3:4), receiving bodies “like unto His glorious body” (Phil 3:20- 21). That is a precious truth that must be heartily embraced by the saints.

In our sufferings, the Holy Spirit so powerfully intercedes for us that God enables us to see Christ Jesus, His Son, more clearly and precisely. As we behold that revealed “image of His Son,” we are actually conformed to what is perceived.

Jesus is, then, a pattern of what believers are pre-appointed to become. While this must become our purpose also, that is not the point of this text. Here the Spirit affirms this to be God’s predetermined and unwavering purpose. This is the settled objective of the whole redemptive enterprise. There is not the slightest chance this will not be accomplished.

An Example We have a concrete example of this in the death of Stephen. When this mighty man of God was rejected by the Jewish council, Scripture says, “he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus

However, this is not what is being taught in the verses under consideration. God has predestinated His children will be conformed to the “image,” or representation, of His Son. In my judgment, this is declaring the same thing

As demonstrated throughout Divine

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history, God is fully capable of accomplishing His purpose. His word has gone out on this matter, and it will not return unto Him “void,” or “without accomplishing” what He has determined NASB (Isa 55:11). Those whom He foreknew will be “conformed to the image of His Son.” Their perception of Jesus will precisely determine what they become. It all begins here , in the midst of suffering. It will be brought to a glorious consummation when God shows, or unveils, “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6:15).

Although confronted by seemingly insurmountable obstacles, Paul “pressed on,” that he might “lay hold of that for which Christ Jesus has also laid hold of me.” NKJV Although he knew full well he had not yet apprehended, his aim became single, as he forgot the things that were behind and stretched forward to “things which are ahead.” He pressed “toward the goal for the prize of the upward call of God in Christ Jesus” (Phil 3:7-14). The result was that his labors were indefatigable. In fact he “labored more abundantly” than all the other apostles (1 Cor 15:10). He approached his appointment with the same kind of zeal the Son of God approached His (Lk 9:51).

make them more like their Savior! Comforting to Know It is comforting to know God has predestinated conformity to Christ’s image! From a practical point of view, that means you WILL become like what you see of Jesus. This does not refer to an intellectual view, but the persuasion of faith, which is “the substance of things hoped for, and the evidence of things not seen (with the eye).” What faith perceives of the Son of God will have as sure an effect upon man’s spirit as the sight of God’s glory had an effect on Moses’ face! The final transformation will come when those who were being changed in the earth behold the Lord Jesus in all of His glory!

The Relevance of Seeing Jesus All of this accents the importance of perceiving Jesus now–knowing and understanding Him! Preaching and teaching that opens Jesus to the understanding of people p r e p a r e s t h e m f o r transformation. When men do not see Jesus, they are shut up to nature. Through the revelation of the Gospel “we see Jesus” (Heb 2:9) – that is His “image.” It is through that perception that we are conformed to what we behold by faith!

What made the Apostle do this? Why was he so radically transformed from being a persecutor to being a member of

Furthermore, earth cannot produce a situation where the sight of Jesus can be effectively blocked! He can be seen while Stephen is being stoned. Paul and Silas can see him from prison, while their feet are in stocks. Peter can see him from a prison cell, and John the Baptist while he is on his way to be beheaded.

It is comforting to know God has predestinated conformity to Christ’s image! From a practical point of view, that means you WILL become like what you see of Jesus.

Not Predestinated to Be Sons, But Sons Predestinated to be Like THE Son This text is not teaching that God predestinated who would be saved, or become His children. I do not question this is taught elsewhere, although care must be taken in drawing unwarranted conclusions from those affirmations (Eph 1:4-5,11; 1 Thess 1:4; 2 Thess 2:13; 2 Tim 1:9; 1 Pet 1:2).

A Sterling Example for Us Allow me to bring Paul to the witness stand. He will confirm what I have said, and show the marvelous reality of God’s predetermined purpose. In a rare and extended declaration of what motivated him, Paul revealed the powerful effects of perceiving Jesus.

the household of faith? It is because he saw Jesus! He was being conformed to Christ’s perceived image! He knew this is how God has determined valid change to take place, and therefore determined to “know” Christ, experience the “power of His resurrection,” and be made “conformable to His death” through sufferings.

When Paul confronted Jesus, it constrained him to change his whole purpose and focus. Although he was part of an elite group within an elite race, and although he had unparalleled religious advantages, he counted all of them “loss for Christ.” He willingly and zealously did this “in view of the surpassing value of knowing Christ Jesus.” NASB In comparison to “gaining Christ” he saw everything else to be “dung.” With unparalleled fervency Paul desired to “know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death.” NKJV He was unrelenting in his pursuit of this objective.

Our text declares what God has predestinated concerning His children–those who are born of the Spirit. They will become like Jesus Christ! The process begins now, being especially made known in the crucible of suffering. It will be brought to completion when we behold the “only begotten Son” in all of His glory.

Deliver Us From Mere Academic Views How the church needs to be delivered from lifeless academic views of Jesus! The Gospel contains the only valid view of the Son of God, and it is to be believed, embraced, and heartily sought. Historical views of Jesus, however interesting they may appear, will never conform anyone to “the image of His Son.” Philosophizing about Jesus will not change anyone, or

All of this has a significant bearing on us now. Those who are presently being “changed from glory unto glory” have, in that change, the pledge of future glory. Those who are not being changed

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are not beholding Jesus! If it is true that God has predetermined that men will be conformed to the “IMAGE of His Son,” we had better keep that “image” in

Christ’s brethren are also His children. They are His brethren because God is their Father as well as His. As it is written, “For both He who sanctifies and

be “like Him.” All of His brethren will be “like Him.” That is God’s predestinated purpose. It cannot be negated or changed. It only remains whether or not we become involved in the conforming process here and now. If we do, we will be fully conformed to the “image His Son” when He appears. If we do not, His appearance will find us consigned to perdition.

Let Let Let Let itititit be clear in your mind be clear in your mind be clear in your mind be clear in your mind that that that that God’s God’s God’s God’s aim aim aim aim isisisis not not not not simply simply simply simply to to to to remit remit remit remit your your your your sin sin sin sin – although although although although that that that that isisisis necessary necessary necessary necessary for for for for the the the the larger larger larger larger purpose. purpose. purpose. purpose. Neither, Neither, Neither, Neither, indeed, indeed, indeed, indeed, isisisis His His His His objective objective objective objective form you to reach form you to reach form you to reach form you to reach all of the world for Jesus – although that too is involved in all of the world for Jesus – although that too is involved in all of the world for Jesus – although that too is involved in all of the world for Jesus – although that too is involved in the ultimate purpose. the ultimate purpose. the ultimate purpose. the ultimate purpose.

Salvation Is Not A Mere Formality With the era of an academic approach to the things of God, salvation began to be viewed as a mere formality. All manner of doctrines have been foisted upon men that represent salvation as a once-for-all experience that takes place at a given point in time. No essential change is perceived as taking place after that. Some have formulated this into a doctrinal statement. Others, refusing to adopt a creedal statement, simply live as though that were the case.

view. This is not a mere mental image, or an impression created by human imagination. Rather, it is the “image” developed by faith when the Gospel is believed, embraced, pondered, and preferred above all else.

those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying, I will declare thy name unto My brethren” NKJV (Heb 2:11). This circumstance is also reflected in the resurrected Lord’s words to Mary Magdalene, the very first person to whom He appeared following His resurrection. “ . . . go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God” (John 20:17).

THE REASON FOR PREDESTINATION What is the reason for God predestinating that His children be conformed to the “image of His Son?” It is marvelous for simplicity, yet mysterious because of its profundity. It is in order “that He might be the firstborn among many brethren.” The objective was to have a whole race of personalities that were like Jesus Christ. He was the “Firstborn,” the first of a new race who would all become like Him. They would be changed into His image.

Thus churches are literally filled with people who have made no apparent progress in the faith at all. They appear to see Christ no clearer than they ever did, and perhaps even less. There is no obvious conforming work going on. They do not seem to think more and more like Jesus, or increasingly see things with “the mind of Christ.” Most of these people have little or no confidence or assurance, and it is no wonder. It is difficult to have any degree of assurance when you are almost totally lacking any evidence of being related to Jesus!

The same individuals are also called Christ’s “children.” Thus, He is depicted as standing at last before the Father saying, “Behold I and the children which God hath given me” (Heb 2:13). Isaiah prophesied that the vicarious death of Christ would yield multitudinous offspring. “But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand” (Isa 53:10). The Psalmist boldly announced, “A seed shall serve him” (Psa 22:30). Jesus is like “a grain of wheat” that went into the ground, but brought forth “much fruit” (John 12:24).

Let it be clear in your mind that God’s aim is not simply to remit your sin – although that is necessary for the larger purpose. Neither, indeed, is His objective form you to reach all of the world for Jesus – although that too is involved in the ultimate purpose. The revealed purpose is not to build an institution or give you extraordinary health and wealth! Such delusions are unbecoming for the saints of God. Whatever good may be seen in them, they are centered in this world, not “the world to come.” The “image of His Son” is the point of conformity.

It is not our purpose to sit in judgment upon other people. There is One who is able to save or destroy (James 4:12). However, it is our obligation to boldly proclaim the revealed purpose of God–even, His predestinated purpose. Where that purpose is not taking place, there is no evidence of salvation. It is conceivable that God is conforming those who, because of flawed teaching or spiritual immaturity, are not yet aware of it. That is one of the reasons for this strong section of Scripture.

Aaron’s children were not like him (Lev 10:1). Eli’s children were not like him (1 Sam 2:12). David’s children were not like him (2 Sam 13). Joseph’s brethren were not like him (Gen 37). David’s brethren were not like him (1 Sam 17:28). But all of Jesus’ children will

Christ’s Brethren Are His Children

CHRIST’S BRETHREN ARE ALSO HIS CHILDREN, CHRIST’S BRETHREN ARE ALSO HIS CHILDREN, CHRIST’S BRETHREN ARE ALSO HIS CHILDREN, CHRIST’S BRETHREN ARE ALSO HIS CHILDREN,

AND THEY WILL BE CONFORMED TO HIS IMAGE. AND THEY WILL BE CONFORMED TO HIS IMAGE. AND THEY WILL BE CONFORMED TO HIS IMAGE. AND THEY WILL BE CONFORMED TO HIS IMAGE.

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THE APPOINTED PROCEDURE

“ 30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” In our text, the Lord is “declaring the end from the beginning . . . the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isa 46:10). This is a marvelous proclamation of the involvement of God in every aspect of our salvation, from beginning to end. Several objectives are achieved in this declaration.

elect” in the world to come. It is not given to cause confusion, but to spawn and nourish hope. If we will believe, that is precisely what this proclamation will do for us. It will help us, and will not hinder us.

will turn you back by the way which you came” (Isa 37:29). This is not, however, how salvation is implemented! The salvation of God is set in motion by a call.

CALLING “Moreover whom He did predestinate, them He also called . . . ” At this point we learn that while Divine choices are not always known to us, we can now associate our calling–something w e D O k n o w – w i t h G o d ’ s predetermination. In fact, Peter puts calling and election together: “Wherefore the rather, brethren, give diligence to make your calling and election sure . . . ” (2 Pet 1:10). Predestination, or election, is not to be viewed as a cold and lifeless doctrine! A Living God cannot proclaim lifeless doctrine!

Those who are predestined are called. From the beginning, God has made known He calls, invites, or summons. This is the very first response of God to the fall of man: “And the LORD God called unto Adam, and said unto him, Where art thou?” (Gen 3:9). A call is how Abraham was brought into the working of the Lord (Gen 12:1-3). God brought Moses into the work of appointed deliverance when he “called unto him out of the midst of the bush” (Ex 3:4). Samuel was summoned into Divine employment when “the Lord called” him (1 Sam 3:4). When Jesus chose His disciples, He did it by calling them unto Himself (Matt 10:1).

27. What God is doing in Christ Jesus is clarified. 28. The surety of salvation is established. 29. The processes by which we are being brought to glory are affirmed. 30. The preeminence of God Himself in salvation is declared. 31. The points at which we are identified with the processes are made known. 32. A basis for strong confidence a n d a s s u r a n c e i s substantiated. 33. The critical choices–the ones guaranteeing the completion of our salvation–belong to God alone.

Those who are predestined are Those who are predestined are Those who are predestined are Those who are predestined are called. From the beginning, God called. From the beginning, God called. From the beginning, God called. From the beginning, God has made known He calls, has made known He calls, has made known He calls, has made known He calls, invites, or summons. This is the invites, or summons. This is the invites, or summons. This is the invites, or summons. This is the very first response of God to the very first response of God to the very first response of God to the very first response of God to the fall of man: “And the LORD God fall of man: “And the LORD God fall of man: “And the LORD God fall of man: “And the LORD God called unto Adam, and said called unto Adam, and said called unto Adam, and said called unto Adam, and said unto him, Where art thou?” unto him, Where art thou?” unto him, Where art thou?” unto him, Where art thou?”

In all of the examples, the ones called were first chosen. It is the same in our text: “those He predestined, He also called.” NIV

Elsewhere in Scripture, we are told that God calls men by the Gospel of His Son. “God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:14). The Spirit uses the Gospel to awaken conviction and deep desire within those who are “dead in trespasses and sins” (Eph 2:1). The Gospel boldly announces “Whoever desires, let him take the water of life freely” (Rev 22:17). That is obviously an invitation that is open to every person.

Allow me to underscore that this is a commentary on the working of God, not the response of men. HE predestinated. HE calls. HE justified. HE glorifies. Faith can build on that foundation! It is another way of saying, “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6).

Divine Choice Implemented by Means Immediately we see that the foreknowledge and predestination of God are carried out by appointed means. In the matter of salvation, God does not accomplish His determinations by decree, or Divine fiat. His people are not spoken into existence.

The Lord knows all of those to whom these words apply. As it is written, “Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His’” (2 Tim 2:19). The text has been clear on this. God foreknew all of His children, and predetermined they would be conformed to the image of His Son. This is WHY “all things work together for good to them that love God, to them who are the called according to his purpose” (v 28). This is the Spirit’s explanation for the safe arrival of “the

But our text does not say every person is called – only those who are “predestinated.” This does not mean the Gospel is not addressed to everyone, or that a general summons is not sounded to “every creature” (Mk 16:16). Rather, this is viewing the totality and conclusion of salvation from the beginning. These are common factors to all who ultimately will be glorified.

The Predestinated Are Called Those God foreknew and determined to be conformed to the image of His Son are “called.” God can put a hook in the jaw of His creation, and draw them in, so to speak. Thus He said to Sennacherib, “Therefore I will put My hook in your nose, And My bridle in your lips, And I

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God Knows How God knows how to get the Gospel call to those He foreknew. He can, for example, get the Gospel to the treasurer of the Candace, queen of the Ethiopians, whom no one but God knew was searching to know the meaning of Isaiah’s prophecy of Jesus (Acts 8:26-29). The Lord once directed Paul to remain in Corinth for, He said, “I have much people in this city” (Acts 18:10). Who can forget the whole city of Samaria responding to the Gospel call (Acts 8:5-6), or the centurion Cornelius and his entire household, directed miraculously by God so they could hear the call (Acts 10:1-48). Lydia and several women by a river praying, unexpectedly heard the call from Paul and Silas (Acts 16:13-15). The Philippian jailor, awakened by tumult and chaos, heard the call of the Gospel and responded (Acts 16:25-34). What of Saul of Tarsus himself, arrested by a Divine call from the glorified Christ (Acts 9:1-19).

unable to see the details of our own calling, we are still to believe it was not the result of mere chance. Nothing in Scripture will lead a person to such a conclusion. We must be sure we do not allow man-made theology to do so.’

He will appeal to their volition and to their will! He will see to it that the Gospel gets to them just as surely as it did to you!

Not Intended to Make Us Slothful God forbid that any should conclude that this circumstance justifies a slothful stance in regard to preaching the Gospel “to every creature.” Rather, as we walk by faith and lean not to our own understanding, the Lord will direct our path (Prov 3:5-6) into productive service.

When you view salvation from the When you view salvation from the When you view salvation from the When you view salvation from the perspective of the day of judgment, it perspective of the day of judgment, it perspective of the day of judgment, it perspective of the day of judgment, it will be easy to loudly confess, will be easy to loudly confess, will be easy to loudly confess, will be easy to loudly confess, “those “those “those “those He predestined, He also called.” He predestined, He also called.” He predestined, He also called.” He predestined, He also called.” NIV NIV NIV NIV

He has provided us the details of He has provided us the details of He has provided us the details of He has provided us the details of particular conversions to assure us of particular conversions to assure us of particular conversions to assure us of particular conversions to assure us of this. If we are unable to see the this. If we are unable to see the this. If we are unable to see the this. If we are unable to see the details of our own calling, we are details of our own calling, we are details of our own calling, we are details of our own calling, we are still to believe it was not the result of still to believe it was not the result of still to believe it was not the result of still to believe it was not the result of mere chance. mere chance. mere chance. mere chance.

Do Not Draw Fine Lines Some have drawn fine theological lines that allow for the formation of a highly systematic theology. They conclude that because men are “dead in trespasses and sins,” they cannot respond to God. They must first be awakened from the “sleep of death.” But this is not the reasoning or declaration of the Holy Spirit. The cause of our salvation is so presented that we may conclude in faith, “all things are of God” (2 Cor 5:18), and “For of Him and through Him and to Him are all things, to whom be glory forever” (Rom 11:36).

An Inside View What we are reading is an inside view of salvation. It is not intended to be declared to the lost, providing them with an excuse for not seeking the Lord. This word is meant to comfort the people of God, assuring them He will complete the work He has started in them.

These occasions did not happen by mere chance. They were Divinely orchestrated! A holy angel directed Philip to go to the Ethiopian eunuch (Acts 8:26). The Lord Himself appeared to Paul, directing him to remain in Corinth (Acts 18:9). An angel of God appeared to Cornelius, preparing him for the Gospel, and instructing him what to do (Acts 10:3). A vision and voice “from heaven” informed Peter of his role in Cornelius hearing the Gospel (Acts 10:11- 16). Lydia, the Philippian jailor, and those with them, heard the Gospel because of a vision Paul had in which “There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us” (Acts 16:9). As for Saul of Tarsus, he heard what he was to do because the glorified Christ Himself appeared to him saying, “Arise, and go into the city, and it shall be told thee what thou must do” (Acts 9:6).

You were called by God because He foreknew you and predestinated you to be conformed to the image of His Son. That is how you are to reason on the matter. That way of thinking will produce an abundance of thanksgiving and propel you into hearty labor for His great name.

Jesus offered a word of explanation concerning the reception of His word by some, while others failed to receive it. “He who is of God hears God's words; therefore you do not hear, because you are not of God” (John 8:47). When reading this, keep in mind, “The hearing ear, and the seeing eye, the LORD hath made even both of them” (Prov 20:12). Particularly when contemplating responding to the Gospel call, it is God “that planted the ear” (Psa 94:9). There are those who DO have “ears to hear” (Matt 11:15). Those who lack such ears do so because “the LORD hath not given [them] an heart to perceive, and eyes to see, and ears to hear” (Deut 29:4). That explantion is revealed and should be accepted.

No wonder the saints of God are referred to as “the called” (Rom 1:6; 8:28). No marvel they are admonished to “see” their “calling” (1 Cor 1:26). We have been “CALLED” into Christ’s fellowship (1 Cor 1:9), “to peace” (1 Cor 7:15), and “into the grace of Christ” (Gal 1:6). Believers have been “CALLED” into liberty (Gal 5:13), God’s “kingdom and glory” (1 Thess 2:12), and “unto holiness” (1 Thess 4:7).

JUSTIFICATION “ . . . and whom He called, them He also justified . . . ” The text does not say that justification is offered to every one that is called, but that the ones He calls are “also justified.” That tells us He is

When you view salvation from the perspective of the day of judgment, it will be easy to loudly confess, “those He predestined, He also called.” NIV He has provided us the details of particular conversions to assure us of this. If we are

Those “with ears to hear” have NOT escaped the attention of God. Whether they are in a lonely desert, by a river, or in an idolatrous Grecian city, “whom He did predestinate, them He also called.”

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not speaking of the general call that goes out to the whole world. These are those who were effectively drawn to Christ by God, and whom Jesus did not cast away (John 6:44). This is admittedly a high view, but faith needs to hear it. Jesus said, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37).

Christ, or no longer confessing Him before men.

not pertain to life in this world. It is the appointed answer to inward struggle, and “the sufferings of this present time” (8:18). We are told that salvation is “with eternal glory” (1 Tim 2:10), and that we have been called “unto His eternal glory by Christ Jesus” (1 Pet 5:10). The Lord Jesus, in His mediatorial ministry, is “bringing many sons to glory” (Heb 2:10). All of this confirms that the purpose of God’s “great salvation” is primarily related to the world to come, not this one. It is in prospect of the time when death will be “swallowed up in victory,” and “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev 21:4).

The reasoning of our text is this: “If you are tempted to despair because of suffering, consider what marvelous benefits have come to you because you were sensitive to the call of God! If such blessings followed your calling, what will attend your justification? Even though the world is against you, all of heaven is for you. Do not draw back from suffering, it is the appointed means of coming into an eternal reign!”

These are the people who are “justified” – those effectively called. Justification is the imputation of God’s righteousness. From the underside, it is the complete acquittal from all guilt. As it is written, “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39). From the top side, justification is being “made the righteousness of God in Him [Christ]” (2 Cor 5:21). Justification involves the complete removal of the curse brought on by sin. It also involves the impartation of the Divine nature (2 Pet 1:4).

GLORIFICATION “ . . . and whom He justified, them He also glorified.” This is the language of

If you are tempted to despair If you are tempted to despair If you are tempted to despair If you are tempted to despair because of suffering, consider what because of suffering, consider what because of suffering, consider what because of suffering, consider what marvelous benefits have come to you marvelous benefits have come to you marvelous benefits have come to you marvelous benefits have come to you because you were sensitive to the call because you were sensitive to the call because you were sensitive to the call because you were sensitive to the call of God! If such blessings followed of God! If such blessings followed of God! If such blessings followed of God! If such blessings followed your calling, what will attend your your calling, what will attend your your calling, what will attend your your calling, what will attend your justification? Even though the world justification? Even though the world justification? Even though the world justification? Even though the world is against you, all of heaven is for is against you, all of heaven is for is against you, all of heaven is for is against you, all of heaven is for you. Do not draw back from you. Do not draw back from you. Do not draw back from you. Do not draw back from suffering, it is the appointed means suffering, it is the appointed means suffering, it is the appointed means suffering, it is the appointed means of coming into an eternal reign! of coming into an eternal reign! of coming into an eternal reign! of coming into an eternal reign!

Although believers have not yet been “glorified,” it is spoken of as though it was already accomplished. The reason for this is that God has already determined it. But why is there such an unwavering note in this text? Is it not possible to fall into sin again, and actually be overcome by it, producing a worse state than at the first. Indeed, it is! As it is written, “For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them” (2 Pet 2:20). Why, then, speak of being glorified as though it had already occurred–especially since we remain in a danger zone? Can faith lay hold of a word like this?

And to whom is this singular blessing given? It is for those whom “He also called!” The invitation of the Gospel, then, is necessarily joined to “justification,” or being “made righteous” (Rom 5:19). This involves reconciliation to God (Col 1:21), deliverance from indebtedness to the flesh (Rom 8:12), and liberation from the defiled conscience (Heb 9:14). It includes peace with God (Rom 5:1), fellowship with Christ (1 Cor 1:9), and access to the Father and His grace (Rom 5:2; Eph 3:12).

hope. It is something that has not yet been experienced, but is as sure as our calling and justification. Glorification is as much a part of salvation as being “called.” It is as essential as being “justified.” It is something that man can no more accomplish than his own calling or justification. This is something that God must do, or it will not be done. The point of our text is that He WILL do it.

God Himself justifies: “HE also justified.” It is not the result of human ingenuity or mere conformity to a code. It follows the call of God: “whom HE called, them HE also justified.”

Being “glorified” is the final stage of being “conformed to the image of His Son.” It is when we will “be like Him,” and it will happen because we will “see Him as He is” (1 John 3:1-2). Glorification involves the complete removal of every competing and inhibiting influence. It also involves receiving a glorified body that is like Christ’s “glorious body” (Phil 3:20-21).

This Is the Norm Settle it in your mind that while falling away is possible, it is certainly not the norm of the Kingdom. Those who are “fallen from grace” (Gal 5:4) or “depart from the faith” (1 Tim 4:1), have neglected the means of salvation. Presently, the benefits of salvation are ALL held by faith. Glorification will remove the necessity of faith, at least as we know it.

The Association with Our Text We cannot allow our minds to drift away from the subject at hand: suffering with Christ (8:17). We are suffering together with the “whole creation.” Christians, particularly those who know very little about the magnitude and glory of their salvation, will be tempted to recoil from suffering. They may even consider modifying their commitment to

This is glory that is eternal, and does

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As long as we live by faith, glorification is sure. It is appointed to follow justification. That justification is both obtained and maintained “by faith” (Rom 3:28; 5:1; Gal 2:16; 3:24). It is not possible to have faith without being justified. Equally true, it is not possible to be justified and not be glorified.

This appointed procedure is also proclaimed in Second Thessalonians. “For this purpose He called you through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ” NRSV (2:14).

to the neglect of the coming glory? Why is the church being flooded with supposed experts in solving problems, rather than men who are able to assist men and women in preparing for glory? And why, with all of these experts, do we appear to have more problems that ever before? Why aren’t these specialists more special?

All of this is intended to confirm to our hearts the fulness and surety of salvation. As faith lays hold of this word, it will strengthen us to endure suffering in anticipation of being glorified. It is as sure as our calling and justification.

Jesus prayed for the glorification of those who had been given to Him by the Father. “Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me before the foundation of the world” (John 17:24). John clarified that beholding Jesus as He is will result in us being “like Him” (1 John 3:2).

Why do we hear so little about heaven, being glorified, and reigning with Jesus? Why are such things as the coming of Christ, the end of the world, and the day of judgment so rarely declared? Why does hope languish and faith wither? It is because the matters declared in this passage are perceived as having no real significance to the institutional program. They simply are not seen as relevant, and are thus neglected, and often despised.

Why Is So Little Being Said If God has called us to obtain glory, and if that is the appointed result of being justified, why is so little being said about glory these days? Why is such a stress being placed on “the affairs of this life,”

THE RESPONSE OF FAITH

GOD IS FOR US “If God is for us . . . ” This does not suggest that God is NOT “for us,” but actually affirms that He IS. This is family language. The “us” refers to those who have been justified by faith and against whom there is no condemnation. The fact that God foreknew us proves He is “for us.” Predestinating that we be conformed to the image of His Son confirms He is “for us.” Consider how our God broke through the silence of ignorance, the deadness of sin, and the forces of darkness, calling us to Himself. That proves He is “for us.” The fact that He justified us declares that He is “for us.” His revealed intentions to glorify us also substantiates that He is “for us.” Let no one doubt this fact, or suppose that God is against them if they have believed the record He has given of His Son (1 John 5:10-11)!

“ 31 What then shall we say to these things? If God is for us, who can be against us?” It is not enough to simply adopt a proper theological position. The truth must touch our hearts, provoking us to think correctly about the opposition we face. If opposition from the enemy is an integral part of spiritual life, then we should be able to view it properly. Thus the marvelous things set before us demand a response from us.

Who is the professed believer Who is the professed believer Who is the professed believer Who is the professed believer who will dare to question that who will dare to question that who will dare to question that who will dare to question that God is God is God is God is “for” “for” “for” “for” them, working them, working them, working them, working everything together for their everything together for their everything together for their everything together for their good? Who will question His good? Who will question His good? Who will question His good? Who will question His benevolence because they face benevolence because they face benevolence because they face benevolence because they face hardship, suffer, or experience hardship, suffer, or experience hardship, suffer, or experience hardship, suffer, or experience fierce opposition? fierce opposition? fierce opposition? fierce opposition?

The Spirit has lifted us into the heavenly realms. He has told us the reason for our sufferings, and that we are not alone in them. He has announced that nothing about salvation has been left to chance. From beginning to end, the Lord Himself is involved. He knew us before the foundation of the world. He determined we would be conformed to the image of His Son. He called us. He justified us. He will yet glorify us. These are not suppositions or possibilities, they are bold proclamations to be believed. Now it is necessary to arrive at a God- honoring conclusion. WHAT SHALL WE SAY? If we could look into men’s hearts,

many would say, “I do not believe ‘these things!’” Others would not say that, but they never declare “these things.” Although the Spirit has stated some very remarkable realities, they have not registered upon the hearts of such people. They think nothing of simply eliminating them from their preaching and teaching.

The Spirit, however, will not allow us to brush these things aside. He bring them to bear upon our hearts and minds. If we will hear what the Spirit is saying, He will lead us to consider these matters and think correctly about them. The persuasion of them is critical to our triumph in both life and death.

Who is the professed believer who will dare to question that God is “for” them, working everything together for their good? Who will question His benevolence because they face hardship, suffer, or experience fierce opposition? One of the great tragedies of our time is that self-acclaimed Christian teachers

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will anything be able to stop it?”

lead people to imagine that questioning God or even being angry with Him is all right. It is not all right! It is evidence of unbelief, and without faith, it is impossible to please God!

opponent that can keep God from glorifying those He has justified! That is the way it is, and faith accepts it!

Oh, the people of God do have enemies. But all of them, to a person, are under the governing power of God. Every child of God can say to every one of their enemies, “You would have no authority over Me, unless it had been given you from above” NASB (John 19:11). Not even the devil himself can harass us without permission (Lk 22:31).

The “ransomed of the Lord” can cry out with David, “I will not be afraid of ten thousands of people Who have set themselves against me all around” (Psa 3:6). And again, “In God I have put my trust; I will not be afraid. What can man do to me?” (Psa 56:11). And again, “The LORD is my light and my salvation; Whom shall I fear? The LORD is the strength of my life; Of whom shall I be afraid?” (Psa 27:1). These are proper conclusions to the doctrines set before us. They ,make for confidence, boldness, and great joy. No person who has received the love of the truth has cause to be fearful of man or circumstance! Child of God, believe this: God IS for you!

The point of the words, “If God be for us,” is to establish that there can be no justified doubt of this. This is so firm we can reason upon the basis of its reality, and derive comfort for our souls.

WHO CAN BE AGAINST US “ . . . who CAN be against us?” Some versions read, “who IS against us.” NASB,NIV,NRSV It is like saying, “Is Goliath effectively against David? Can Nebuchadnezzar really do anything against Daniel? Are the 450 prophets of Baal really jeopardizing Elijah? If God is for Joseph, will his brothers be able to bring him down? If God has decreed Sarah will have a son,

This question [“Who can be against us?” ] is affirming that the process revealed cannot be aborted by any foe from any realm! No enemy can stop the process of being conformed to the image of God’s Son! No foe can stop those foreknown by God from being called. No hostile forces can prohibit God from justifying those He calls. There is no

THE REASONING OF FAITH

“ 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” There is more to be said on this matter: “What shall we say to these things?” They are too great and powerful for simplistic responses. Faith can reach into the depths of sanctified reason, coming up with conclusions that bring glory to God, honor to Jesus, and strength to the heart.

and the power of darkness” NKJV (Lk 22:52-53).

spoken all the Father had given Him to say, and did only what He saw the Father doing. He had went about doing good and healing all who were oppressed of the devil. Who was more fitting to be spared? But God “did not spare His OWN SON.”

Jesus was “the Lamb of God,” and God Himself offered Him! He “delivered Him up for us all!” Never forget, we are not saved by what men did to Jesus! It is not the opposition of Caiaphas, Pilate, and Herod that saved us! It was God’s opposition to the Son, when He laid on Him the stripes by which we are healed! The wrath of God thrashed Jesus on the cross in order that we might go free. In the deepest and fullest sense of the word, Jesus “tasted death for every man” (Heb 2:9).

GOD DELIVERED JESUS UP Peter declared Jesus was “delivered by the determined purpose and foreknowledge of God” (Acts 2:23). Paul goes even further, declaring it was God Himself who delivered Him up. It was the Father who delivered Him “for our offenses” (Rom 4:25). The Savior was not victimized by the powers of darkness. God delivered His Son over to them. As Jesus Himself said to those arresting Him, “Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour,

GOD DID NOT SPARE HIS OWN SON Jesus once cried out to be spared: “O My Father, if it be possible, let this cup pass from Me” (Matt 26:39). Of this occasion it says, “Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared” (Heb 5:7). The Father did not deliver Jesus in the sense of not allowing Him to die. Instead, He delivered Him from being swallowed up of death. In other words, He raised Him from the dead. However, He did not spare Him from death.

GOD FREELY GIVES US ALL THINGS The Spirit is confirming to our hearts that God is “for us,” and nothing can be effectively “against us.” If God did not spare His Son, delivering Him over to death in order that we might be

The Father did not deliver Jesus in the sense of The Father did not deliver Jesus in the sense of The Father did not deliver Jesus in the sense of The Father did not deliver Jesus in the sense of not allowing Him to die. Instead, He delivered not allowing Him to die. Instead, He delivered not allowing Him to die. Instead, He delivered not allowing Him to die. Instead, He delivered Him from being swallowed up of death. In other Him from being swallowed up of death. In other Him from being swallowed up of death. In other Him from being swallowed up of death. In other words, He raised Him from the dead. However, He words, He raised Him from the dead. However, He words, He raised Him from the dead. However, He words, He raised Him from the dead. However, He did not spare Him from death. did not spare Him from death. did not spare Him from death. did not spare Him from death.

Who was more worthy to be spared than Jesus? He had not sinned, and there was no guile in His mouth. He had

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reconciled, what will He do for us now that Jesus is raised and we are justified? If He extended Himself for us when we were enemies, what will He do for us now that we are reconciled. If we received grace when we were sinners, what will we receive now that we are righteous? Here is the same line of reasoning stated earlier in Romans. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were

enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (5:8-10).

If God did not withhold His Son when we were “dead in trespasses and sins,” will He refuse to give us what we need to resist the devil, go on to perfection, and endure suffering? Indeed, He will not! When we are “without money,” we can “come,” “buy,” and “eat” at the Masters table. Now that we are “in Christ Jesus,” “no good thing will He withhold from them that walk uprightly” (Psa 84:11). Child of God, you can count on that! You can receive precisely what you need, when you need it!

Now that we have received the Spirit of adoption, God will “freely,” or graciously and abundantly, give is “all things.” These are “all things that pertain unto life and godliness” (2 Pet 1:3). They are everything required to safely negotiate through the straits of suffering and opposition, weakness and trouble, to the other side!

THE CONFIDENCE OF FAITH

“ 33 Who shall bring a charge against God's elect? It is God who justifies.” With great power, the Spirit continues to teach us how to respond to the question, “What shall we say to these things?” Proper questions are deserving of proper answers! Thus the Spirit does not leave the answer up to men. Rather He tutors us in how to answer, knowing that faith will at once recognize the validity of the response and derive help from it.

unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments,

set to make it. The person against whom it is to be leveled has no righteousness of his own.

Satan does not get a chance to raise the accusation. Although Joshua was standing before the angel of the Lord, the Lord Himself intervenes. He does not rebuke Joshua for having filthy garments, but Satan for seeking to accuse him. Joshua is a “brand plucked from the fire,” and God will allow no accusation to be made against him!

Proper questions are deserving Proper questions are deserving Proper questions are deserving Proper questions are deserving of proper answers! Thus the of proper answers! Thus the of proper answers! Thus the of proper answers! Thus the Spirit does not leave the answer Spirit does not leave the answer Spirit does not leave the answer Spirit does not leave the answer up to men. Rather He tutors us up to men. Rather He tutors us up to men. Rather He tutors us up to men. Rather He tutors us in how to answer, knowing that in how to answer, knowing that in how to answer, knowing that in how to answer, knowing that faith will at once recognize the faith will at once recognize the faith will at once recognize the faith will at once recognize the validity of the response and validity of the response and validity of the response and validity of the response and derive help from it. derive help from it. derive help from it. derive help from it.

BRINGING A CHARGE The saints of God have been declared to be “justified” – fully exonerated of all guilt. Is that justification thorough? Is there a personality in heaven, earth, or hell, that can level a charge against the person the mighty God has justified? Can someone dredge through our sordid past and find something that can be charged against us?

But that was not the end of the matter. God said to those standing by Joshua, “Take away the filthy garments from him.” He then informed Joshua what had happened. “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” See, “Who shall lay anything to the charge of God’s elect?”

and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (Zech 3:1-4).

Let us bring Joshua the high priest to the witness stand, and let him testify on this matter. In his case we will confront the ultimate enemy who will raise the ultimate accusation. The accusation will also be attempted before the ultimate tribunal, the throne of Almighty God. This vision was revealed to Zechariah the prophet.

GOD’S ELECT The “elect” are the ones God foreknew, predestinated to be conformed to the image of His Son, called, and justified. Furthermore, He has also determined to glorify them. In fact, that is His predetermined and unalterable purpose. Now, who will lay anything to the charge of these “elect.”

There you have it! A charge sought to be leveled against someone serving the Lord. Other versions say Satan was at Joshua’s right hand “to accuse him.” NASB,NIV The situation was even complicated by the fact that Joshua was “clothed with filthy garments.” Surely this is a case where a valid accusation can be made. The most crafty of all enemies is

“And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. And the LORD said

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These are not people who elected God. God elected them. They are “God’s elect,” God is not their elect! It is true that they know God. It is “rather” true that they are known by God (Gal 4:9). They are called “the elect” – that is one of the terms by which they are known. Jesus called them “the elect” (Mk 13:22). Paul called them “the elect” (Col 3:12; 1 Tim 5:21). John called them “the elect” (2 John 1). The church is “elected” (1 Pet 5:13). God’s purpose stands “according to election” (Rom 9:11). There is an “election of grace” (Rom 11:5). Even though great masses of Israel were cut off from salvation, “the election hath obtained it” (Rom 11:7). The “election of God” can be known (1 Thess 1:4). It is our business to give diligence to make our “calling and election sure” (2 Pet 1:10).

By this, He means that the debt By this, He means that the debt By this, He means that the debt By this, He means that the debt incurred by sin has been fully paid, incurred by sin has been fully paid, incurred by sin has been fully paid, incurred by sin has been fully paid, and the complete penalty exacted at and the complete penalty exacted at and the complete penalty exacted at and the complete penalty exacted at the hands of Christ Jesus. He was the hands of Christ Jesus. He was the hands of Christ Jesus. He was the hands of Christ Jesus. He was “made a curse for us,” “made a curse for us,” “made a curse for us,” “made a curse for us,” enduring the enduring the enduring the enduring the judgment of God, and treading the judgment of God, and treading the judgment of God, and treading the judgment of God, and treading the winepress of the wrath of God alone winepress of the wrath of God alone winepress of the wrath of God alone winepress of the wrath of God alone

GOD JUSTIFIES The inability to accuse these people is not owing to a law that has been issued against doing so. It is not that accusations are illegal. When God justifies people, there simply is nothing that can be found against them! They may be wearing filthy garments because of an untrained and guilty conscience, but they have been plucked from the fire of condemnation, and no record of transgression can be found against them.

Isaiah foretold the coming age of grace when God spoke through him, “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee” (Isa 44:22). They no longer exist! They have been “removed” from us as “far as the East is from the West,” and can no longer be joined to us (Psa 103:12).

Now, who is going to level a successful charge against a people so identified? Furthermore, what would move people to resist such an appellation–“God’s elect?” To “elect” is to choose or select. No person should question there are people God has chosen, or selected. In fact, the saints are called a “chosen generation” (1 Pet 2:9). Believers are emphatically told, “He has chosen us in Him” (Eph 1:4). Those identified with Jesus “are called, and chosen, and faithful” (Rev 17:14). Who is there that can raise a charge against these people? Who can burst before God and accuse His “elect”?

That is the state of those whom God has justified. No one can lay an accusation against them and make it stick! Eventually, before an assembled universe, all accusations against them will be thrown down. In it God will be vindicated in the purity of His people.

Micah said God would “subdue” the “iniquities” of the people, and “cast all their sins into the depths of the sea” (Micah 7:19). By this he means they cannot be accessed. They are beyond the reach of the accuser!

EVERY NEED IS ADDRESSED

“ 34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.” The climax to this lofty argument is marvelous. Truth soars like a mighty eagle into the heavenly realms, summoning faith to follow. This chapter began with the words, “There is therefore no condemnation to them which are in Christ Jesus” (8:1). Now the Spirit hurls the challenge in the face of the adversary, and into the conscience of the believer as well. He is going to confirm that salvation has, indeed, been established as protective “walls and bulwarks” (Isa

26:1). HE WHO CONDEMNS Who is the one who will condemn God’s justified ones? If there really is “no condemnation,” do not those who seek to censure God’s people do so in vain? Because Goliath charged David with coming to him with sticks, cursed him by his gods, and condemned him to be eaten by the birds of the air and the beasts of the field, does that make it do? Can Nebuchadnezzar really condemn Daniel to be consumed in a den of lions? Or the three Hebrew children in a furnace of fire? If God is for them, can the enemies of God really pass judgment against them?

To condemn is to judge against, or pass sentence against because of some injustice. The person who seeks to condemn God’s people attempts to pass a lasting sentence against them. That people make such attempts cannot be denied. The Sanhedrin condemned Stephen. Herod condemned James. Antipas, faithful martyr of Jesus, was condemned by his enemies. But know this, none of that condemnation will stand the test of the judgement seat of Christ. It will not survive the confrontation of the throne of Almighty God! God will reverse all of those condemnations made by his enemies, and

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his saints will “judge the world,” setting the record straight (1 Cor 6:2).

The “power of His resurrection” will now work even greater effects than His atoning death. As it is written, “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been

to it by God Himself (Heb 3:1-2). Christ’s intercessory work is not merely keeping us from being condemned – that issue was settled by His death. We were reconciled by His death (Rom 5:10). His intercession is the means by which we are

CHRIST WHO DIED The Spirit now reasons with us, confirming it is impossible to condemn someone God has justified. First, “It is Christ who died.” By this, He means that the debt incurred by sin has been fully paid, and the complete penalty exacted at the hands of Christ Jesus. He was “made a curse for us,” enduring the judgment of God, and treading the winepress of the wrath of God alone (Gal 3:13; Isa 63:3). No one can condemn those who have been buried into the death of Christ! Christ’s death becomes their death also.

IfIfIfIf no no no no one one one one can can can can condemn condemn condemn condemn us us us us because because because because Ch Ch Ch Christ ist ist ist died, surely no one can condemn us now died, surely no one can condemn us now died, surely no one can condemn us now died, surely no one can condemn us now tha tha tha that He has risen from the dead and t He has risen from the dead and t He has risen from the dead and t He has risen from the dead and representing us in heaven! representing us in heaven! representing us in heaven! representing us in heaven!

reconciled, will we be saved by his life” NRSV (Rom 5:10). If no one can condemn us because Christ died, surely no one can condemn us now that He has risen from the dead and representing us in heaven!

sustained. This is the appointed way of getting supplies to us–“every good and perfect gift.” In His intercessory work He manages our trials, ensuring that none of them exceeds our ability (1 Cor 10:13). Angels are dispatched to protect us (Heb 1:13-14), and the Holy Spirit is sent by Him to minister to us.

Even when our conscience condemns us because of our past, “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb 9:14). There is “no condemnation” to those who are in Christ Jesus!

EVEN AT GOD’S RIGHT HAND Behold how truth soars to lofty realms! Not only did Christ die, and was even more raised from the dead, He “is at the right hand of God,” where all final judgments are made, and from which all blessings are issued. He is not merely there for Himself, He is there for us! When the Father beholds the Son, He thinks of us, for we are some of His “many brethren.”

No one can condemn the people of God because every provision required for their calling, justification, and glorification has been supplied in Christ. Nothing is lacking, therefore none can effectively accuse or condemn them. Praise the Lord! Additionally, He that is in them is greater than he that is in the world (1 John 4:4). Child of God, lift up your head! God is for you! Jesus is for you! The Spirit is for you! The holy angels are for you! Everything is being worked together for your ultimate good. They that are for us are more and greater than they who are against us. Be strong! Be strong! Lift up those feeble hands!

FURTHERMORE IS RISEN The work of Christ did not end at His death. “It is finished” John 19:30) referred to His death, not His work! I prefer the reading of the KJV–“yea, rather.” That is a more proper rendering of the word ma/llon ma/llon ma/llon ma/llon, which means “very much, exceedingly, as a high point, more, and to a greater degree.” The idea is that if Christ’s death wrought such great things, what will be brought by His resurrection! He was “crucified through weakness” (2 Cor 13:4), being brought to His weakest point.

ALSO MAKING INTERCESSION Jesus is not idle at the Father’s right hand. He “ever lives to make intercession for us” (Heb 7:25). His intercession is not a mere attempt to speak for us, it is an effective intercession. This is His High Priestly work, and He has been appointed

CONCLUSION

The passage we have just reviewed is to Scripture what the Holy of holies was to the tabernacle. Though brief in words, it is abundant with sanctifying truth. It helps us to not only make sense out of our sufferings, but endure them to the glory of God. In salvation nothing is left to chance. Everything is in the hand of God, who has appointed Jesus as the Arbiter of every facet of salvation. As with all pivotal or central proclamations, men have chosen to argue and debate over this text. Such great confusion has been generated by these controversies that unskillful preachers have chosen to

The The The The passage passage passage passage we we we we have have have have just just just just re re re reviewed is to Scripture what the Holy of viewed is to Scripture what the Holy of viewed is to Scripture what the Holy of viewed is to Scripture what the Holy of holies holies holies holies wa wa wa was to the tabernacle. Though brief in words, it is abundant s to the tabernacle. Though brief in words, it is abundant s to the tabernacle. Though brief in words, it is abundant s to the tabernacle. Though brief in words, it is abundant with with with with sanctifying sanctifying sanctifying sanctifying truth. truth. truth. truth. ItItItIt helps helps helps helps us us us us to to to to not not not not only only only only ma ma ma make sense out of our ke sense out of our ke sense out of our ke sense out of our sufferings, sufferings, sufferings, sufferings, but but but but endure endure endure endure them them them them to to to to the the the the glory glory glory glory of of of of God. God. God. God. In In In In salvation salvation salvation salvation nothing nothing nothing nothing isisisis left left left left to to to to chance. chance. chance. chance. Everything Everything Everything Everything isisisis in in in in the the the the hand hand hand hand of of of of God, God, God, God, who who who who has has has has appointed appointed appointed appointed Jesus as the Arbiter of every facet of salvation. Jesus as the Arbiter of every facet of salvation. Jesus as the Arbiter of every facet of salvation. Jesus as the Arbiter of every facet of salvation.

Divine Determination is not only a Reality, it is the Foundation upon which Faith rests --by Given O. Blakely

God Has Predestinated, Page 21 of 22

A Ministry for Hungry Saints, Series on Romans, Lesson
27, Meeting
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ignore the text, withholding this precious and refreshing elixir from the saints. The results have been devastating. The confidence, boldness, and joy that can be ministered by the persuasion of these things can hardly be found among professed believers. Thousands of churches exist in which hardly a single person can be found that is being noticeably conformed to the image of God’s Son. There is scarcely a spark of understanding that even sees such a conformity as necessary, much less predestinated.

families and smooth running institutions, to resolving domestic difficulties and revising the music of the church. Those who are seemingly more astute give themselves to critiquing the Bible, providing such valuable information as what books and texts do or do not belong in the Bible. They can even develop a theological template through which we can read the Bible, just to ensure we come to the same deceptive conclusions they have.

ditch. This is precisely why such a high level of Scriptural illiteracy exists in the churches. It is why the people stumble through life without a strong confidence, knowing whom they have believed, and being persuaded He is able to keep what they have committed unto Him until “that day.” I do not mean to be overly critical, but the serious of the situation demands that strong words be spoken. Jesus is not honored by such conditions. They betray a high level of unbelief.

All of this may seem quite innocent, but it is not. The weak and emaciated churches that clutter the landscape of the Christian world are the direct result of their leadership. Blind guides have led them, and they have all fallen into the

This passage will give great assistance in resolving these unfortunate difficulties. It is to be faithfully and powerfully proclaimed in faith. It has been given to the children of God for sustenance and encouragement.

Theological schools have elected to put their accent on other things – and what a conglomeration of things they are! They range from developing happy

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801 Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed]) Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed]) Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed]) Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed]) Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm Adah/Jason Hutchcraft ([email address removed]) Adah/Jason Hutchcraft ([email address removed]) Adah/Jason Hutchcraft ([email address removed]) Adah/Jason Hutchcraft ([email address removed]) WORD OF TRUTH Website: http://wotruth.com WORD OF TRUTH Website: http://wotruth.com WORD OF TRUTH Website: http://wotruth.com WORD OF TRUTH Website: http://wotruth.com WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm

Divine Determination is not only a Reality, it is the Foundation upon which Faith rests --by Given O. Blakely God Has Predestinated, Page 22 of 22

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202
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202
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202

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202

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202

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202

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202

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202
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202

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29, Meeting
202

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202
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202

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202
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203
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203
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203

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203

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203

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204

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204

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204

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204

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204

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204
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204
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204
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31, Meeting
204

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204
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204

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204

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31, Meeting
204

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204

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204
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A Ministry for Hungry Saints, Series on Romans, Lesson
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204

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207

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The Epistle to the Romans

Lesson Number 41

LOVING YOUR NEIGHBOR LOVING YOUR NEIGHBOR

13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. NKJV

(Romans 13:8-10)

INTRODUCTION

This section of Romans is a commentary on the practicality of the “justification of life” (Rom 5:18). It reveals how spiritual life behaves itself in this world – when men are in a “house of clay” (Job 4:19), hounded by a personal “adversary” (1 Pet 5:8-9), and assaulted with “all that is in the world” (1 John 2:15-17). These exhortations are infinitely more than theoretical goals for successful living. There is a compulsory tone to them that does not permit them to ignored.

like unto it, Thou shalt love thy neighbor as thyself” (Matt 22:39). It is part of the summation of the Law – a sort of heading under which many of the detailed laws were Divinely grouped. The Ten Commandments dealt with interpersonal relationships.

The Levitical Law gathered these commandments, together with all of their implications, and declared, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD” (Lev 19:18). These precise words are found nowhere else in the writings of Moses and the Prophets. Nowhere do any of the prophets refer to this as “the second” commandment. If the Holy Spirit had not “moved” holy men to speak in such a manner, I do not believe humanity would have concluded such a thing.

‘ “Honor thy father and thy mother.” ‘ “Thou shalt not kill.” ‘ “Thou shalt not commit adultery.” ‘ “Thou shalt not steal.” ‘ “Thou shalt not bear false witness against thy neighbor.” ‘ “Thou shalt not covet thy neighbor's . . . ” (Ex 20:12-17).

THE SECOND COMMANDMENT This is an Apostolic exposition of the second commandment: “And the second is

Jesus and the Apostles, however,

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32). ‘ It is “the goodness of God” that leads us to repentance (2:4). ‘ The whole world was guilty because it did not “seek after God” (3:11). ‘ The Law produces the realization that the whole world is “guilty before God” (3:19). ‘ The sin of humanity reveals it comes “short of the glory of God” (3:23). ‘ Abraham’s justification was based upon him believing God (4f:2-5). ‘ Being justified by faith, we have “peace with God” (5:1). ‘ The Holy Spirit sheds “the love of God” abroad in our hearts (5:5). ‘ We are “reconciled to God” through the death of Christ (5:10). ‘ We are to reckon ourselves to be “dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (6:11). ‘ We ourselves are to be “yielded unto God” 6:13). ‘ In Christ, we have become “servants

appears to have been given precedence over “the first and great commandment.” However, this is never done in Scripture. Man-to-man responsibilities are never delineated until man-to-God obligations are first declared. What is more, issues related to loving our neighbors as ourselves are always expounded within the light of our relationship to God in Christ Jesus. This is absolutely consistent throughout the Apostles’ doctrine.

OUTLINE < ON THE MATTER OF DEBT (13:8) < WHAT NOT TO DO (13:9a) < BRIEFLY COMPREHENDED (13:9b) < WHAT LOVE DOES (13:10)

frequently refer to this commandment. Jesus grouped it with the commands to do no murder, not commit adultery, not steal, not bear false witness, and honor your father and mother (Matt 19:19). When asked concerning “the great commandment in the Law,” He said it was “the second” great commandment (Matt 22:39; Mark 12:31). Our text affirms it briefly comprehends all of the commandments regarding human relationships ( Rom 13:9). Galatians 5:14 declares “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.” James 2:8 refers to it as fulfilling “the royal law.” We are not, therefore, speaking of something inconsequential, as though “second” suggests a lack of importance.

Our text is a sterling example of this Apostolic manner; i.e., God first, man second. Not until the matter of living unto God has been established, is our duty toward one another taken up. The reason for this is apparent. Man is made “in the image of God” (Gen 9:6), “in the likeness of God” (Gen 5:1), and “after the similitude of God” (James 3:9).

This circumstance is what mandates that we love our neighbors as ourselves. They are the “offspring of God” (Acts 17:29), whom we are to love. This is not a heartless social law, but a reasonable moral and spiritual one. It flows more from a perception of the truth than from the compulsion of mere obligation. It is, in the strictest sense of the word, an expression of a new heart and spirit–the result of the Law of God being written within the heart, and put into the mind.

unto God (6:22). ‘ We have been married to Christ in order to “bring forth fruit unto God” 7:4). ‘ With our minds, we serve the “law of God” (7:4). ‘ The Holy Spirit makes intercession for us according to “the will of God” (8:27). ‘ Our bodies are to be presented “unto

THE FIRST COMMANDMENT HONORED FIRST Notwithstanding, the Holy Spirit is careful to deal first with our relationship to God. Within the framework of that “first and great commandment,” the “second” obtains its significance. A brief review of this thrust will serve to set the stage for the exposition of this section.

The fulfilling of “the second” commandment appears to have been given precedence over “the first and great commandment.” However, this is never done in Scripture. Man-to-man responsibilities are never delineated until man- to-God obligations are first declared.

Let me be clear: I am showing here the superiority of our relationship with, and duty toward, the God of heaven. Until this matter is satisfactorily addressed, no person will approach the second commandment with seriousness and resolution.

‘ Jesus is preeminently “the Son of God

God” (12:1-2).

Relation to God is the root of the matter. That is where everything valid begins. Reconciliation to God precedes reconciliation to man. Love for God antedates love for man. You can never begin with man and end up with God. Loving your neighbor will never bring you to love God. Being mindful of your neighbor does not lead to mindfulness of God.

with power” (1:4). ‘ The Gospel of Christ is “the power of God unto salvation” (1:16). ‘ The subject of the revelation contained in the Gospel is “the righteousness of God” (1:17). ‘ The fall of the Gentile world is directly related to its rejection of God (1:19-

It is not until these fundamental responsibilities to God are expounded that we are brought to consider human relationships. Right here I must mention what I believe to be an underlying weakness in modern Christianity. The fulfilling of “the second” commandment

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ON THE MATTER OF DEBT

“ 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” This is a text that has, in my judgment, been greatly distorted by those with a propensity toward legalism, or cold and lifeless law. While care must be taken not to become loose in our views of debt, equal care must be taken not to impose human opinion upon this text, or make it say something that conflicts with the general tenor of Scripture. Living by faith is difficult enough. We have no need to be brought under the rules and opinions of mere mortals. The early church took care not to impose upon Gentiles too many rules (Acts 15:29). We do well to be as considerate toward those who are genuinely seeking to live by faith. Spiritual life is not nurtured within the framework of regulations. It derives its strength from faith, not rules.

Many people who would consider it reprehensible to refuse to pay back monies or goods that were borrowed, think nothing of refusing to pay their taxes, or give honor and respect to those to whom it such due. “Owing,” in this

daughter and Moses’ mother (Ex 2:9). The requirement for daily payment did not hold true in these cases.

An Example from Jeremiah Another example of not paying debts is found in Jeremiah 22:13. “Woe to him who builds his house by unrighteousness and his chambers by injustice, Who uses his neighbor's service without wages and gives him nothing for his work” NKJV (Jer 22:13). Here, the service and labor of one’s neighbor is not to be considered worthless. Unless an offsetting agreement has been made with the neighbor, his labor in the behalf of the individual is to be considered a debt to be paid.

Living by faith is difficult enough. We have no need to be brought under the rules and opinions of mere mortals. The early church took care not to impose upon Gentiles too many rules

This particular example is considerably prevalent in the Christian community. Countless churches regularly expect men of God to expend labor without proper remuneration. While no covetousness is to be found within the laborer, the people receiving spiritual benefit from the work are to consider the following. “Let him who is taught the word share in all good things with him who teaches” NKJV (Gal 6:6). The idea here is that the teacher has shared what God has given him. Those with whom he has shared those things are to share with him what God has given them. It is a matter of debt, and they are to “owe no man anything.”

case, is withholding what is due to the person.

Indebtedness for Service Owing does not always involve those under authority honoring those having authority over them. Sometimes the table is turned, and the one in authority gives honor to the ones under him. The Law sited a rule involving indebtedness that dealt with employees, or hired serv ants. “You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates. Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the LORD, and it be sin to you” (Deut 24:14). Leviticus 19:13 reiterates this law. The labors of a hired servant incurred a debt, and they were to “owe not man anything.”

THE CONTEXT This verse is a continuation of the thought introduced in verse seven. “Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.” NIV None of these are to be left outstanding, as though we were free to choose when such dues were to liquidated.

OWING NO MAN “Owe no man anything . . . ” Other versions read, “Let no debt remain outstanding,” NIV “Be in debt for nothing,” BBE “Pay all your debts.” NLT The thrust of the passage is not to avoid debt, but to satisfy the debt, paying what is due. The debts to which verse seven refers cannot be avoided. They were created by God, not man, and they are to be honored with dispatch and without hesitation. Once again, the only exception to this rule is when the authorities honored require us to dishonor or disobey God. Such occasions, however, are the exception to the rule. Sound doctrine is always built around the norm, not the exception.

Again, it is written, “For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things” NKJV

Note, the hired servant was “poor and needy.” That is the circumstance that required this law. This does not mean it was wrong to accrue wages, according to a mutual agreement. An example of such an agreement is found in Laban and Jacob (Gen 30:28-29; 31:8). Another such agreement was found between Pharaoh’s

(Rom 15:27). The benefits the Roman brethren had derived from the saints in Jerusalem rippled into eternity. They had become “debtors” to them, and were not to leave the debt unpaid.

This exceedingly practical area is regularly ignored among professing

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believers. It has, in my judgment, brought great disgrace upon the name of the Lord. With a few gracious exceptions, this has been the manner among churches of the Restoration Movement, with whom I have been affiliated. This is largely owing to the neglect of sound teaching on the matter.

committed this very sin – they have robbed God by withholding what is due to Him. Although some teachers are fond of telling us tithing is not valid under the New Covenant, they only betray their own ignorance of the Divine nature. Tithing, like faith, preceded the Old Covenant. Both Abraham and Jacob paid tithes, or the first tenth of their goods (Gen 14:20; 28:22). Further, neither of them was commanded to do so.

conscience of one believer cannot be bound upon another, particularly when it is based upon a view of Scripture, and not the Scripture itself.

It should at once be obvious to you that this passage is not condemning debt itself. Where there is no debt, nothing can be “due.” The very idea of not allowing a debt to “remain outstanding” NIV suggests that one has been incurred. It goes without saying that we should never incur debts we know we will not be able to pay. Debt should always be taken seriously, for in it we become obligated to the world. Debt can cause our roots to sink too deeply in this present evil world, and should therefore always be approached with great sobriety.

Debts of Ability Solomon spoke of the debt of doing good to your neighbor in his time of need. “Do not withhold good from those to whom it is due, when it is in the power of your hand to do so. Do not say to your neighbor, ‘Go, and come back, and tomorrow I will give it,’ when you have it with you” NKJV (Prov 3:27-28). Here is a different kind of debt, yet it is very real. When a need is experienced by our neighbor, and we have the power and goods to meet that need, we are debtors to him. That debt is to be paid. We have robbed him if we withhold such things from him.

“No Man” “Owe no man anything” covers every aspect of debt, and every individual to whom such debt is owed. Taxes are debts to be paid. Honor is a debt to be discharged. Fear toward the authorities ordained by God is a debt to be paid. Honor for those in places of authority is a debt to be satisfied. Hired services are debts to be cleared. Assistance given men in times of need are debts to be liquidated. Profiting spiritually from those who have

Under the Law Under the Law, provision was made for lending money to the poor among God’s people. No usury, or interest, was to be charged a fellow Israelite. Yet, the money was to be repaid. “If you lend money to any of My people who are poor among you, you shall not be like a moneylender to him; you shall not charge him interest” (Ex 22:25). Of course, if it is morally wrong to incur debt, it would be a sin to create it by lending.

Withholding Is Robbery

To withhold what is due another is to “owe,” in the sense of our text. Such debt is actually a breach of the eighth commandment: “Thou shalt not steal” (Ex 20:15). In such a case, the theft is failing to pay what is due, rather than breaking into the neighbor’s house and taking something already in his possession. This is the very thing for which God upbraided Israel. They had robbed Him, the Lord declared. “Will a man rob God? Yet ye have robbed me” (Mal 3:8). Israel remonstrated, asking how it was possible that they had robbed God. The Lord’s answer unveils something of the magnitude of our text. “But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Mal 3:8-10). It is not wise for believers to ignore this text.

When a need is experienced by our neighbor, and we have the power and goods to meet that need, we are debtors to him. That debt is to be paid. We have robbed him if we withhold such things from him.

Jesus’ Parables In one of His parables, Jesus likened the Kingdom of heaven to a king to whom certain servants were indebted. The Lord forgave debts, while one of his forgiven servants demanded that debts owed him be paid by those with no means to pay them (Matt 18:23-35). The point germane to our text is this: if debt itself was sinful, it would not be used in as a key factor in the exposition of the Kingdom of heaven. The parable itself presumes the legitimacy of debt. Else, there would be no point to the parable.

communicated the truth of God is a debt to be honored. Opportunities to be helpful to those in need are a debt to be settled.

You see what an exceedingly large matter this is. It is to be taken seriously by every believer.

ON THE MATTER OF FINANCIAL DEBT It is not unusual for certain teachers to used this passage to condemn all financial indebtedness. I now approach this matter with great care, for the strictest allowance must be made for the conscience of every believer. However, the

The Widow and Elisha All debt is not self-incurred. On one occasion, a recently widowed wife of one of the sons of the prophets came to Elisha. Although her departed husband was a prophet and feared the Lord, he had incurred a debt. Her crisis was that the debt was due, yet she had no means by

Many a professed believer has

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which to pay it. She reported, “Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.” The prophet did not rebuke her for being in debt, nor did he cast aspersions upon her husband for falling into debt. Instead, he was used of God to provide a miraculous means for paying the debt (2 Kgs 4:1-7). Thus, by paying the debt, she “owed no man anything.”

either attitude. A spirit that grasps after carnal things stands on the precipice of eternal ruin.

paid or thoroughly satisfied. It is not only a large debt, it is a growing one. It is as though the interest on it keeps on accruing at a large rate. What is more, it is a debt that is not intended to eliminated.

It is ever true, “the borrower is servant to the lender” (Prov 22:7). Indebtedness is always to be taken seriously. All debts are to be paid, whether they are debts of money, tribute, customs, fear, or honor. While earthly associations are inferior, they are not to be regarded as beyond godly obligation. Those who wear the name of Jesus are to live in view of their relationship to God through Christ. They are not free to grasp the things of this world as though they were

The Reasoning of Flesh Flesh will reason there is no need to pay on the debt at all, seeing we cannot pay it off. However, this is erroneous reasoning, for the debt is very real. Hence, payment must be made on it, else we have, in fact, stolen from our brethren, taking from them what rightfully belonged to them. It is as though we only paid off the interest on the debt, never really reducing the principle.

Nehemiah’s Day In Nehemiah’s day, the people “borrowed money for the king’s tribute,” offering their lands and vineyards as collateral. Nehemiah did not condemn the people for borrowing. Rather, he rebuked the Jewish rulers for exacting usury from their brethren (Neh 5:4-7).

A Focused Debt Love is what we “owe” to our brethren. Notice, the debt of love is to “one another” – the people of God, or the “household of faith.” We have a “special” relationship to them that transcends all other human relationships (Gal 6:10). This does not mean we are not responsible to love our enemies, bless those who curse us, do good to those who hate us, or pray for those who despitefully use and persecute us (Matt 5:44). However, our love toward the saints is of a different order. It is more profound, more extensive, and associated with greater benefits.

Christ’s Teaching Jesus taught us, “Give to him who asks you, and from him who wants to borrow from you do not turn away” (Matt 5:42). Of course, if it was sinful to create a debt, those who acquiesced to it by allowing someone to borrow from them would be causing their brother to stumble. Jesus did forbid lending as a money-making venture (Lk 6:34-35). He did not, however, condemning lending or asking for something to be advanced. Another of His parables was based upon an individual petitioning his neighbor, “Friend, lend me three loaves” (Lk 11:5-9). If indebtedness itself was sinful, it could not be an example of obtaining an answer to prayer.

primary, or incur debts as though life in this world was fundamental. At no point are they at liberty to ignore their debts.

As to making laws concerning the extent to which borrowing and debt is allowed, God has not given us license to legislate to our brethren. I have every confidence that when our text is taken seriously, it will move the trusting soul to carefulness in the matter of making debts. Also, as I have shown, there are numerous debts you owe that were not created by you, but by your Lord. They are to be paid as well as the ones we ourselves incur.

The particular comparison being made is between what we owe to civil authorities, and what we owe to the people of God. Our obligation to the “higher powers” involves paying tribute and customs, fear, and honor (13:7). Our relationship to the brethren is on a much higher level. That level does includes the matter of honor. However, civil authorities make demands of us, the people of God do not. We do not love the brethren because they have required that we do so, but because we desire to. Our hearts are knit with them, and we have been made one with them. That is not the kind of relationship we sustain to other men, whether they be political leaders, those who maintain law and order, or those by whom we have been employed. It is more personal and more rewarding.

Debt is not wrong. Refusing to pay debt is what is wrong. Our text assumes the existence of debt, not the sin of it. Further, it is not limited to financial matters, and not one syllable of the text suggests financial priorities.

LOVE ONE ANOTHER “ . . . except to love one another.” Other versions read, “except the continuing debt to love one another,” NIV “but to have love for one another,” BBE and “except the debt of love for others.” NLT

A Word of Caution This by no means suggests believers can take a loose view of financial indebtedness. Nor, indeed, does it intimate it is proper to pile up needless debts. Such an approach to life requires a covetous spirit and a sense of being at home in this world. Faith will not allow

The meaning of the text is this: loving one another is a debt that cannot be liquidated. It cannot be fully

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Our Relationship to the Saints

sense of values, objectives, and appetites. This is the direct result of participating in the very nature of God Himself. “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust” (2 Pet 1:4). ‘ Same Status – Strangers and pilgrims.

through all, and in you all” (Eph 4:3- 6).

The relationship we sustain with the people of God is a frequent subject in Scripture. The variety of references to this association serve to accentuate the importance of our text.

The Work Is of God Our participation in this blend of human spirits is owing to the work of God Himself. As it is written, “It is because of Him that you are in Christ Jesus, who has become for us wisdom from God--that is, our righteousness, holiness and redemption” NIV (1 Cor 1:30). And again, “For we are God's workmanship,

‘ Brethren. Redemption relates its constituents to one another. Because we have participated in a “common salvation” (Jude 3), and have a “common faith” (Tit 1:4), we are “brethren.” This is by Divine design. “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” (Rom 8:29). ‘ Same body. Because of their connection to the Head, Jesus Christ, the people of God are “one body.” They are motivated and governed by the same head, and are designed to work together. “That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel” (Eph 3:6). ‘ Same Household. God has a household over which He presides. He sustains and cares for this household, giving them exclusive gifts and privileges. “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Eph 2:19). ‘ Members of one another. By virtue of their common Father and life, believers are actually integrated with one another. “So we, being many, are one body in Christ, and every one members one of another” (Rom 12:5). ‘ Same Father. Those who are in Christ Jesus have been begotten by the same Father. “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace” (2 Thess 2:16). ‘ Same Savior. Our deliverance from sin has come from a common Source–one mighty Deliverer. “But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Tim 1:10). ‘ Partakers of the same nature. In salvation, people receive the same nature. They have the same mind set,

Believers have the same relationship to the world. Ultimately, because they

The relationship we sustain with the people of God is a frequent subject in Scripture. The variety of references to this association serve to accentuate the importance of our text.

have received eternal life, they are misfits in this temporary and cursed world. “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet 2:11). ‘ All of One. The saints have the unique privilege of sharing the Fatherhood of God with the Lord Jesus Himself. “For both He that sanctifieth (Jesus Christ) and they who are sanctified are all of One (God the Father): for which cause He is not ashamed to call them brethren” (Heb 2:11). ‘ Same Family. While men speak of differing organizations and church affiliation, God speaks of a single family. Here is where all spiritual resources are received–the solitary family among whom God has taken up residence. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named” (Eph 3:14-15). ‘ One Body, Spirit, Hope, Faith, and

created in Christ Jesus to do good works, which God prepared in advance for us to do” (Eph 2:10). The effectual willingness and work that is found in us is actually traced back to God, “For it is God which worketh in you both to will and to do of His good pleasure” (Phil 2:13). The conditions mentioned above are the circumstances that have created the debt of love we owe one another. Our indebtedness is not owing to what we have done for one another, although that is significant. God Himself has created this debt, just as He did in the matter of civil authority.

If we begin to imagine we no longer owe a debt of love to the people God, let us remember they are His people, and He has charged us with their care and encouragement. The new birth is accompanied by the payment of the debt incurred by sin. It is also accompanied by the creation of a debt to the people of God that cannot be fully paid by us. Should the time come when this is clearly seen, denominationalism will collapse immediately. In fact, sectarian walls can only exist to the degree this indebtedness is not perceived. Such a condition is totally inexcusable. Not only has God spoken extensively on this subject, He has given us a new heart that IS CAPABLE OF sensing and enjoying

Baptism. The oneness of God’s people is not a mere formality. It is marked by the same initiation, persuasion, animation, and goal. “Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and

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that circumstance.

Macedonia. Yet, their debt of love had not been paid. The Apostle continued, “But we urge you, brethren, that you increase more and more” NKJV (1 Thess 4:9-10). They were making payments on a debt that continued to grow. Only God can teach people to love in this manner, and He is quite willing to do so because of the vicarious atonement made by His only begotten Son.

perceives the needs of brethren, and rushes with joy to meet them. Such love makes the individual aware of what to do, and the will heartily acquiesces to meeting the need.

THE ONE WHO LOVES “ . . . he who loves another.” While we are a part of a large family, our associations with it are intensely personal. Our text does not read “WE who love,” but “HE who loves.” The word “another” refers to “another” member of the household of faith. This is not a selective word, as though we loved only certain members of the body. Rather it denotes the extension of our hearts on a personal and individual level.

The evidence of passing from death to life. The preference for the people of God, coupled with the desire to do them good, is evidence that we have moved from death in sin to life in Christ. “We know that we have passed from death unto life, because we love the brethren” (1 John 3:14). It should not be necessary to comment on what is evidenced by the absence of such love. Where the love of the brethren is not possessed, death reigns, and people have not been taught by God – profession notwithstanding.

Abounding more and more. The love of the brethren is an area where ever- increasing expressions are to be found. In fact, God can “make” us to increase in our love for one another. Sensitive and perceptive souls will seek this for one another. As it is written, “And the Lord make you to increase and abound in love one toward another, and toward all men” (1 Thess 3:12). The word “make,” or “cause,” NASB does not speak of forcible improvement that is against both our wills and natures. Such a work would bring no glory to God or benefit to man.

There are ways in which we benefit the people of God without knowing it. Our mutual preferences and interests move us to be profitable to those of like precious faith, often without being aware of it. However, love for another is not inadvertent. It is focused and intentional. The love of God flows out from one believer to another as an act of the will. It is with a purposed intention to do the person good, bringing eternal advantages to them. It is done at personal expense, and with an objective in mind.

From another perspective, if we do not love one another, we are not making payments on the debt we owe. In such a case, the debt is growing larger while we are getting smaller and less capable. In failing to love the people of God, we have taken from them what belongs to them, thereby becoming robbers instead of those who bless. It is not possible to overstate the seriousness of such a circumstance.

In failing to love the people of God, we have taken from them what belongs to them, thereby becoming robbers instead of those who bless. It is not possible to overstate the seriousness of such a circumstance.

Often the outpouring is wrapped in temporal concerns and ministries, relieving the afflicted, fatherless, and widows. But it is always what the person wants to do, delights to do, and sees a need to do.

FULFILLING THE LAW “ . . . he who loves another has fulfilled the law.” A number of versions read “neighbor” in the place of “another” (RSV, NASB, NAU, DOUAY, BBE). The NIV r e a d s “ f e l l o w m a n . ” Etymologically, the emphasis of the word “another” is “of another kind or order.”Doctrinally, its meaning is that our love is for those outside of ourselves. That is, we do not love them out of selfish interests, because they are precisely like us, or because we are seeking to gain advantages from them. This kind of love flows from the well of Divinity, seeking the welfare of “another.”

This is a love that is taught by God Himself. It is not the result of natural politeness or culture. It is a special kind of love that cannot be generated from the earth. It is sent to the earth, and wrought by God through personal involvement with Himself. The Thessalonians, for example, were commended for the extensiveness and consistency of their love for God’s people. Yet, it was acknowledged their love was not the product of their own natural discipline. “But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; and indeed you do so toward all the brethren who are in all Macedonia.” That Divine instruction was effective indeed, even rippling out to all the brethren in

Rather, it speaks of the Lord pushing our love beyond the boundaries of creation and natural aptitude.

In knowledge and in judgment. This love of the brethren is not rooted in emotion, although it is emotional. Here is a love, taught to us by God, that involves both knowledge and judgment. Again, this is a subject of Apostolic prayer. “And this I pray, that your love may abound yet more and more in knowledge and in all judgment” (Phil 1:9). The word “judgment” refers to discernment, not condemnation. The love taught by God

Whereas the Law demanded that love be executed out of mere human energy, for it was a system of merit, this love is of another order. It accomplishes what the Law itself could not achieve. The Law set forth a righteous standard. It was “spiritual,” “holy,” “just,” and “good”

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(Rom 7:12,14). However, that very circumstance put its fulfillment beyond the reach of “the natural man.” Instead of the Law becoming a basis for justification, it was the reason for condemnation, for “the strength of sin is the law” (1 Cor 15:56).

in the Law. As it is written, “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain” (Gal 2:21).

5:17). It is the result of a more precise image of God (Col 3:10), not a human effort to become like God.

The fulfillment of the Law that is here declared is not inferior. It is not a sort of token fulfillment that lacks spiritual substance. It does not brush the Law aside as though it was not good and holy. This is not a meager fulfillment of a robust and spiritual Law. It is not a kind of reduced righteousness!

Because of this circumstance, Christ has terminated the Law as a means to becoming righteous. He has inducted a righteousness that is realized by faith, not by doing. Thus it is written, “For Christ is the end of the law for righteousness to everyone who believes. For Moses writes

The Law was right in demanding such love, but man was too weak to fulfill it. Now, apart from the Law, and by the grace of God, “brotherly love” fulfills the Law, meeting its demands precisely and consistently. This is involved in the wonderful proclamation, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” Rom 8:3-4).

Because of this circumstance, Christ has terminated the Law as a means to becoming righteous. He has inducted a righteousness that is realized by faith, not by doing.

Apart from its ministry of information – for “by the Law is the knowledge of sin” – the Law, as an enforced code, was necessary because of man’s faulty heart. Apart from Christ, “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer 17:9). However, when the heart is made new, and the law of God is inscribed upon it, the Law is no longer required as an enforcer.

about the righteousness which is of the law, ‘The man who does those things shall live by them’” (Rom 10:4-5).

This love not only fulfills the Law, it exceeds the demands of the Law.

All that the Law demands regarding our neighbors is fulfilled when we love them as ourselves. Loving another is not a single deed, nor is it fulfilled at a point in time. By its very nature, it is ongoing – a debt that can never be liquidated. What the Law demanded from without, love compels from within. What the Law required, with threats of death, love delights to do without the need of an enforced code. Love is the fulfilling of the Law, for it desires nothing contrary to the Law! It fervently desires to fulfill the Law. Surely you must see this to be a most marvelous and beneficial circumstance.

HAS Fulfilled Notice, the one who “loves another” HAS, by that very posture, already fulfilled the Law. While this love is carried out “in deed and in truth” (1 John 3:18), it is essentially found in the heart. This is a love that is produced by one’s love for God, which is the fountain from which all other valid human love springs. That is precisely why the “second commandment” is “like unto” the “first” (Matt 22:39). Through the Spirit, Peter admonished us to “love one another with a pure heart fervently” (1 Pet 1:22). This love is an expression of the “new creation” (2 Cor

Let it be clear, “the righteousness of the Law” is not the same as “the righteousness of God.” It is more of a goal than a reality, for no one was ever made righteous by keeping the Law. In fact, Christ’s vicarious death was necessary because of man’s inability to measure up to the standard of righteousness set forth

WHAT NOT TO DO

THE RELEVANCY OF THE LAW As regards human conduct, the Law was put into place to stop the outbreak of the corruption of the heart. It was the appointed means of restraining the fallen nature. The days of Noah confirm to us what occurs among sinners when there is no Divine law. Upon beholding the entirety of the human race, young and old, the Lord said, “that the wickedness of

“ 9a For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet . . . ” When speaking of our neighbor, the Law majored on what NOT to do, rather than things that were to be done: “Thou shalt not . . . Thou shalt not . . . Thou shalt not . . . Thou shalt not . . . Thou shalt not.”

man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” Gen 6:5). The utter devastation of the flood, leaving only eight souls upon the face of the earth, did not change this wicked propensity. This is precisely why the Lord declared He would never again destroy every living thing as He did in the Noahic flood. Following the flood, with a fresh start for humanity, the

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Lord said in His heart, “I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done” (Gen 8:21).

The Law shined a Divine spotlight on the human condition, but provided no remedy for what was uncovered. It defined sin, but provided no power to overcome it. Although it was spiritual, the Law could not produce spirituality. Even though it was holy, it could not produce holiness. Although it was good, it could not produce goodness. It commanded love, but provided no strength or ability to be loving. It judged, but did not help. It condemned, but did not save.

Unless there is some understanding of these things, the text before us will make no sense. It will be seen as a sort of Divine compromise that brings dishonor to God, and robs the believer of Divine power.

A Critical Distinction Our text provides a critical distinction that must be seen. The Law that is fulfilled is not a new law, but the one which “was given by Moses” (John 1:17). The fact that it is “fulfilled” by the one who “loves another” confirms that Law has not been eradicated, or replaced by another moral code. You cannot fulfill something that was previously abrogated. The Law has been ended as a means to righteousness (Rom 10:4), but it still stands in tact.

In His mercy, however, God did not allow depraved human nature to remain unchecked. The Law was given to address man’s sinful condition, not to release an imagined innate goodness.

‘ The Law was given “that every mouth may be stopped, and all the world may become guilty before God” (Rom 3:19). ‘ The Law was not intended to produce a knowledge of righteousness, “for by the law is the knowledge of sin” (Rom 3:20). ‘ The Law, because of its abrasiveness against fallen humanity, became “the strength of sin” (1 Cor 15:56). ‘ When the commandment of the Law came, “sin revived,” producing a wellspring of iniquitous thoughts and deeds (Rom 7:9). ‘ Sinful passions, or the “motions of sin,” were aroused by the Law (Rom 7:5). ‘ The Law was “added” to the Abrahamic promise “because of transgressions, till the seed should come to whom the promise was made” (Gal 3:19). ‘ The Law was designed to be a schoolmaster, or tutor, to “bring us unto Christ, that we might be justified by faith” (Gal 3:24). ‘ Although the Law itself was spiritual and holy, it was given “that sin by the commandment might become exceeding sinful” (Rom 7:13). ‘ The “Law” is not, nor ever has been, “made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (1 Tim 1:9-10).

At least two indispensable needs were addressed by the Law.

Thus the one who loves does not destroy the Law, but removes the need for it by fulfilling the Law. The Law still exists, but in quite another capacity. Rather than condemning the individual, it now confirms the presence of the Divine nature.

COMMITTING ADULTERY “You shall not commit adultery.” While adultery is often committed in the name of “love,” our text shows it is the result of NOT loving our neighbor. Adultery is one of the more reprehensible sins in Scripture, and is never taken lightly or excused – in either the Old or New covenants. “Adultery” includes infidelity, as well as all manner of sexual corruption. It is all intimacy of every sort outside of the sacred bond of marriage – unity between one man and one woman.

‘ First, it uncovered the condition caused by sin, thereby preparing men for a Savior. ‘ Second, under the threat of death (Ezek 18:4,20; Gal 3:10), it restrained the uncontrollable outbreak of sin – as existed in the days of Noah.

Always Deliberate Adultery is never accidental, inadvertent, or without intention. It is always deliberate, thought out, and intensely selfish. It involves the prostitution of the body, which has been purchased by God. Thus it is written of fornication, which includes adultery, “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body” (1 Cor 6:18).

It is with particular regard to the latter, namely the inhibiting of prolific sin, that our text is declared. When love exudes from the new heart, there is no further need for Law to restrain the outbreak of sin. Thus the one who loves does not destroy the Law, but removes the need for it by fulfilling the Law. The Law still exists, but in quite another capacity. Rather than condemning the individual, it now confirms the presence of the Divine nature. It has been “fulfilled,” and is thus satisfied, no longer stopping the mouth of the individual, or condemning him.

A person who commits adultery – particularly one who wears the name of Jesus – must do the following.

‘ The Holy Spirit must be quenched. ‘ The Holy Spirit must be grieved. ‘ The Word of God must be ignored, and even stifled.

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‘ The conscience must be ignored and suppressed. ‘ The coming of the Lord must be forgotten. ‘ The day of judgment must be put out of the mind. ‘ The world must be viewed as primary. ‘ The conviction of the Holy Spirit must be ignored. ‘ Personal desires must be exalted above the will of the Lord. ‘ The individual must refuse to present their bodies as a living sacrifice to God. ‘ The one who is the object of lust must be seen after the flesh. ‘ The way of escape, which accompanies all temptation, must be refused. ‘ If married, one’s spouse must be despised. ‘ The presence of holy angels must be forgotten. ‘ One must cease to fear God, who has spoken clearly on this matter. ‘ One must cease to love God, who has supplied what is required to avoid such sin. ‘ It is necessary to frustrate the grace of God.

‘ The love of the truth must be suppressed. ‘ Rather than subordinating the body, it must be allowed to rule.

God and their neighbor as well.

I understand there is forgiveness and plenteous redemption with the Lord, but it is that He “might be feared” (Psa 130:4,7). When faith takes hold of the forgiveness and redemption of God, it will never condone involvement in sin, or the transgression of the Law.

In a revelation of the scope of this commandment Jesus said, “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matt 5:28). Again, the voluntary nature of this sin is underscored. The individual described in this text looked in order to lust. But whether it is looking to lust, or engaging in the sinful deed itself, the Law powerfully declares, “Thou shalt not commit adultery!”

The principles I have cited apply to the remainder of these sins. There is no need to repeat them.

NOT KILLING “You shall not murder.” The second recorded sin is that of murder. Cain killed his own brother Abel. Before he committed this dastardly deed, the Lord reasoned with him about doing good. “So the LORD said to Cain, "Why are you angry? And why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.” NKJV But Cain’s heart was hard, and he gave no heed to the words of a gracious God. Immediately after that, while talking with his brother in the field, “Cain rose up against Abel his brother, and slew him” (Gen 4:6-8). Thus the first murder was committed.

Those who commit this sin need not give us an explanation for what they have done. We already know why they sinned. They had no regard for the commandment of God. They did not hide His Word in their heart. Instead, they nurtured the nature the Spirit commanded they crucify and mortify (Rom 6:6; Gal 5:24; Col 3:5).

I have taken the time to mention these things because of the remarkable rise of

What Is Murder Murder is taking the life of one who is made in the image of God – a fellow man. Capital punishment is not murder as the opponents of it claim, for it has been ordained by God, and civil authority has been put into place to carry it out (Gen 9:6; Rom 13:4). Killing an animal is not murder, as the animal-rights people affirm.

‘ The Gospel of Christ must be violently thrust from the mind. ‘ Eternity must be forgotten. ‘ The Law of God must be ignored.

adultery within the professed church. It is found among the leaders as well as those who are being led. It is found among the old as well as the young. However, no matter how prevalent it may be, and whatever reasons may be cited for its existence, it is forbidden by God. “Thou shalt not commit adultery!” There are no “ifs” or exceptions. The Law forbids adultery, and the Law is spiritual, holy, just, and good. That means adultery is unspiritual, unholy, unjust, and evil. Those who commit it have broken the commandment, and done so willingly. They have become unspiritual, unholy, unjust, and evil. They have sinned against

Murder, or killing, is taking the life of another out of anger, like Cain did Abel (Gen 4:8). It taking the life of another for personal advantage, like Pharaoh did the newborn male children of Israel (Ex 1:16,22), and Herod the males under two years of age around Bethlehem (Matt 2:16). It is plotting the death of another, life David did Uriah (2 Sam 11:14-17), or Barabbas in an insurrection against the government (Mark 15:7; Acts 3:14).

‘ All of the warnings of Scripture concerning this sin must be rejected. ‘ All of the Scriptural examples of those committing this sin must be pushed out of the mind. ‘ One must make a place in their heart for Satan to work. ‘ Satan is not resisted. ‘ One must yield to Satan. ‘ It is necessary to step out of the light and begin walking in darkness.

Abortion is murder. Suicide is self murder. The least conspicuous murder is

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“You shall not covet.” Coveting precedes stealing. It is desiring what has been allotted by God to another. In this text it is to set your heart upon something that rightfully belongs to another. From another view, it is longing for something God does not intend for us to have – like Israel longing after the foods of Egypt when God was giving them angel’s bread (Num 11:15). Another example is Achan, who “coveted” and “took” what God had cursed (Josh 7:21).

You cannot “briefly comprehend” error. All error deviates from the truth, and thus cannot be pulled together. Truth, on the other hand, can be stated in a concise manner without losing any of its power. When a lie is stated concisely, if that is possible, it loses its power.

hatred for a person within the heart. As it is written, “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him” (1 John 3:15). The most atrocious of all murders was the killing of the Son of God. As it is written, “Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers” (Acts 7:52). But whether in the heart, or in actuality, the Law cries out, “Thou shalt not murder!”

commandments regarding men in Matthew 19:19, including the prohibition against “false witness.” We are in strict accord with the Law and its Scriptural representations by including false witness here. False witness is a lie offered as evidence – as the false witnesses at the trials of Jesus (Matt 26:60), and Stephen (Acts 6:13).

A man can covet another man’s wife, like David did Bathsheba (2 Sam 11:3). He can covet another man’s possession, like Ahab when he coveted Naboth’s vineyard (1 Kgs 21:1-5). A person can covet after money, causing him to err from the faith and be pierced through with many sorrows (1 Tim 6:10). A covetous individual has no regard for the person or possessions of his neighbor, and thus feels at liberty to violate the holy commandment of God (Ex 20:17).

From another view, “false witness” is a misrepresentation of the facts–a total fabrication. Solemnly we are told, “lie not one to another” (Col 3:9). We are told that God “cannot lie” (Tit 1:2), and therefore men should not lie. Israel “lied” to God “with their tongues” (Psa 78:36). Ananias and Sapphira “lied to the Holy Spirit” when they misrepresented the amount of money they gave to the work of the Lord (Acts 5:4). Men can lie by exaggeration, and by deliberate understatement. They can preach lies, write lies, and even sing lies. Those with a love of the truth really have no desire to lie. All such speaking is to be thrust from us. As it is written, “Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another” (Eph 4:25). Let it ever be remembered that whoever “makes a lie” will not be allowed to dwell forever with the Lord (Rev 21:27; 22:15). Instead, “all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev 21:8). We do well, therefore, to take the Divine prohibition against false witness and lying seriously.

A murderer has assumed the prerogatives of God, who alone is “able to save and to destroy” (James 4:12). Murder is an affront to God, in whose image man is created.

THESE ARE THE DEMANDS OF THE LAW “The Law” is God’s Law, and hence represents God’s demands. They are not suggestions, or mere targets toward which men are to casually aim their lives. The transgression of the Law, in all forms, caused the death of the Lord Jesus Christ. Those violations were what was “laid” upon Christ, making Him to “become sin for us,” and mandating that God make Him “a curse” (2 Cor 5:21; Gal 3:13).

NOT STEALING “You shall not steal.” Stealing is taking what belongs to another, assuming the ownership of something that has not been given to us, or for which we have not paid the price. Stealing can also be withholding what rightfully belongs to another–like not paying tithes and offerings to God (Mal 3:8). Kidnaping is stealing – man stealing (Ex 21:16; 1 Tim 1:10). Stealing disregards the things God has given to others, and presumes to take them for oneself.

It is not the purpose of this text to lay out the scope of sin. Rather, it deals with sin as it regards our neighbor: person-to- person relationships. The Law actually protected men against those with calloused and unbelieving hearts, by enforcing civility. The new creation enforces civility in a better way. It is implemented by means of a new heart and spirit, not by fleshly discipline or threats. It is effective by grace through faith.

NOT BEARING FALSE WITNESS “You shall not bear false witness.” Modern versions omit this prohibition (NASB, NIV, NRSV). Jesus, however, cited a nearly identical summary of the

NOT COVETING

BRIEFLY COMPREHENDED

“ 9b . . . and if there be any other commandment, it is briefly comprehended in this saying, namely,

Thou shalt love thy neighbor as thyself.” Here is an example of instruction calculated to impact the life of

the hearer or reader. Sound instruction is more than passing along information, or providing a thorough and orderly account

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of some facet of the truth. Much of the instruction of our day is too academic. It does not seem to be aiming at anything, and leaves the hearers in a state of spiritual confusion.

commanded, the Divine commentary would be the single phrase into which they have been summed.

these three, thinkest thou, was neighbor unto him that fell among the thieves?” When the lawyer wisely answered, “He that showed mercy on him,” Jesus replied, “Go, and do thou likewise” (Lk 10:29-37).

Divine summations occupy an important place in “sound doctrine.” I have found that one of the marks of false doctrine is the requirement for extensive explanation. You cannot “briefly comprehend” error. All error deviates from the truth, and thus cannot be pulled together. Truth, on the other hand, can be stated in a concise manner without losing any of its power. When a lie is stated concisely, if that is possible, it

In our text, the aim is to show that love meets the demands of the Law, fulfilling its requirements. Those who are changed within do not need to be regulated from without. In this sense, salvation is not merely a “way of life,” as some suggest. Rather, it is a Divine accomplishment in which the individual is conformed to the image of Jesus Christ, God’s Son. God is not honored by people who must be forced to live godly, if such a thing is even possible. Those sophists who promote accountability to one another in order to the maintenance of moral purity do well to rethink their distorted theology. If “love is the fulfilling of the Law,” then lawlessness reveals lovelessness. You cannot legislate love. That is something that must be taught by God and advanced by faith.

Loving our neighbor as our self, therefore, has more to do with meeting his need than with a mere emotional feeling. From one point of view, “your neighbor” is all men, with a particular focus upon those who stand in need of consideration and mercy. From another point of view, it is everyone within the sphere of our influence. For example, the good Samaritan was not in his native area. He was journeying when he came upon the wounded man. Yet, he did for that man what he would do for himself. He “went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him” (Lk 10:34). He also made provision for his care until his recovery was realized (verse 35). The sphere of his influence had been extended.

Much of the instruction of our day is too academic. It does not seem to be aiming at anything, and leaves the hearers in a state of spiritual confusion.

loses its power. Truth lends itself to conciseness and summation, falsehood does not.

OTHER COMMANDMENTS “ . . . if there be any other commandment.” Other versions read, “and any other commandment,” NASB “and whatever other commandment there may be,” NIV and “and all the other commandments that there are.” NJB

Within the Body of Christ This commandment is brought to its highest level within the body of Christ. There, our neighbor is all of the saints, particularly those with whom we are journeying to glory. Of such it is written, “Let every one of us please his neighbor for his good to edification” (Rom 15:2).

LOVING OUR NEIGHBOR AS OURSELVES “ . . . and all the other commandments that there are, are summed up in this single phrase: You must love your neighbor as yourself.” NJB There is a marvelous principle to be seen here. The commandment to love our neighbor as our self is completely contrary to the flesh. It demands the same kind of concern for our neighbor that we have for ourselves. We seek to meet his needs with the same enthusiasm as we address our own. This is, in fact, beyond our ability. Yet, if we will believe the Word of the Lord, and seek with our whole hearts to do it, our great God will enable us to do precisely what He has commanded.

Here we see there is a commonality in all of the commandments, so that one cannot be pitted against another. It is as though they were all one gender, even though they may have differing personalities. Here the Spirit views all of the commandments from the standpoint of the common thread that is woven through each one of them – LOVE.

Again, an application of this commandment is made in the Spirit’s word concerning those who are not yet mature in Christ – those who can be harmed by thoughtless living. “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself” (Gal 5:14).

BRIEFLY COMPREHENDED “ . . . it is briefly comprehended.” Other versions read, “are all summed up,” NKJ “are summed up in this sentence.” NIV

In the parable of the good Samaritan, Jesus taught us that our neighbor was the person who stands in need of our assistance. In answer to the question, “Who is my neighbor?”, Jesus delivered this parable. At the conclusion He asked the interrogating lawyer, “Which now of

James also deals with this commandment, applying it to having respect of persons, and the consequent neglect of the needy. “But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy

Only statements that are interrelated can be “summed up.” In this case, the summation is a single statement from which all of the others are derived. To put it another way, if you did all of things

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name by the which ye are called? If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: but if ye have respect to persons, ye commit sin, and are

convinced of the law as transgressors” (James 2:6-9).

disadvantaging others are only delineations of having love for another. They are a kind of breakdown of how love reacts to the need of our neighbor. It is both consistent and effective.

The point of our text is that all of the details of Law concerning not harming or

WHAT LOVES DOES

“ 10 Love worketh no ill to his neighbor: therefore love is the fulfilling of the law.” The strength of this text is seen in the manner in which it is stated. Here is a statement – an unwavering utterance – based upon the nature of love. Two affirmations are made. Both of them are strong, and neither of them can be negated. We are told what love does NOT do, and what it DOES do.

accomplished by will power? Is the free will of man sufficient for such an assignment? Can human discipline or regimentation produce such consistent and powerful results? There is no need to answer these questions. The answer is obvious. Love is superior!

Satan “cannot rise up against himself” (Mark 3:26), so love cannot cause harm to one’s neighbor. Just as we “cannot serve God and mammon” (Lk 16:13), and a man “cannot enter the kingdom of God” without being born of the “water and of the Spirit” (John 3:5), so love cannot sin against one’s neighbor.

This is the love that, “with faith” comes “from God the Father and the Lord Jesus Christ” (Eph 6:23). It is the love that is part of the “fruit of the Spirit” (Gal 5:22)P. It is personally “taught by God” (1 Thess 4:9). He alone can “make” us “increase and abound in love one toward

Working ill toward, or harming another person is not something love should not do, it is something love cannot do. It is impossible for love to yield harm, hurt, ill-will, or disadvantage. It simply cannot be done. Wherever, therefore, inconsideration, neglect, and harm are done, love is not present. It is not in the heart of the evil doer.

THE STRENGTH OF LOVE In the world, love is not considered strong. It is one of those “weak things” through which God chooses to “confound things which are mighty” (1 Cor 1:27). Solomon once wrote, “love is strong as death” (Song of Sol 8:6). While he was writing of romantic love, the principle he stated also applies to spiritual love. The phrase “strong as death” conveys the idea that nothing but death itself can interrupt love. Just as death in the flesh finally triumphs over life in the body, so love triumphs over all of the challenges of life. Thus “many waters cannot quench love, neither can the floods drown it” (Song of Sol 8:7).

We see from this that the first and greatest commandment, together with the second, which is like unto it, cannot be separated. It is not possible to keep one and violate the other.

The Implications of this Truth The implications of this are alarming. John states it this way. “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also” (1 John 4:20-21).

another” (1 Thess 3:12). This is the love of which our text speaks.

WORKING NO ILL TO ONE’S NEIGHBOR “Love worketh no ill to his neighbor.” Other versions read, “Love does no harm to a neighbor,” NKJV “Love does no wrong to a neighbor,” NASB “Love does no evil to the neighbor,” NAB “Love can cause no harm to your neighbor.” NJB

However, allow me to state the strength of love in the superior words of Apostolic doctrine. These come more to grips with the intention of our text. “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth” (1 Cor 13:4-8). Where is a human virtue with such strength and stability? Can such things be

We see from this that the first and greatest commandment, together with the second, which is like unto it, cannot be separated. It is not possible to keep one and violate the other. The knowledge and embrace of this reality will assist us in evaluating our own heart in these matters. If we are deficient n one of these areas, we are deficient in the other as well.

Just as God “cannot lie” (Tit 1:2), and a “good tree cannot bring forth evil fruit” (Matt 7:18), so love “cannot” harm, do wrong to, or commit evil against one’s neighbor! Just as a “house divided against itself cannot stand” (Mark 3:25), and

THE IMPOTENCE OF THE LAW The fulfillment of the Law by love reveals the impotency of the Law itself. Love comes to us outside of the

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boundaries of Law. It is granted to us through the grace of God, not developed in the energy of the flesh. The Law simply cannot impart life, which is required to have love. Thus it is written, “for if there had been a law given which could have given life, verily righteousness should have been by the law” (Gal 3:21). It is not possible for spiritual life to result from Law – any law. For this reason, those with a propensity to Law are consistently lacking in the natter of love.

satisfied! Wherever this does not take place, the Law rises to stop the mouth of the pretender.

thus the Law is satisfied.

When the Law is written upon our hearts and put into our minds, we are brought into accord with that Law. The love that it demands finds a place in our hearts and minds. That means we are in accord with the Law, love it, and serve it with our minds (Rom 7:25). Those so characterized will do no harm to their neighbor. “Therefore love is the fulfilling of the law.” It is a fulfilling olf the Law that is pleasing to God. It also genders confidence in the person motivated by such love, and benefit to those around him.

The righteousness that is imputed to us through faith is very real. One must not begin to imagine that because it is imputed it does not penetrate into the various expressions of the individual. That imputation is preceded by the very real remission of sin. God is fully satisfied with the atoning death of Christ, and therefore sends the Holy Spirit into the hearts of His sons and daughters. He empowers them to do what the Law demands, and

FULFILLING THE RIGHTEOUSNESS OF THE LAW The righteousness of the Law must be

CONCLUSION

The Fulfilling of the righteousness of the Law is not the pinnacle of spiritual life, although it is imperative. There are higher expressions of spiritual life than obeying commandments. This does not diminish the necessity of obeying the commandments, for “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God” (1 Cor 7:19).

in from the field, ‘Come at once and sit down to eat'? But will he not rather say to him, ‘Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'? Does he thank that servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do’” (Luke 17:7-10).

remain “unprofitable servants.” That is what the Lord affirmed! This means it is not enough to live by a code of Law. That may appear wise to men, but it is only evidence of a fundamental ignorance of, and enmity toward, the Living God.

The blessing of genuine spiritual love is that it moves you to fulfill the righteousness of the Law without having to continually be reminded to do so. That condition, dear child of God, brings honor to the Lord. It confirms before men and angels that God has provided a just and effective salvation for a hopeless race!

The Words of Jesus Jesus once said, “And which of you, having a servant plowing or tending sheep, will say to him when he has come

If our service to the Lord ends with simply doing what we are told to do, we

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The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801

A place where believers can meet, fellowship, be edified, and express themselves.

Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed])

ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm

Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Adah/Jason Hutchcraft ( [email address removed])

WORD OF TRUTH Website: http://wotruth.com

WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm

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The Epistle to the Romans

Lesson Number 42

TRANSLATION LEGEND: ASV=American Standard Version, BBE=Bible in Basic English, DRA=Douay-Rheims KJV=King James Version, NKJV=New King James Version; , NAB=New American Bible, NASB=New American Standard Bible, NAU=New American Standard Bible 1995, NIB=New International Bible, NIV=New International Version, NJB=New Jerusalem Bible, NLT=New Living Translation, NRSV=New Revised Standard Version, RSV=Revised Standard Version, YLT-Young’s Literal Translation.

-------------------- Bible Translation Codes and Identification --------------------

PUTTING ON CHRIST PUTTING ON CHRIST

13:11 And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. 12 The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. 13 Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts. NKJV (Romans 13:11-14)

INTRODUCTION

Justification by faith is not a cold and calculating doctrine. It is not possible for a Living God to issue a lifeless doctrine, intended only for the intellect, and having no impaction upon practical life. The thought of such a possibility must be thrust from us as poison that will anaesthetize the soul. Neither, indeed, is justification by faith, or the imputation of righteousness, to be viewed as a subject for theologians, or those with specialized academic credentials. This is not a doctrine for the “doctors of the law” (Lk 5:17), although it is often so viewed.

16) is the logical exposition of the effects of justification. The imputation of righteousness is declared to have a calculated impact upon the way we live, as well as upon our attitudes.

emphasis on this matter. The use of the following words in the book of Romans, confirm this to be the case.

‘ “Justify” (3:30). ‘ “Justified” (2:13; 3:4,20,24,28; 4:2; 5:1,9; 8:30). ‘ “Justification” (4:25; 5:16,18). ‘ “Justifier” (3:26). ‘ “Justifieth” (4:5; 8:33). ‘ “Righteous” (2:5; 3:10; 5:7,19). ‘ “Righteousness” (1:17; 2:26; 3:5,21,22, 25, 26; 4:3,5,6,9,11,13,22; 5:17,18,21; 6:13,16,18,19,20; 8:4,10; 9:28,30,31; 10:3,4,5,6,10; 14:17). ‘ “Impute” (4:6).

JUSTIFICATION – THE THEME Justification, or the imputation of righteousness, is the theme of the book of Romans. Justification involves the remission of sin as well as the imputation of righteousness. These are the two means whereby salvation is made effectual. Remission is in order that the righteousness of God may be imputed, or credited, to us. Ponder the undeniable

This section of Romans (chapters 12-

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Christ, it is not possible for our works to interfere with the culmination of salvation. The fact that God begins salvation is considered to be proof enough that He will finish it, whether He has the cooperation of the one being saved or not. This is a completely erroneous view of the situation. It wholly misrepresents God, Christ, the grace of God, and salvation.

we will be presented to the Lord “holy and unblameable and unreproveable in his sight: IF ye continue in the faith grounded and settled” (Col 1:23). The only way to overcome the devil is to resist him by being “steadfast in the faith” (1 Pet 5:8-9).

OUTLINE

< KNOWING THE TIME (13:11a) < HIGH TIME TO AWAKE (13:11b) < OUR SALVATION IS NEARER (13:11c) < THE NIGHT IS FAR SPENT (13:12a) < THE DAY IS AT HAND (13:12b) < CAST OFF THE WORKS OF DARKNESS (13:12c) < OUT ON THE ARMOR OF LIGHT (13:12d) < WALK PROPERLY (13:13) < PUT ON THE LORD JESUS CHRIST (13:14a) < MAKE NO PROVISION FOR THE FLESH (13:14b)

Faith Is Not Passive Faith is never represented as a passive possession, maintained without any effort on the part of the one possessing it. Faith is much like a tender living treasure. It must be cared for with diligence. It must be fed, nourished, and caused to grow and increase. If this does not happen, faith will die. It cannot exist without nourishment, but “lives by every word of God” (Lk 4:4). This is the appointed means through which the child of God is justified and sustained. It simply is not possible to be cleared from guilt and receive God’s righteousness apart from faith. Neither can those conditions be maintained apart from faith. What you have from God, you have by your faith. Thus it is written, “The just shall LIVE by faith” (Rom 1:17; Gal 3:11; Heb 10:38). Habakkuk says the just one lives by “HIS faith” (Hab 2:14).

JUSTIFICATION IS BY FAITH Justification is “by faith,” and the justified ones “shall live by faith,” and “stand by faith” (1:17; 3:22,28,30; 5:1,2; 9:32; 11:20). Remove faith from the equation, and there is no justification. What is more, even though faith comes from God (Eph 6:23), it becomes active in the one receiving it. They are the ones who believe. They are the ones who trust. God gives them faith, but does not believe for them. The life that is given to us in justification is maintained by faith, for “the just shall live by faith” (Rom 1:17; Gal 3:11; Heb 10:38).

‘ “Imputed” (4:11,22,23,24; 5:13). ‘ “Imputeth” (4:6).

Faith Is Never Taken for Granted This is not an incidental matter. Faith is never taken for granted in the believer. There is a fight associated with keeping the faith. We are admonished, “Fight the good fight of faith, lay hold on eternal life” (1 Tim 6:12). Rather than faith being automatic, those who believe are reminded, “Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him” (Heb 10:38). They are also admonished, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb 3:12).

ERRONEOUS TEACHING Some of the phrases used in Romans are unusually strong, driving home the point that our righteousness depends upon Divine intervention.

Salvation is always promised to those who are believing, and never to those who are not believing. There is such a consistency in this throughout Scripture that it requires obstinance and spiritual blindness to fail to perceive it.

‘ “His faith is counted for righteousness” (4:5) ‘ “God imputeth righteousness without works” (4:6). ‘ “Faith reckoned to Abraham for righteousness” (4:9). ‘ “The righteousness of faith” (4:11,13). ‘ “It was imputed to him for righteousness” (4:22). ‘ “The gift of righteousness” (5:17). ‘ “By the obedience of One shall many be made righteous” (5:19). ‘ “The righteousness which is of faith” (10:6). ‘ “Man believeth unto righteousness” (10:10).

THE RELEVANCE OF THIS All of this is germane to the exposition of this passage. The exhortation that is placed before us is a summons to holy involvement in matter of our own justification. That involvement is not the basis, or foundation, of our acceptance. It is, however, the outworking of it. It provides us with evidence that what we profess is true.

Men have made “shipwreck” of faith, putting away a good conscience (1 Tim 1:19). Jesus spoke of those who “for a while believe, and in time of temptation fall away” (Lk 8:13). The Holy Spirit “expressly” spoke of some who “shall depart from the faith” (1 Tim 4:1).

The point being made in the latter chapters of Romans is this: justification from all things and the imputation of righteousness have an effect upon the believer. Spiritual life has certain characteristics. Being “made righteous” is not a mere technicality where we remain fundamentally the same, yet are accepted by God anyway.

These, and similar, phrases have led some to believe there is little or no involvement of the individual in justification. Thus doctrines such as “once in grace always in grace,” or “eternal security,” have arisen to the confusion of many. Since, it is reasoned, God makes us righteous, and that righteousness is based upon our faith in

Faith, which is the appointed means through which grace comes to us (Eph 2:8), is not to be taken for granted. We are to “continue in the faith” (Acts 14:22), be “established in the faith” (Acts 16:5), and “stand fast in the faith” (1 Cor 16:13). We who are in Christ are admonished, “Test yourselves to see if you are in the faith” NASB (2 Cor 13:5). Categorically we are told

There is an alarming prevalence of this kind of thinking in the professed Christian world. There is a general

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perception that Christians are basically like all other men, except they are forgiven. In fact, the statement is often made, “Christians are sinners, but they are forgiven.” Others are wont to draw frequent parallels between those in Christ and the wayward Israelites. Still others compare those in Christ with the pre-Pentecostal disciples, who often were rebuked for their unbelief and obtuseness.

involved in such a transformation to the stiff-necked Israelites is a betrayal of gross ignorance and thoughtlessness. In the context of such fallacious views, doctrines such as eternal security flourish. However, such views cannot be espoused when consciously standing before the Lord Jesus Christ. They will vanish like scum in the brightness of His glory. One must be aloof from Jesus to

Spirit will call us to consider the nearness of the culmination of our salvation. All of this is utterly superfluous if there is no lurking danger. If it is not possible for us to draw back from God, warnings are absolutely out of order.

Our text calls for the greatest sobriety and honesty on our part. Yet, faith will

Because of the general deadness of the professed church, these views are taught and received as though they were true. Such persuasions deny the reality of the “new creation” (2 Cor 5:17), being “begotten again” (1 Pet 1:3), and receiving a “new heart” and “new spirit” (Ezek 36:26). They deny we have been “delivered from the power of darkness, and translated into the kingdom” of God’s “dear Son” (Col 1:13). These erroneous views contradict the proclamation that a fundamental change occurs in those who are justified, and to whom the righteousness of God is imputed.

To liken those involved in such a transformation to the stiff-necked Israelites is a betrayal of gross ignorance and thoughtlessness.

espouse them. Faith will not allow such views to be embraced or proclaimed. They are products of unbelief.

flood the heart with confidence while we are in the process of giving heed to the words of the Spirit. Faith is not intimidated by the demands of the Lord, for it knows Divine strength will undergird all conscientious effort to please Him. In fact, faith longs to hear what the Lord requires, for it has a longing to please Him and be with Him. It abhors all that competes with God. Faith cries out, “What do You want me to do?”It cries our heartily , with sincerity, and with a readiness to obey.

TOO DIFFICULT Is such a view too difficult to receive? Does it appear too harsh? If anything, it is understated. Our text will confirm this to be the case. We will be warned, admonished, and urged to more thorough involvement with God. We will be asked to uproot our affections from this world, and awake from spiritual sleep. The

There is a process going on within the believer. He is being changed “from glory unto glory, even as by the Spirit of our God” (2 Cor 3:18). By means of God’s “exceeding great and precious promises,” we are participating in the “Divine nature” (2 Pet 1:4). To liken those

KNOW THE TIME

“ 13:11a And do this, knowing the time . . . ” In Christ, the performance of duty is elevated. Under the Law, the reasonableness of obedience was not clearly seen. There were great temporal blessings held out to the people, as well as dreadful curses in the world (Deut 28:1-68). But this is not the manner of life in the Son! Within the framework of the New Covenant God does not call upon us to follow Him in order to temporal benefits. Search the Scriptures and see if this is not the case. When Jesus spoke to the seven churches of Asia, He held before them benefits that extended beyond “this present evil world” (Rev 2- 3).

‘ “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (2:7). ‘ “He that overcometh shall not be hurt of the second death” (2:11). ‘ “To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (2:17). ‘ “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star” (2:26-28). ‘ “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of

the book of life, but I will confess his name before my Father, and before his angels” (3:5). ‘ “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (3:12). ‘ “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (3:21). ‘ “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (21:7).

Tell me, you that know the glory of the New Covenant, how do those promises compare with those of Deuteronomy 28?

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Are they not of another and superior order? Do they not have a stronger pull upon your heart?

Here is an area in which the contemporary church could improve: a determination to do what the Lord commands. This is an attitude that responds like Abraham to the angel of God: “Here am I” (Gen 22:11). This is the same response Moses had when the Lord called to him from the middle of the burning bush: “Here am I!” The idea is, “Here I am, ready to listen to your voice, and ready to do what you command!”

In Christ, however, this posture of soul is assumed. The Spirit speaks as though there was a readiness on the part of believers to obey God. He appeals to the “inward parts,” where God desires that truth be found (Psa 51:6). He speaks to the “inner man” (Eph 3:16), the “new man” (Col 3:10), and the “new creation” (2 Cor 5:17). When we are moved by this part of our being, we always do what is right, for the Holy Spirit is granting strength to the inner man.

Already, the twelfth chapter of R o m a n s h a s m e n t i o n e d t h e reasonableness of giving our bodies as a “living sacrifice unto God.” Now, the Spirit will continue that same approach to living in a godly manner. He will not hold the wrath of God before us as a primary incentive. Nor, indeed, will He promise us that all will be well with us if we knuckle down and keep the commandments of God. Rather, He gently elevates us into the heavenlies, showing us the utter insanity of being ungodly. For those with “the mind of Christ” (1 Cor 2:16), this is the strongest way to move us to a life that honors God and prepares us to stand before Him with joy.

It is the attitude conveyed in Eli’s instruction to young Samuel, who did not yet know the Lord. When the Lord called to Samuel, Eli instructed him to respond, “Speak, LORD; for thy servant heareth” (1 Sam 3:9). Samuel was to listen with a mind to yield to whatever direction was given to him.

Now, the Spirit will show us how reasonable it is to love our neighbor as ourselves. He will show us that this is much more than “the second” greatest commandment. This is how new life from God lives in this world. He will also show us WHY new life responds in this manner.

KNOWING THE TIME “ . . . knowing the time.” O t h e r v e r s i o n s r e a d , “understanding the present time,” NIV “you know what time it is,” NRSV “you know what hour it is,” RSV “knowing the season,” ASV

The Spirit does not say “Try and do this,” or “Do your best to do this.” His words and like piercing arrows that provide us no alternative. “DO this!”

DO THIS “And do this . . . ” Other versions read, “And that,” KJV

“And this do,” NASB “Besides this,” NRSV and “This also.” DARBY What is it that is to be done? As exceedingly practical as it may appear, this refers first to the exhortation in verses seven and eight. “Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. Owe no one anything except to love one another, for he who loves another has fulfilled the law.” Second, it refers to the admonition that will follow in verses twelve through fourteen.

“you know how late it is,” NLT and “you know the time has come.” NJB

Valid obedience is always preceded by determination – godly determination.

You can see from these various renderings of the text that a certain awareness is taken for granted. He does not say you OUGHT to know the time, but that we know, or are aware, of it. From the standpoint of a segment of history, it is “the time.” Seen as an appropriate period, when certain benefits can be reaped by the soul, it is “the season.” Viewed as a time we must not allow to pass us by, it is “the hour.” Considered as a Divine appointment, “the time has come.”

This is the same spirit Isaiah had when he saw the Lord “sitting upon a throne, high and lifted up, and His train filled the temple.” When a sense of forgiveness had gripped his heart, he heard the Godhead talking among themselves: “Whom shall I send, and who will go for us?” At once Isaiah spoke up: “Here am I; send me” (Isa 6:1-8).

The Spirit does not say “Try and do this,” or “Do your best to do this.” His words and like piercing arrows that provide us no alternative. “DO this!” Valid obedience is always preceded by determination – godly determination. When the convicted sinners on Pentecost cried out, “Men and brethren, what shall we do?,” they were ready to respond. The only thing they lacked was direction, and that was provided to them (Acts 2:37-38). When the Philippian jailor cried out, “Sirs, what must I do to be saved?,” he was ready to DO whatever was required of him. Resolution and determination are twins that must visit the heart before true obedience can be rendered to God.

God Is Associated with Times Throughout history, God has hinged His dealings with men upon appropriate times, or periods. There came a time for Noah to build an ark (Heb 11:7). There also came a time when he had to enter into the ark (Gen 7:1). The time came when Abraham had to leave Ur, and begin a journey to the promised land (Gen 12:1-3). A time arrived when Moses had to confront Pharaoh, demanding that he release the people of God (Ex 7:1-2).

That is the kind of spirit that is reflected in this words, “This DO!” Such an attitude was exceedingly rare prior to Jesus Christ. There were a few notables who were noted for their response to God: Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, David, the holy Prophets, and a few others. But this was not at all common.

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The time came when the Israelites had to leave Egypt (Ex 12:51). Again, the time came when they were to enter into Canaan (Josh 1:2). In God’s time, the forerunner of Jesus, John the Baptist, came on the scene (John 1:6-7). In “the fulness of time,” Jesus was “made of a woman, made under the Law” (Gal 4:4). Even the day of Pentecost is said to have “fully come” (Acts 2:1). A time has been appointed when the Lord will return (Matt 24:36). The day of judgment is set for a certain time (Acts 17:31). God has always worked within “times” and “seasons” which are in His power, and are used at His discretion (Acts 1:7).

By way of contrast, Jesus rebuked His generation for being ignorant of “the times.” “When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” (Matt 16:2-3).

hearts. This word, however, did not come from God, and is at variance with the entire revelation of God. Daniel “understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.” He was able to decipher the times, and thus set his “face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes” (Dan 9:1-2). The book of Hebrews was written to a people who were informed sufficient time has elapsed for them to have grown up in Christ and obtain mature understanding (Heb 5:21). Peter reminded the saints, “the time is come that judgment must begin at the house of God” (1 Pet 4:17).

When Jesus came “in the likeness of sinful flesh” (Rom 8:3), there were those who, cognizant of the times, “looked for redemption in Jerusalem” (Lk 2:38). There were others who were “in a state of expectation and all were wondering in their hearts about John, as to whether he might be the Christ” NASB (Lk 3:15). They

However, the point of our text is

The Spirit of God will now call us into account for knowing the time in which we are living. We are to be able to assess where we are, and how to respond appropriately to things confronting us, knowing the Lord is in them. It is not acceptable to remain ignorant of the Divinely orchestrated circumstances that surround us.

The book of Hebrews was written to a people who were informed sufficient time has elapsed for them to have grown up in Christ and obtain mature understanding

KNOWING the time: i.e., being aware of the period in which we are living. The men of Issachar distinguished themselves as “men that had understanding of the times, to know what Israel ought to do” (1 Chron 12:32).

sensed the times!

If God is driven by His own agenda, it is certainly out of order for us to be motivated by the temporal agendas of this world, whether they be our own, or those established by our peers.

Some have been taught that we can have no real knowledge of the times – that God does not precede epochs with indicators that can be read by sensitive

HIGH TIME TO AWAKE

“ 13:11b . . . that now it is high time to awake out of sleep . . . ” See what a sense of urgency attends this text! It has a spirit that calls for our attention. The Word of the Living God not only contains facts, it also has a spirit or tone. If you will hear it in an acceptable manner, the WAY God speaks will call for your immediate attention. Too often this perspective is missing in professed Christian circles. There is altogether too much casualness in the average church. Judging from the manner in which preachers preach, teachers teach, and listeners listen, you would conclude nothing of any consequence is imminent. It appears as though men think they

have a lot of time – time to correct any flaws, time to make more plans, and time to do their own will. But this may not be the case at all, and woe to the person who proceeds in life as though such a view was true.

‘ “Now” we know why the Law was given (Rom 3:19). ‘ “Now” the righteous of God is made known “without the Law” (Rom 3:21). ‘ “Now” we are justified (Rom 5:9). ‘ “Now” we have “received the atonement” (Rom 5:11). ‘ “Now” is the time to “yield” our capacities to the Lord (Rom 6:19). ‘ “Now” we are “ashamed” of our former way of living (Rom 6:21). ‘ “Now” we are “free from sin” (Rom 6:22). ‘ “Now” we are “delivered from the Law” (Rom 7:6). ‘ “Now” there is “no condemnation” to those who are in Christ (Rom 8:1).

NOW “ . . . now . . . ” One of the particular benefits of faith and spiritual understanding is that they put God in the “NOW.” Response to God is associated with “now.” Obedience is connected to “now.” The time to serve God becomes “now.” There are things available to us “now” that have not always been known.

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‘ “Now” the God of all peace can fill us with “all joy and peace in believing” (Rom 15:13). ‘ “Now” the mystery hidden from the foundation of the world has been “manifested” (Rom 16:26). ‘ “Now” we have received “the Spirit that is from God” (1 Cor 2:12). ‘ “Now” we no longer “know Christ after the flesh” (2 Cor 5:16). ‘ “Now” is the “acceptable time,” when God is receiving us (2 Cor 6:2a). ‘ “Now” is the “day of salvation,” when deliverance can be realized (2 Cor 6:2b). ‘ “Now” in Christ Jesus we have been “made nigh” (Eph 2:13). ‘ “Now” we are “fellowcitizens with the saints, and of the household of God” (Eph 2:19). ‘ “Now” we are “light in the Lord” (Eph 5:8). ‘ “Now” we are “the sons of God” (1 John 3:2).

manner. When a favorable reaction is finally realized, we will say, “Well it is high time . . . ”

although it can lead to that if not arrested. Rather, this is the sleep of indifference that can settle upon the people of God – a sort of spiritual drowsiness in which the soul becomes insensitive to God and unaware of His will, or even of impending judgment. This frame of mind is a constant liability.

The obvious meaning is that this is the time to do what is admonished. For the last 2,000 years, believers have heard these words, urging them to immediate and resolute action. If it was “high time,” or precisely the right moment, for the Roman believers in the first century, it is even more so for us. The Spirit will make that very point in the next phrase. What we are now urged to do is critical. There is no guarantee that we

Like a mighty clap of thunder, the Spirit shouts to lethargic churches, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph 5:14). The context of the exhortation to the Ephesians is much the

If it was “high time,” or precisely the right moment, for the Roman believers in the first century, it is even more so for us. The Spirit will make that very point in the next phrase.

It should be apparent to us that faith makes God and the things of God contemporary – NOW! While faith does reach back to the death of Christ and His resurrection, its power is found in the “NOW,” not the then! Faith brings the “wonderful works of God” from the past into the present, making them vibrant to our souls, and imparting resources to us. Men may speak of “historic faith,” but God does not. Faith cannot live in the past. It lives in the present, with the future in view.

will have another opportunity to do what is exhorted. Right now, when we hear what the Spirit is saying to the churches, is the appropriate time to react to the word of the King. If this is true, and our text affirms this is the case, then to fail to do what is urged is wrong, and cannot be justified. These are matters concerning which no delay is in order.

same as it is in Romans. In our text, our conduct in society is considered, and the necessity of living for God’s glory in every association with mankind. In Ephesians the Spirit follows the exhortation to wake up with these words, “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil” (Eph 5:15-16).

If we are going to love our neighbors as ourselves, this is the time to do it. If we are going to render to every person their due, this is the time to do it. If we are going to love one another, this is the time to do it. There will not be a better time than right now! You see with what urgency the Spirit speaks. He makes no allowance for slothfulness.

Those who conduct their lives in purely self-interest, and with no regard for the glory of God, are asleep! They must awaken, for they are sinking into a pit from which they might not be able to recover. The seriousness of such a condition cannot be overstated.

Our text reads “NOW.” It demands immediate attention. It assumes there is an awareness that must both dominate and motivate us. The word “now” will not let us sit down, but moves us forward to action. It denotes urgency and immediacy.

“Sleep” is a Scriptural word denoting the antonym of “sober.” “Therefore let us not sleep, as do others; but let us watch and be sober” (1 Thess 5:6). Those who are “asleep” are conducting their lives as though God had guaranteed they will live for many more years. As a result, they have become insensitive to His direction. They also are no longer aware of the advances of the wicked one. Such must be awakened from their slumber, else they will fall into “the sleep of death.”

HIGH TIME “ . . . it is high time.” Other versions read, “it is already the hour,” NASB “The hour has come for you,” NIV “it is now the moment,” NRSV “it is full time now,” RSV “it is already time,” DARBY , and “time is running out.” NLT

AWAKE OUT OF SLEEP “ . . . to awake out of sleep.” Other versions read, “to wake up from your slumber,” NIV “to rise from sleep,” DRA “be aroused out of sleep,” YLT and “stop sleeping and wake up.” NJB

The words translated “high time” KJV

I do not understand this to be “the sleep of death” that characterizes those who are alienated from God (Psa 13:3),

come from the Greek word, w[ra, which means “the moment, instant, occasion, or hour of the day.” We often use the expression in this

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OUR SALVATION IS NEARER!

“ 13:11c . . . for now our salvation is nearer than when we first believed.” Here the Spirit confirms why slumbering souls are in such danger. Something is fast approaching that requires our readiness. This is no time to be lacking in spiritual alertness and awareness!

“And fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell” (Matt 10:28).

8:24). That redemption is not experienced in healing, for a healed body is still a “vile” one, and still must die. This “redemption” will occur at the resurrection of the dead, when we will “we shall be like Him; for we shall see Him as He is” (1 John 3:2).

Amidst these varying emphases, the Spirit fairly shouts to us, “NOW!” He is calling us to a consideration of where we stand in relation to Divine appointments. He is making a strong appeal to our hearts. Those who correctly assess the “now” have learned from the past. They know what God has accomplished for them in the past, and their faith pulls those realities into the “now,” making t h e m r e l e v a n t , profitable, and precious to the soul. Living in the power of the “now” factor, also reaches forward to things God has appointed for the future, bringing them i n t o c u r r e n t consideration.

NOW There are approaches to Christianity that tend to lull the soul into a state of complacency.

Salvation is frequently viewed from this perspective – namely, to be completed in the future.

‘ Paul wrote to the Corinthians telling them his afflictions and distress were actually for their salvation – even though they were already in Christ. “Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation” (2 Cor 1:6). ‘ One of the pieces of our protective armor is the prospect of being saved. “But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation. For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ” (1 Thess 5:8-9). ‘ Paul’s ministry was with a view to the people of God obtaining salvation. “Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory” (2 Tim 2:10). ‘ The holy angels minister to “those who will inherit salvation” (Heb 1:13-14). ‘ God has begotten us again to a living hope, “to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time” (1 Pet 1:3-5). ‘ Currently, we are being “saved” by Christ’s life, in which He ever lives to make intercession for us (Rom 5:10; Heb 7:25). ‘ Believers will yet stand before the judgment seat of Christ, to give an account for their deeds, whether they are good or bad. In prospect of that time, the Spirit declares, “If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet

At one extreme, a strictly historical view of the faith can be embraced. In this

While those so characterized are in the process of being conformed to the image of God’s Son, the process is far from being complete. The most immediate proof of this is our body. Because it remains under the curse of death, it is called a “vile body,” and “the body of this death.”

Thus the soul is moved to live in the prospect of the future because of the effective work of God in the past. Those living in the “now” build upon the past and prepare for the future.

OUR SALVATION Here, the word “salvation” is used in the fullest sense. It presumes the individual is presently enjoying the “firstfruits of the Spirit” (Rom 8:23), is being “changed from glory unto glory” (2 Cor 3:18), and is waiting for God’s Son to return from heaven (1 Thess 1:9).

perspective, the emphasis is placed upon “2,000 years ago.” This approach demands, and vaunts, theological positions above faith, and tends to a legalistic approach to the church at its responsibilities.

At the other extreme, souls are led to major on, what they call, “prophesy.” In this case, little is learned from the past, the present is relatively unimportant, and what is coming becomes the emphasis. This approach depersonalizes religion, and encourages a view of prophesy that is confined to temporal things. Men become more afraid of coming temporal judgments or a tyrannical global ruler, that they are of being cast into hell. Their minds are thus drawn away from the words of Jesus.

While those so characterized are in the process of being conformed to the image of God’s Son (Rom 8:29), the process is far from being complete. The most immediate proof of this is our body. Because it remains under the curse of death, it is called a “vile body” (Phil 3:21), and “the body of this death” (Rom 7:24). Because salvation includes the reclamation and renewal of the body, we are said to be “waiting for the adoption, to wit, the redemption of our body” (Rom

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so as by fire” (1 Cor 3:15). ‘ There is such a thing as being “saved in the day of the Lord” (1 Cor 5:5).

The way in which the Spirit has chosen to say this is most edifying. He might well have said the following, all of which are true.

the destiny to which we are appointed in Christ Jesus. Among other things, this includes the following.

“Our salvation” is complete from the standpoint of provision and Divine determination. It is, however, in the process of being brought to completion in us. We are not in heaven yet, and ought not allow thoughts to take hold of our minds that approach life as though we were. Here, “our salvation” speaks of the absence of all conflict and deficiency, and the appropriation of the inheritance that is presently “reserved in heaven” for us (1 Pet 1:4).

‘ We will be conformed to the image of God’s Son (Rom 8:29). ‘ We will be like Christ (1 John 3:2). ‘ We will shine like the sun in the kingdom of our Father (Matt 13:43). ‘ We will judge the world (1 Cor 6:2). ‘ We will judge angels (1 Cor 6:3). ‘ We will reign with Jesus (2 Tim 2:12). ‘ We will experience “glorious liberty” (Rom 8:21). ‘ We will be changed, putting on an incorruptible body (1 Cor 15:52).

‘ Our race is almost completed. ‘ The good fight of faith will soon end. ‘ The devil’s time is running out. ‘ Our troubles will soon be over. ‘ The wicked will soon cease from troubling us.

Trouble stirs up a dust storm in an attempt to obscure the coming glory. We are not in a moral vacuum! Rather, we are in a fiercely competitive arena of conflict. All of this is used by Satan to pull us off the wall of Divine appointment into the valley of the “here and now.”

It is most unfortunate that this perspective is rarely emphasized in the modern pulpit. In fact, “salvation” itself is rarely mentioned among believers, except in relation to those who are lost, or “dead in trespasses and sins” (Eph 2:1-3). However, “salvation” is a principle subject in the Spirit’s words to the churches. The day in which we are living is “the day of salvation.” This is more than the time sinners can be saved. Salvation also includes the nourishment, or succor, of the saints. As it is written, “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. For He saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation” (1 Cor 6:1-2).

These are only introductory to the magnitude of what is drawing closer and closer to the people of God! The time is fast approaching when “the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever” (Dan 7:18). From our point of view, we are rapidly moving toward the glorious inheritance to which we have been appointed. From the heavenly point of view, the time is fast approaching when the Lamb will be presented with His spotless bride.

‘ The time is nearing when we will no more have another law within our members, warring against the law of our mind. ‘ Soon we will cease to wrestle against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. ‘ The time of testing will soon end. ‘ The time of temptation is fast coming to a close. ‘ Soon we will no longer have this treasure in an earthen vessel. ‘ It will not be long and we will no longer see through a glass darkly. ‘ The time is approaching when we will not know in part. ‘ Persecutions will soon come to an end.

These words lack significance to the person enslaved to academics. They seem too apparent to such an one. Of course time is progressing toward a Divinely appointed role! “Why,” the intellect reasons, “is it necessary to remind us of something so obvious?” But here is where the absolute inferiority of a cerebral approach to the faith becomes apparent. It may very well appear that it is obvious the day of “our salvation” is “nearer.” But it is not at all obvious! That is precisely why this statement is made! If it was conspicuous, or apparent, there would be no need to “awake out of sleep!” Exhortations to sobriety and vigilance would be pointless if everyone was living in an awareness of the approaching apogee of “our salvation.”

As already indicated, “salvation” is also viewed from the standpoint of its culmination, or completion. This is when we will receive our new bodies, currently kept “in heaven” for us (2 Cor 5:1-5). It is also the time when we will be divested of all deficiencies and removed from all conflict. The “salvation” that is “nearer” is salvation in its completeness.

NEARER “ . . . now our salvation is nearer.” Other versions read, “our salvation is nearer now,” NIV “For salvation is nearer to us now,” NRSV and “for the coming of our salvation is nearer now.” NLT

All of these are true, and are blessed to consider. But that is not the perspective of this text. It is not what is coming to an end, but what is up ahead that is the focus of this passage. “Our salvation” accentuates what God has determined we will appropriate. This is

Time and circumstance tend to throw a veil over this truth, so that it is not clearly seen. Scarcely an hour will pass without the reality of a fast approaching

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new heavens and new earth beginning to fade from our view. The “cares of this world” aggressively attempt to “choke the word” (Mark 4:18). Trouble stirs up a dust storm in an attempt to obscure the coming glory. We are not in a moral vacuum! Rather, we are in a fiercely competitive arena of conflict. All of this is used by Satan to pull us off the wall of Divine appointment into the valley of the “here and now.” Many a soul, deluded by the wicked one, has forgotten what is coming for the righteous, as well as what is closing in upon the wicked.

Other versions read, “than when we believed,” KJV,NASB “than when we became believers,” NRSV and “than when we first began to believe.” NJB

A Modern Day Misconception Often, those who wear the name of Christ associate fervency, sincerity, and progress, with when men “first believe.” It is not unusual to find zealous believers to be the youngest, or most recent, ones. It is generally thought that spiritual zeal abates with age. But this is a total misconception. From the perspective of our text, this would mean the new believer would be more keenly aware of the fast-approaching salvation than others. They would tend to live with more of an awareness of Divine appointments than others. And, indeed, this does appear to be the norm in the average church.

A Line of Demarcation The time “when we first believed” is the line of demarcation between condemnation and justification. It is when we passed from darkness to light, death to life, and the power of darkness into the kingdom of God’s dear Son. This is the language of the Spirit, and we should not be ashamed to use it. Churchmen are fond of asking when we were “saved,” or “born again,” or become a “member of the church.” It is certainly not that any of these are unlawful. However, there remains an unfortunate suspicion among institutionalized Christians that believing somehow falls short of what is required to save a person.

This is why we must hear these words spoken often and with power: “for now is our salvation nearer!” We are progressing toward the objective of our hope, and that objective is quickly moving toward us.

This is, however, a fleshly “norm,” not a spiritual one. It is a total misrepresentation of the case. Faith causes the individual to increase in a longing for, and anticipation of, the fulness of salvation and the fruition of hope. There is nothing about salvation itself, or the effects of it, that diminishes, lessens, or erodes. The “glory” into which we are being “changed” only increases, it never fades. A fading glory and a diminishing persuasion, at the very best, belong to the Old Covenant order (2 Cor 3:10-14). Such has no place in “the salvation which is in Christ Jesus with eternal glory” (2 Tim 2:10).

This is not the language of time, and ought not to be so viewed. A salvation that is rooted in eternity cannot be opened up to us within an overriding consideration of time. This is language for the heart, and is to be comprehended by faith. It may appear as though time and circumstance are dominating, and that we are slaves to both. But that is not the case: “for now is our salvation nearer!”

The point at which we believed was the point when Jesus gave us “power to become the sons of God” (John 1:12). That believing is what compelled us to obey the Lord, and the Holy Spirit enabled us to follow through by obeying the truth we believed (1 Pet 1:22).

Primarily WHOM We Believe Further, when we “first believed” does not accentuate WHAT we believed, but WHOM we believed. As it is written, “I know whom I have believed” (2 Tim 1:12). Believing the Gospel is thus described in these words. “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (1 Thess 2:13). The Word of God, which is the “Seed of the kingdom” (Luke 8:11), begins to work in men when they believe it is, in truth, God’s own Word!

It is “nearer” because God has been working His salvation in the earth! Everything is progressing to His appointed conclusion. It is “nearer” because we are making advancement in the Spirit, being changed “from glory unto glory” (2 Cor 3:18). We are closer to what we will be! The inheritance God has appointed for us is drawing closer to us. What a blessed consideration! Hope thrives on such a circumstance, while faith makes us more determined to obtain the prize that awaits us.

A backward posture causes “our salvation” to seem further, not “nearer.” In such a case, the glorious appearing of Christ will bring a time of condemnation, not salvation. Should this sleepy posture be upon any soul, the word of our text is sharp and to the point. “The moment is here for you to stop sleeping and wake up, because by now our salvation is nearer than when we first began to believe.” NJB This time is not the time to “sleep.” It is not the time to be unaware of what is ahead, or the time to be caught up in the transitory things of this world.

FIRST BELIEVED “ . . . than when we first believed.”

THE NIGHT IS FAR SPENT

“ 12a The night is far spent . . . ” The Spirit will not let this matter go. It is too critical to treat it as though He was only providing interesting information. This is

a matter where our souls are at stake. We must be brought to behold our troubles as temporary, and our salvation as everlasting. The hardships of life must

be perceived as only for a while, while the inheritance reserved for us is eternal.

THE NIGHT

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NASB “The night is nearly over,” NIV and “the night is far gone.” NRSV

“The night . . . ” This is a synonym for time itself. When sin entered into the world, a long moral and spiritual night began that will be finally terminated when the Lord appears in all of His glory. “The night” also speaks of the time of obscurement, or ignorance, when things are not seen plainly (2 Pet 3:10). It is also used to denote the time of sleeping, when souls are not alert, and are unaware of impending danger or blessing (1 Thess 5:5). Jesus spoke of “the night” as the time when men stumble, not knowing where they are going (John 11:10).

away, frustrated by delay.

But faith is not so. It can retire in the evening believing that in the morning trouble and sorrow will be gone, and there will be no more night. If that blessing does not occur, faith can make it through another day, still “rejoicing in hope of the glory of God” (Rom 5:2).

Again, this is not calendar language, but the language of faith, addressed to the heart. The time of our trials is almost over! The time when we see through a glass darkly is about to conclude. The devil’s time is running out, and soon he will be violently and suddenly removed from the presence of the saints of God. All of the liabilities of being in the body are about to come to a close. It is just around the corner, and we are to live in expectancy of the removal of everything that is evil, limiting, and incomplete!

When the Spirit declares, “the night is far spent,” He means it has been assigned a limited duration. It is not intended to be eternal – not for those who have believed. Only the longsuffering of God accounts for the presence of “the night.” And, it is only here until the children have all been gathered in and prepared for the coming

Briefly summarized, “the night” is a time of jeopardy and danger. It is the time allotted to the devil, in which he walks about as a roaring lion, “seeking whom he may devour” (1 Pet 5:7-8). This is when “the powers of darkness” can do their work (Luke 22:53). It refers to times when we are tested and tried, and when the Lord hides His face from us (Psa 143:7). It is a time when we are subject to perplexity and fears (2 Cor 4:8; 7:5). There are “night seasons,” when only the Lord can effectively instruct us (Psa 16:7). The “night season” is also a time when we cry out to the Lord, yet sense no answer from Him (Psa 22:2). Troubles can so beset us during such seasons that it is written, “In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted” (Psa 77:2). It is a good word, indeed, when our Lord speaks to us about “the night” drawing to a close.

For the person living by faith,

everything caused by sin is about to conclude. This is not to be viewed as those in the flesh, but as those who are walking in the Spirit and living by faith. From a practical viewpoint, this can take place at any moment. However, only faith can live with constant expectation. The flesh cannot stand to wait, and therefore becomes disappointed when the anticipation is not realized immediately. Flesh can go to sleep, hoping for something good when it awakens. However, it cannot sustain that hope from day to day. It soon throws hope

glory.

Mark it well, just as surely as the day of salvation is marching forward to fruition and glory, the night is moving forward to frustration and termination. Whether in our death or Christ’s return, “the night” is fast advancing to its conclusion. We will not long have to contend with darkness and things that attend it. Soon the night of suffering, trial, and battle will end. You can believe that!

FAR SPENT And what does our blessed Lord tell us about “the night” – the time of trial and testing, of ignorance and obscurity, and of the working and deceit of the wicked one? “The night is far spent!” Other versions read, “The night is almost gone,”

THE DAY IS AT HAND

“ 12b . . . the day is at hand . . . ” Other versions read, “the day is almost here,” NIV “the day is near,” NRSV and “daylight is on the way.” NJB

This is the ultimate day. From the standpoint of the wicked, it is “the day of wrath and revelation of the righteous judgment of God” (Rom 2:5). Considered as a time of unveiling,. It is “the day when God shall judge the secrets of men

by Jesus Christ” (Rom 2:16). Viewed as the time when Jesus will be fully seen, it is “the day of our Lord Jesus Christ” (1 Cor 1:8). Regarded as the time when the nature of every persons work will be made known, “Every man's work shall be

THE DAY

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made manifest: for the day shall declare it” (1 Cor 3:13). Considered from the standpoint of the resurrection of the dead, it is “the day of redemption” (Eph 4:30). It is also the time when “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (2 Pet 3:10).

will conclude our journey at the dawning of an eternal day, after which we will never again be exposed to the night!

Faith maintains a certain perspective that enables a proper and productive life in “this present evil world.” Because it is not anchored to time, it must have a point of reference – an objective for which to live, and a goal for which to strive. In a Person, those requirements are met in God Himself, for faith believes “He is, and that He is a Rewarder of those who seek Him” (Heb 11:6). Stated as an objective, “the Lord is at hand!” Faith longs for that day, and brings it so close to the heart that it dominates the individual. That is the perspective of this text.

AT HAND Those with a penchant for word studies are fond of telling us “at hand” is a term related to time. They tell us it is a phrase meaning “it is just about to happen.” But their professed scholarship has not been able to decipher the meaning of the Holy Spirit. The “day” of which our text speaks will not appear until time has run its course and is no more.

“The day” is the time when everything will be made plain. At that time, the Father will unveil the Son in all of His glory (1 Tim 6:15). He will then be seen, and acknowledged to be, everything God revealed in the record He has given of His Son (1 John 5:10-11). Nothing about Jesus will be obscure. Thus, it is said of that day, “at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2:10-11).

Again, this is the language of faith. By saying “the day is at hand,” the Spirit means we are living with an enlivened prospect of that day. Faith enables us to live just as though, in time, “the day” was going to occur in the very next moment. And, indeed, that is quite possible. However, faith does not live in the prospect of possibilities, but of appointed verities. Faith does not grow in the soil of vagueness and uncertainty.

The 70 A.D. Folly Although they are totally unworthy of mention, there are those who believe that the epoch of the ending of the night and the coming of the day speaks of the destruction of Jerusalem. The theology of such people is to be discarded as filthy and contaminating rags. Those who imagine that “the day” occurred when Jerusalem was leveled as an act of Divine judgment betray a level of ignorance that is astounding. Rather than a day beginning, a spiritual night settled over the ancient people that has been unparalleled. For believers in Christ, 70 A.D. is not the pivotal consideration, and is nowhere so proclaimed in Scripture. It is enough to say that such a theology is too close the earth, and thus too far from heaven. It has, therefore, no real value for the soul.

Children of the Day This is of particular interest to those who are in Christ Jesus, for they “are all the children of light, and the children of the day” (1 Thess 5:5). That is, in Jesus we are being oriented for “the great and notable day of the Lord” (Acts 2:20). We are being prepared to not only survive that day, but to blend in with it. Our ultimate advantages and blessings will be brought to us on the wings of light! Just as we began our journey to glory in the light of the Gospel of Christ, so we

The phrase “the day is at hand” speaks of the same reality as is declared in Philippians 4:5: “The Lord is at hand.” It speaks of the time declared by Peter, “But the end of all things is at hand” (1 Pet 4:7). It is the appointed time of Christ’s unveiling. His glory is what will make it “the day.”

CAST OFF THE WORKS OF DARKNESS

“ 12c Therefore let us cast off the works of darkness . . . ” The Spirit consistently takes the things revealed and moves us to act upon them. It is not enough to merely know these things intellectually. They must be translated into living, else they will hold no benefit for us. The truth of God that is held within the confines of a creed or theological position brings no advantage, for faith cannot work in such constricted surroundings. Therefore the Spirit arouses us to an appropriate response to the truth. Remember, only when the truth is known does it bring us freedom. Knowing the truth takes place when we embrace it and

act upon it.

in this evil world than to stay awake.

THEREFORE The admonition before us is required by the compelling facts that have been affirmed. First, it is high time to awake out of sleep. Second, our salvation is nearer than when we first believed. Third, the night is almost gone. Fourth day is at hand. No person persuaded of these realities will continue to live close to the world, for it will appear foolish to do so. However, because of the enormous influence of the flesh, we must be stirred up to action, for it is easier to fall asleep

The word “therefore” also means that no other response than the one specified is acceptable to God. Those refusing to do this cannot be pleasing to God, profession notwithstanding. Those who leap forward to respond in faith will be given the grace necessary to fulfill this word.

“US” We must never allow the world to rob us of the “us” perception. This is the family of God, the sanctified ones, or those who have been called out of

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darkness into God’s marvelous light. The greatest obligation is laid upon the saints because the greatest benefits have been given to them. The inheritance belongs to them alone, and thus they must live in such a manner as to be ready to obtain it.

rid ourselves of them with dispatch, not allowing them to linger in our lives. Some, in removing themselves from the Lord, have “cast off their first faith” (1 Tim 5:12). They should have rather “cast off the works of darkness” in order that they might be saved.

of darkness will have no environment in which to be expressed. That will be the time of “the day,” which is moving in fast upon us. The “night,” in which these works are done, is “far spent,” and will soon be gone. In view of this, let us rid ourselves of all works that will not survive the blazing light of Christ’s glory! Let us do it with zeal. Let it be done now, before it is too late!

Let it be clear, this is not a denominational “us,” but a family-of-God “us.” These are the ones who have “received the atonement,” or reconciliation (Rom 5:11). This is the church, which is Christ’s “body, the fulness of Him that filleth all in all” (Eph 1:23). There are certain responsibilities that are placed upon the people of God, and they need to hear them. It is altogether too common for sectarian requirements to be placed upon believers, while Divine essentials are withheld from them.

What Are “Works of Darkness” “Works of darkness” are activities that result from NOT knowing the Lord. They are both developed and expressed without an awareness of God, or a desire to please Him. They do not spring from the knowledge of God, and have nothing

If we dare to postpone the doing of this, we must remember how time is moving alone with great rapidity. The night is passing, day is coming.

These are “works,” or human expressions, that primarily relate to this world, and in which no place is made for faith. They can only be done when one is NOT living by faith.

The text before us is a case in point. You will find that very few believers are admonished in this area. The very words will sound strange to those whose religious contacts are largely limited to the organized church. This is, however, the way in which the Spirit speaks to the church.

CAST OFF “ . . . cast off the works of darkness.” Other versions read, “lay aside the deeds of darkness,” NASB “put aside the deeds of darkness,” NIV “let us put off the works of the dark,” BBE “throw off the works of darkness,” NAB “So don't live in darkness. Get rid of your evil deeds. Shed them like dirty clothes,” NLT and “throw off everything that belongs to the darkness.” NJB

whatsoever to do with fellowship with Him. These are “works” that allow a person to remain aloof from God – in fact, they can only be done apart from a consciousness of Him.

These are “works,” or human expressions, that primarily relate to this world, and in which no place is made for faith. They can only be done when one is NOT living by faith. They blend easily with the world and all that is in it, which has been summarily cursed by God.

The strength of these words is apparent. Yet, you will be hard pressed to find a religious environment where they are taken as seriously as the language demands. It is not unusual to find “works of darkness” flaunted in religious gatherings, musical concerts, and even congregational board meetings. However, they are out of place anywhere – on the job, in the home, or in places of business.

The “works of darkness” are tainted by the flesh. They call for the activity of the “old man,” or “the flesh,” which has no place in the life of faith. These are works that can only be done prior to the coming of the Lord, who will usher in eternal light, thus removing the environment in which these works are done. “The works of darkness” belong to our former lives, when we walked in the darkness. There is no place for them now.

The words “cast off” are aggressive. They mean to get rid of, not merely lay aside to be put on at some other time. There is nothing casual about these words. Imagine, if you will, that your clothes were on fire. Would you not cast them off with zeal and speed? So it is with “the works of darkness.” We are to

The reasoning of this verse is as follows. The time is coming when works

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PUT ON THE ARMOR OF LIGHT

“ 12d . . . let us put on the armor of light.” In spiritual life, things are always abandoned in order that we might appropriate something better. In the text before us, things are put off in order that better things may be put on. Contrary to common perceptions, light cannot blend with darkness. Good cannot merge with evil. Righteousness cannot intermingle with unrighteousness. Scripture says it this way. “For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols?” (2 Cor 6:14-16).

not to be ignored. Frequently these words are used in Scripture.

There is no acceptable alternative action. In keeping with this manner of the Kingdom, we are to “put on the armor of light.” God has provided it, we are to put it on. He will not put it on us, but enable us to put it on.

Under the Law Under the Law, the service of God required the putting on of certain attire. The priest had to “put on his linen garment” (Lev 6:10). Aaron was required to “put on the holy linen coat” (Lev 16:4). When he went into the holy place, he had to “put on” his linen garments (Lev 16:23). Kings “put on their robes” before sitting upon their thrones(1 Kgs 22:10). Divinely appointed activities often required the putting on of certain attire. Priests “put on” priests clothing. Kings “put on” kings clothing. Soldiers “put on” armor, or military overdress.

THE ARMOR OF LIGHT Our spiritual “armor” is referred to in different ways. From the standpoint of the nature of this protection, it is called “the armor of righteousness” (2 Cor 6:7). Viewed as a thorough means of security, it is called “the whole armor of God” (Eph 6:11,13). Here, it is called “the armor of light.”

Appropriated in the Light This is “armor,” or an array of protection or weaponry, that is appropriated in the “light” of God’s “countenance” (Psa 4:6). That is, it is obtained while we are in fellowship with the Lord, walking in the light as He is in the light (1 John 1:7). From a practical point of view, this is when we are acutely conscious of God,, sensing His approval and blessing. It is when we are living by faith, motivated by the unseen realities He has revealed through the Gospel of Christ. It is when we are preferring the things of God so strongly that nothing else appeals to us. In that environment, we procure the armor that will protect us from all the devil can hurl at us.

It is not possible to do “the works of unrighteousness” with one hand, and put on “the armor of light” with the other. A person cannot serve two masters. Two conflicting purposes cannot be served at the same time. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matt 6:24).

Under the New Covenant Life in Christ is also attended with

Many a soul never obtains the “armor” that can protect the soul because they are rarely, if ever,

“in the light.” You will learn by experience that Divine resources are not to be found in dark places. If you desire to have what the Lord longs to give, you must come into the light!

This is a Kingdom principle that is virtually unknown among professed Christians. All manner of activity is being expended that requires the adoption of worldly wisdom and manners within a supposed religious setting. It is found in the world of education, church organization, professional religious careers, and supposed Christian music. Devoted efforts are made to mingle the flesh with the Spirit in order to attract people to Christ. It is all foolhardy, and no good will come from it. Before a person can appropriate the things of God, he must let go of the things of the world. In keeping with this principle, we “cast off the works of darkness” in order that we may be able to “put on the armor of light.”

Many a soul never obtains the “armor” that can protect the soul because they are rarely, if ever, “in the light.” You will learn by experience that Divine resources are not to be found in dark places. If you desire to have what the Lord longs to give, you must come into the light! This armor is appropriated “in the light,” and thus is called “the armor of light.”

certain requirements – things that are to be “put on.”

Those who are justified have “put on Christ” (Gal 3:27). They are also to “put on the new man” (Eph 4:24), and “the whole armor of God” (Eph 6:11). As “the elect of God,” they are to “put on . . . bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Col 3:12). And, as a covering over all of these, they are to “put on charity” (Col 3:14).

In this sense, we “put on the armor of light” by walking in the realm where the armor can be appropriated. It is “in the light” that we become aware of what the Lord has provided, and “put on” manners and traits that cannot be penetrated by the fiery darts of the wicked one.

PUT ON “ . . . put on . . . ” This is something we do – an assignment from heaven that is

These are not mere suggestions, or goals toward which we are to strive. They represent absolute Divine requirements.

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The Light Itself Is Armor There is a sense in which the light of God protects us. In this view, the light itself is the armor. The Psalmist knew that if God would but shine His light upon him, all would be well. “For with Thee is the fountain of life: in Thy light shall we see light” (Psa 36:9). “O send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles” (Psa 43:3). “Make Thy face to shine upon Thy servant: save me for Thy mercies' sake” (Psa 31:16). “Turn us again, O God, and cause Thy face to shine; and we shall be saved” (Psa 80:3). Satan has been cast out of the presence of the Lord. Thus, those who walk in that presence will experience

victory over him and all of his devices. Satan’s hierarchy includes the “rulers of the darkness of this world” (Eph 6:12). His entire domain is “the power of darkness” (Col 1:13). His angels are “reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 6). There is no better way to neutralize his power than to be “in the light.” That is what exposes him, and even repels him.

of the wicked one and the eroding influences of this world, you must have some grasp of the truth of God.

It is knowing the truth that makes you free (John 8:32). When the truth is known, the soul becomes aware of the blessings of God and the snares of the devil. When we are “illuminated” (Heb 10:32), we can perceive what is to be gained, and what is to be shunned. That perception contributes to our protection. It is not the whole of it, for holy angels are working for us as well (Heb 1:13-14). However, putting on “the armor light” is our role in the matter of survival, and cannot be neglected with impunity. God will give us strength to put it on, and keep it on.

Related to Understanding “The armor of light” is related to “spiritual understanding.” It has to do with seeing things properly, and knowing what is really happening. Ignorant disciples are never ones that triumph! If you are to be protected from the devices

WALK PROPERLY!

“ 13 Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.” The association between being made righteous by God and living in this world is again made very apparent. One’s theology cannot be divorced from life, as some are wont to do. A significant number of debates have raged through the centuries over whether or not the believer is secure while living in an unacceptable manner. I am sure you are familiar with some of the positions that are being perpetrated among the churches. Flesh has a strong propensity toward the exploitation of the grace of God. As soon as it hears of “grace,” or of being “made righteous,” it begins to excuse involvement in iniquity. The “natural man” considers the grace of God to be a loving mantel that is thrown over the professed believer, moving God to ignore the thoughts, words, and deeds of the individual, as though they did not even exist. However, this is a total misrepresentation. The grace of God rids us of the guilt of sin, gives us a nature that is not prone to sin, and teaches us “that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Tit 2:12-13).

The Spirit’s admonitions to us are all given with this reality in mind – the effective teaching of the grace of God. When we comprehend the loving favor of God, lavished upon us because of Christ Jesus, an effective teaching process begins. The Spirit exhorts us in view of that tutelage. What He requires is not only necessary, it is well within the range of possibility. Unlike the Law, the exhortations of the Spirit are not “weak through the flesh” (Rom 8:3). That is because they are not addressed to the flesh, but to man’s renewed spirit, which has the dominion over the flesh.

direction of life, as well as its activities.

There is a proper way to live! The manner is which we live is not inconsequential. This is a weighty consideration in a hedonistic society that aggressively seeks personal and fleshly gratification. We are living in a time that directly contradicts the revealed manner in which Jesus Himself lived. At His most critical hour He cried out, “NOT my will, but Thine, be done” (Lk 22:42). During His ministry, Jesus confessed, “I seek NOT Mine own will, but the will of the Father which hath sent Me” (John 5:30).

WALKING PROPERLY “Let us walk properly . . . ” Other versions read, “Let us walk honestly,” KJV

Let it be clear, any other motive for life is totally unacceptable! Self gratification and a dominating quest for objectives unrelated to God’s great salvation are completely out of order. Life must be lived “properly.”

“Let us behave properly,” NASB “Let us behave decently,” NIV “let us live honorably,” NRSV and “let us conduct ourselves becomingly.” RSV

The word “walk” is a Scriptural synonym for living. Notice, the various translations confirm the breadth of this word: “behave,” “live,” and “conduct ourselves.” The New Living Translation uses a paraphrase for the word: “in everything we do.” Our “walk,” has to do with the entirety of our lives – what we do, the way we do it, and the reason for doing it. Our “walk” speaks of the

The word from which “properly,” or “honestly,” KJV is translated is euvschmo,nwj, which, from the standpoint of language, means “honest and orderly behavior, decently, properly, and with propriety.” Friberg Analytical Lexicon I prefer the word “honesty,” for it accentuates the dominance of faith. Before persons who have received Christ can walk in an unbecoming manner, they must become dishonest, insincere, and

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corrupt in their thinking. The truth must be thrust from them, Jesus must be forgotten, and eternity violently pushed into the background of their thinking. It simply is not possible to live unbecomingly while acknowledging the truth. One cannot walk after the flesh while beholding “the glory of God in the face of Christ Jesus” (2 Cor 4:6).

mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead” (Phil 3:8-11). ‘ “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus” (Phil 3:12). ‘ “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:13-14).

how we should live. The flesh, which is ever with us, is so corrupt, that we must also be reminded how not to live. How we ought to thank God for this manner of instruction. There are promises and warnings, blessings and curses, instruction concerning doing and not doing. The promises, blessings, and instruction in doing good draw upon our hearts. They are the superior incentives – but they are not the only ones. The warnings, curses, and admonitions about what not to do are like trumpets that arouse us from spiritual slumber. Thus we have two good reasons to move forward toward the prize. First, to obtain glory. Second, to avoid hell.

To “walk honestly,” therefore, is to live within a prevailing persuasion of the truth and Person of Jesus Christ. Let it be clear, this is not a requirement of institutionalized Christianity. That is precisely why it is not common to find professed Christians living in this manner. However, this is a Divine essentiality.

The Spirit provides three categories of reprehensible conduct. All of them are to be avoided. None of them are acceptable before God. In each category, the sinful expression is mentioned, as well the cause of it.

AS IN THE DAY “ . . . as in the day . . . ” This is a significant expression: “IN the day.” This is “the day” created by the light of God’s presence. It is l i v i n g w i t h a n a c u t e consciousness that it is the God of heaven “with whom we have to do” (Heb 4:13). Whether we know and recognize it or not, “all things are naked and opened unto the eyes of Him” (Heb 4:13). The Lord is looking upon the hearts of men (1 Sam 16:7), searching their hearts and knowing their thoughts (1 Chron 28:9). Jesus reveals to the churches that He “searches the minds and hearts” NKJV (Rev 2:23). Walking “as in the day” is living with those things in mind.

EXCESSES Revelry (rioting) and Drunkenness “ . . . not in revelry and drunkenness.” Other versions read, “not in rioting and drunkenness,” KJV “not in carousing and drunkenness,” NASB “not in orgies and drunkenness,” NIV “not in pleasure-making and drinking,” BBE and “Don't participate in wild parties and getting drunk.” NLT

Revelry, rioting, carousing, and wild parties, are the expression. Drunkenness, or sinful indulgence, is the cause for it. These are sins of excessiveness or overabundance. In these people indulge themselves in external involvements that distort the mind, and cause beastliness to surface. Such transgressions cause men to be unreasonable and foolish, even in the sight of the world. Their minds become incapable of reason, and they degenerate to the moral level of the beasts of the earth. Carousing, revelry, and excessive feasting are involved.

Living “as in the day” does not suggest pretension, or propose that we are not really “in the day.” Rather, it declares we are to walk with a dominating awareness of where we are in Christ Jesus. This is living with the knowledge that all of our deeds, and even the counsels of our heart, are fully known by the Lord. Your heart will confirm to you that it is not possible to so live and be dominated by sin.

Here are some expressions that unveil what it means to walk “as in the day.”

‘ “Let the words of my mouth, and the meditation of my heart, be acceptable in Thy sight, O LORD, my Strength, and my Redeemer” (Psa 19:14). ‘ “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Psa 139:23-24). ‘ “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in Him, not having

NOT IN . . . “ . . . not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.” The KJV reads, “ . . . not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.” It is not enough to know

Some few years ago, such sins were

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or jealousy.” NJB

largely in the history books, or the heathen cultures of the world. Now, however, they have entered like a moral hurricane into the Western world. Such things are characterized by a lack of control and intemperance. Thus, those created in the image of God are carried along by indulgence to such a degree as to destroy every semblance of reason.

“Not in . . . lewdness,” or “chambering.” This is immoral conduct. The meaning of the term is “the defiled bed.” It is intimacy outside of the bounds of marriage, referring to adultery and illicit affairs. “Lust,” or “wantonness,” is unbridled and unrestrained lust. This is what leads to “chambering,” and is also

Strife, dissension, quarreling, fighting, and wrangling, are the expression. Envy, or jealousy, is the cause.

Here are sins that men consider more respectable. They are quite common among professed believers as well as unbelievers. They are one of the primary reasons for division in the body of Christ, and play a key role in maintaining s e c t a r i a n i s m , o r denominationalism.

Peter also referred to these activities, identifying them with the past lives of many believers. “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in . . . excess of wine, reveling, banquetings . . . ” (1 Pet 4:3). Other versions read, “drunkenness, revelries, drinking parties,” NKJV and “drunkenness, carousals, drinking parties.” NASB

There is something these categories of sin have in common. They all center in self, not Christ. They have to do with satisfying earthly desires, not appropriating heavenly benefits.

However, there is no dignity to these sins. They are classed along with “rioting and drunkenness,” and “chambering and wantonness.” The flesh begets all such sins, and fosters them as well. Elsewhere, the Holy Spirit identifies such actions with “the works of the flesh.” “Now the deeds of the flesh are evident, which are: . . . enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions . . . of which I forewarn you just as I have forewarned you that those who practice such things shall not inherit the kingdom of God” (Gal 5:19-21).

There are some within the Christian community who speak of being “drunk in the Spirit.” In such a state, they conduct themselves just as unreasonably and foolishly as those who are drunk with wine. Others, generally among the younger generation, seek to sanctify intemperate conduct with, what they call, “Christian music.” In their activities some actually conduct themselves unreasonably, intemperately, and without any lasting awareness of the Lord Jesus Christ. Let every believer be diligent to avoid any activity that causes them to lose control of their mind and affections. Such is not a proper activity.

called “licentiousness,” and is indecent and outrageous behavior.

The remarkable increase of this sort of sin within the professed church is staggering. Unwed mothers, teenage pregnancies, and illicit affairs among church leaders are a blotch upon our times. They all fall into the category or “lewdness and lust,” or “chambering and wantonness,” which are not to be once named among the people of God (Eph 5:3). The inflow of counselors and psychologists have led people into a sort of sympathy for those caught in such conduct. Specialists in moral recovery have become quite popular in the larger churches of the land. Time will be better spent declaring the words of our text to the church. Nothing about salvation allows for such moral defilement. Those who insist upon stepping over moral boundaries that have been established by God must know they have entered into an area for which nothing good is promised.

SOMETHING COMMON There is something these categories of sin have in common. They all center in self, not Christ. They have to do with satisfying earthly desires, not appropriating heavenly benefits. All of them are anchored not only in time, but are riveted to the immediate moment. They all require a mind-set that is totally oblivious of God, Christ, salvation, the coming of the Lord, the end of the world, and the day of judgment.

UNCLEANNESS Lewdness (chambering) and Lust (wantonness) “ . . . not in lewdness and lust.” Other versions read, “not in chambering and wantonness,” KJV “not in sexual promiscuity and sensuality,” NASB “not in sexual immorality and debauchery,” NIV

New life cannot indulge in such things. It is not that “newness of life” ought not to engage in such expressions, it cannot do so, for it has no capacity for transgression. The “new man” must be ignored, “the old man” preferred, and the Son of God crucified “afresh” by the individual before these can be committed.

and “not in debauchery and licentiousness.” NRSV

Lewdness, chambering, sexual promiscuity, and debauchery, are the expression. Lust, or wantonness, is the cause of it. These are sins of indulgence, deeds in which the cravings of the flesh are sought to be satisfied by unlawful means. They are also sought with aggression and determination.

CONTENTION Strife and Envy “Not in . . . strife and envy.” Other versions read, “strife and jealousy,” NASB

All of them are condemned by God, and exclude one from heaven (1 Cor 6:9- 10; Gal 5:21; Eph 5:5-6; Col 3:5-6). It is not possible to do these things in such a

“dissension and jealousy,” NIV “quarreling and jealousy,” NRSV “fighting and envy,” BBE

“rivalry and jealousy,” NAB and “wrangling

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manner as to make them acceptable. They are corrupt at the core, and there is no way to make them right.

be found in us. They are to be shunned like poison, which, indeed, they are. If they are allowed expression in our lives, they will pull us into the bottomless pit. There is no natural force that can stop this from happening. They will become the cause for condemnation and the reason for Divine rejection.

There is, praise the Lord, grace to keep us from indulging in such reprehensible conduct! If you wonder where mercy can be found, and grace to help in the time of need (Heb 4:16), it is at the point where sin becomes repulsive, and righteousness becomes the quest of preference.

No amount of religious activity can cause them to be good. An imagined Christian environment cannot sanctify them, or provide a just cause for them to

PUT ON THE LORD JESUS CHRIST!

Christ take control of you,” NLT and “Let your armor be the Lord Jesus Christ.” NJB

Not only does the Holy inform us of what NOT to do, He directs us in the proper manner of life. Not only is there grace to avoid what is wrong, that same grace will lead us in what is right.

not found in us, it is reasoned, it is because God has not done it yet. If we will simply wait in a state of inactivity, the Lord will eventually come through for us. The effects of this doctrine are reason enough to reject it. However, this text will afford us the opportunity of opening up the real nature of life in Christ Jesus.

This is the second admonition of this sort. The first was “let us put on the armor of light” (verse 12). Elsewhere, as I have already indicated (comments on verse 12), we are admonished, “put on the new man, which after God is created in righteousness and true holiness” (Eph 4:24), and “Put on the whole armor of

BUT “But . . . ” Other versions read, “Rather,” NIV and “Instead.” NRSV

Linguistically speaking, this is an adversative expression. It declares the antithesis, or opposite, circumstance or contrast. It is to morality what white is to black, or day is to night. It is not something that is different, but what is the opposite. It is what is diametrically opposed to indulging in sin.

A Brief Exposition Allow me to focus on two aspects of life in Christ that speak of us putting on something. The first is our text: “But put ye on the Lord Jesus Christ.” The other has already been mentioned, and is found in Ephesians 4:24. “And that ye put on the new man, which after God is created in righteousness and true holiness.” In both cases, the language is quite clear. We are admonished to do something. It may appear as though this is something that has not, in any sense, been done before. Yet, the Spirit declares elsewhere that both have already been done.

There is nothing passive about living by faith. This is something that will not be done unless we do it. It is in the process of doing it that grace is received for its accomplishment.

While this may appear a very elementary point, more is here than meets the casual eye. Those in Christ are not to merely refrain from the sins mentioned, they are engage in the activities here admonished. It is not enough to merely abstain from “rioting and drunkenness . . . chambering and wantonness . . . strife and envying.” There is no virtue in abstinence alone. Unless refraining from sinful expressions is matched by indulgence in the things of the Spirit, the effort is vain. This is particularly noteworthy in view of the remarkable lack of appetite in the average church for the things of God.

First, regarding putting on Christ, it is written, “For as many of you as have been baptized into Christ HAVE put on Christ” (Gal 3:27). Other versions read, “have clothed yourselves with Christ” NASB,NIV,NRSV The book of Romans has also affirmed we have been “baptized into Christ” (6:3). Yet, those affirmed to have already put on Christ, are admonished in our text, “put ye on the Lord Jesus Christ.” are these texts in conflict with one another?

God, that ye may be able to stand against the wiles of the devil” (Eph 6:11).

There is nothing passive about living by faith. This is something that will not be done unless we do it. It is in the process of doing it that grace is received for its accomplishment.

PUTTING ON CHRIST “ 14a But put on the Lord Jesus Christ . . . ” Other versions read, “Rather, clothe yourselves with the Lord Jesus Christ,” NIV “Instead, put on the Lord Jesus Christ,” NRSV “But let the Lord Jesus

Right here we come to grips with some serious misconceptions of spiritual life. Satan, through demonic doctrines, has spread throughout the Christian community that in salvation everything is done for us. If the required activity is

Second, regarding putting on the “new man,” it is written, “And HAVE put on the new man, which is renewed in

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knowledge after the image of Him that created him” (Col 3:10). Yet, those in Christ are admonished, “And that ye put on the new man, which after God is created in righteousness and true holiness” (Eph 4:24). Once again, are these texts in conflict with one another?

the beginnings of our new life in Christ.

His character and life. And how is that done? It is by means of the promises – by believing them, meditating upon them, and making it our aim to experience them. They are the appointed means to obtaining Christ’s nature, which is, from the viewpoint of our text, putting Him on.

This is matter that requires a great deal of proclamation and exposition in the modern church. It is evident from the condition of multitudes of professing Christians that this is not known. Spiritual staleness has settled upon many souls. There is no freshness in their spirits. They are not living by “every Word of God” (Lk 4:4), and do not enjoy the “communion of the Holy Spirit” (2 Cor 13:14). They are not “filled with all joy and peace in believing,”nor are they

Reconciling the Texts There is a sense in which we have put on Christ, and one in which we have not. We have put Him on by faith, becoming identified with Him through faith, and accepted in Him by grace. We are no longer separate from Him, but have been “joined” to Him (1 Cor 6:17). Yet, this is all by faith. The treasure we have is in “earthen vessels” (2 Cor 4:7). We are occupying a war zone, hounded by foes within and without. There are influences all about us that deplete our strength, erode our energies, and compete for our attention.

The particular thrust of this text is that we are to prepare for eternity. The night is far spent, and the great and notable day of the Lord is fast approaching. Our only hope is to be found like Christ Jesus when His glory is

When we began our new life, we did so having “put on Christ.” But this was not a once-for-all transaction. We also believed on Him, and that was not a one- time event either. Because we are not yet in our native habitat, we must continue to believe, and continue to “put on Christ.” It is as though we begin each day afresh, by faith clothing ourselves with the Son of God, hearing Him anew, and following Him wherever He leads.

“abounding in hope” (Rom 15:13). Why does this condition exist?

unveiled – to be as He is “in the world” (1 John 4:17). It is to be found with faith when He comes (Luke 18:8). All of the effort and activity required for that preparation is summarized in these words: “put on Christ.”

Our text provides the answer. It is because they are not putting on the Lord Jesus Christ. They have too much of themselves showing, and too little of Christ Jesus. Simply put, they are not living by faith. They are not depending on the Lord Jesus to lead and feed them. They have taken matters into their own hands, and are actually living as though Christ did not even exist.

The justified ones “shall live by faith” (Rom 1:17; Gal 3:11), not by a once-for-all decision! When we were baptized into Christ, we became “alive unto God” (Rom 6:11). We stay alive by our faith. When we began our new life by putting on Christ. We maintain that life by continuing to put Him on. There is a sense in which new life begins every day. That is because we face new challenges, and expand our spiritual life into new frontiers. As we grow in Christ Jesus, we put Him on, covering the expanded areas.

The Spirit is calling us into a fuller realization of the life we experienced when we were raised from the waters of baptism “by the glory of the Father.” Putting on Christ is nothing less that walking “in the newness of life” (Rom 6:4).

While we have been “made partakers of Christ” (Heb 3:14), it remains a work in progress. We have received “of His fulness,” but not the whole of it (John 1:16). There remains vast portions of the “Divine nature” that is yet to be experienced. We have been given “exceeding great and precious promises” that by means of them, we “might be partakers of the Divine nature” (2 Pet 1:4). That process is precisely what is meant by the admonition, “put ye on the Lord Jesus Christ.”

Many with whom I am acquainted have placed a great emphasis upon our baptism into Christ. In fact, among several of them, this is nearly all they talk about. It is the dominating theme of their religious conversations. Our text lays a solemn obligation upon all such people – those who have seen the relevance of baptism, and its relationship to salvation. They are now to move forward, laying hold of the fulness of the life that began at their baptism. They must not linger on the banks of the Jordan, but launch our into the deep, letting down their nets, so to speak, for a great catch of life.

We are not only saved by the “washing of regeneration,” but by the “renewing of the Holy Spirit” as well (Tit 3:5). Putting on Christ, as admonished in our text, relates to the renewing of the Holy Spirit – that continual work, whereby we are being changed from glory unto glory, and conformed to the image of God’s Son. The putting on of Christ of Galatians 3:27 relates to the washing of regeneration, or

How can Christ be “put on” apart from faith? Putting Him on is appropriating

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MAKE NO PROVISION FOR THE FLESH

“ 14b . . . and make no provision for the flesh, to fulfill its lusts.” You see with what care the Spirit speaks to us of managing our lives. We are stewards of life from God, and that stewardship is to be handled with the greatest care. What is required of us necessitates diligence, hope and zeal. We will not be able to do this without the Lord, but we are well able to do it while walking with Him in the light. It is imperative that we see the essentiality of this word.

words translated “the flesh” are th/j sarko.j (tas sar-kos). That expression (“THE flesh”) is found at least nineteen times in the New Covenant writings (John 3:6; Rom 6:19; 8:3,5,6,7; 9:8; 13:14; 1 Cor 5:5; Gal 5:17,19; 6:8; Eph 2:3; Col 2:11,13,18,23; 1 John 2:16; Jude 23). It cannot be defined etymologically. Lexically, the word means “the soft substance of the living body, which covers the bones and is permeated with blood (of both man and beasts). Frieberg Greek Lexicon The Spirit, however, expounds the expression doctrinally, so that when we hear the words “the flesh” we will have a proper frame of reference outside of the wisdom of men. The following references show how the Spirit uses this expression, “the flesh.” Taken seriously, they will develop a certain abhorrence within the sensitive soul. Sometimes the words are translated “carnal.”

‘ The flesh lusts against the Holy Spirit (Gal 5:17). ‘ The works of the flesh lead to condemnation (Gal 5:19-21). ‘ Those sowing to the flesh will of the flesh reap corruption (Gal 6:8). ‘ Prior to our new life, we lived in the lusts of the flesh, fulfilling its desires (Eph 2:32). ‘ In our baptism, we were circumcised with the circumcision of Christ, in putting off the body of the sins of the flesh (Col 2:11). ‘ Prior to being in Christ, we were dead in our sins and the uncircumcision of the flesh (Col 2:13). ‘ The mind of the flesh puffs one up (Col 2:18). ‘ External rules cannot remove the lusts of the flesh (Col 2:23). ‘ The lust of the flesh belongs to the world order, and is not of the Father (1 John 2:16). ‘ Believers are to hate even the garment spotted by the flesh (Jude 23).

NO PROVISION FOR THE FLESH “Make NO provision for the flesh, to fulfill its lusts.” Other versions read, “and make NO provision for the flesh in regard to its lusts,” NASB “and DO NOT think about how to gratify the desires of the sinful nature,” NIV “and make NO provision for the flesh, to gratify its desires,” NRSV “and DO NOT take forethought for the flesh to {fulfil its} lusts,” DARBY “and DO NOT give thought to the flesh to do its desires,” BBE “and DON’T think of ways to indulge your evil desires,” NLT and “and STOP worrying about how your disordered natural inclinations may be fulfilled.” NJB

Scriptural Representations ‘ Whatever is born of the flesh is flesh (John 3:6). ‘ It brings with it infirmity (Rom 6:19). ‘ The holy Law of God was “weak through the flesh” (Rom 8:3).

“The flesh” is the part of us that is not born again. While it includes our bodies, it is not confined to them. “The flesh” includes a certain mind set (“mind of the flesh”), and has strong desires (“desires of the flesh”). As to its origin, “that which is born of the flesh is flesh.” It is traced back to Adam, not Christ. It is what is “natural,” or without the Divine nature, about us (1 Cor 2:13). “The flesh” is nothing less than “the old man,” which is to be “put off” (Eph 4:22; Col 3:9).

There are desires resident in the flesh that pull us away from God and Christ. They dull the appetite for glory, and make the present world seem primary.

The Meaning Therefore, the admonition to make no provision for the flesh means we are not to give the advantage to the natural, or unregenerate part of us. There are desires resident in the flesh that pull us away from God and Christ. They dull the appetite for glory, and make the present world seem primary.

‘ Those living according to the flesh mind the things of the flesh (Rom 8:5). ‘ The mind of the flesh is death (Rom 8:6). ‘ The mind of the flesh is enmity against God, is not subject to the Law of God, nor can it be (Rom 8:7) ‘ The children of the flesh are not the children of God (Rom 9:8). ‘ We are to make no provision to fulfill the desires of the flesh (Rom 13:14). ‘ There is such a thing a delivering someone to Satan for the destruction of the flesh, that the spirit may be saved in the last day (1 Cor 5:5).

What is “the flesh?”

The strength of the prohibition is evident. It is imperative that we know what “the flesh” means, for too much depends on our response to this admonition. Most versions translate the word “flesh” (KJV, NKJV, ASV, NASB, RSV, NRSV, NAS, NAU, NRS, WEBSTER, DRA, DARBY, BBE, YLT, NAB). Some of the modern paraphrased translations read “sinful nature,” NIV,

While “the flesh” speaks of natural part of us, it has more regard to Adam, than to mere life in the body. The Spirit does not mean we are not to provide for food, clothing, and shelter. A father, for example, must make such provisions for his family, or he has denied the faith and

footnote reads “or the flesh” “evil desires,” NLT and “disordered natural inclinations.” NJB The

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is worse than an infidel (1 Tim 5:8). Also, parents are to “lay up” provisions for their children (2 Cor 12:14). These are not the desires of which He speaks. However, in this matter of life-sustaining provisions, we are not to be consumed with care for them, as though we had no heavenly Father (Matt 6:25).

are to resist him, “steadfast in the faith” (1 Pet 5:8-9). When looking toward the future, our dominant consideration is to be ready to die, ready for the end of the world, and ready for the return of Christ. Our labors are devoted to being ready to leave the world, ready to reign with Jesus, and ready to stand before the

Our commission is clear. We are not to live in such a manner as to make sin easy to erupt. Our path must not lead us into an area where the lusts of the flesh awaken. Our associates are not to be such as cause our “old man” to become vibrant and alert. It is possible to have “the flesh” awakened by what we hear,

“The flesh,” however, is not content with food and raiment. It cries out like the blood-sucking leech, “Give, give” (Prov 30:15). It competes against the Holy Spirit, seeking to nail us down to this world, and thus thrust us out into eternity unprepared and subject to condemnation. In his delineation of things that never have enough, Solomon made no mention of “the flesh” (Prov 30:15). That is something that was not revealed to the wise man. The truth of “the flesh” could not be revealed until Jesus took away the sins of the world.

“The flesh” is everything about us that is rooted in the temporal, or connected with death. It is the entirety of what cannot enter into glory, and the whole of what has been contaminated by sin. It has a mind that is focused on the earth, and desires that strongly crave only what is temporary, with no eternal value.

judgment seat of Christ. We are determined to be ready for the grave and ready for glory.

and given the advantage by what we see. In our thinking, as our minds survey certain bastions of thought, we can give the advantage to our flesh. The summons from the Throne is, “make no provision for the flesh in regard to its lusts.” NASB

The “desires” of the flesh are distracting ones. They throw up a distracting cloud between us and the will of the Lord. They move us to forget what God has prepared for those who love Him, and provoke us to think of what we can do for ourselves in this present evil world. “The flesh” desires the pleasures that last only for “a season” (Heb 11:25), and shuns those which are at the Father’s right hand, and last “forevermore” (Psa 16:11).

May you, dear child of God, be given grace to see the seriousness of the exhortation, and be persuaded of the availability of all the heavenly resources you require to fulfill it. Your faith is fully capable of doing these things. Not only that, your life depends upon your involvement in what God has given you.

What Are We To Do? We are not to give “the flesh” the upper hand. Making “no provision”for it is never giving it the advantage, or making it easy for its desires to be fulfilled. When Satan throws the “fiery darts” of allurement at us, tempting us to plot out what we can do for our flesh, we

CONCLUSION

It is at once apparent that life in Christ requires the consistent involvement of the child of God. One cannot be passive and obtain the victory. It is not possible to be indolent, of a slow heart, or conveyed about with the cares of this world, and live pleasingly to the Lord. The blessings and benefits you require can only be obtained in close proximity to God – when your faith is strong, and you are engaged in a fervent quest to obtain the prize set before you.

Putting on Christ requires a hearty effort, but that effort will not be in vain. The necessity for putting on Christ has been produced by the effects of sin. Our entire person was impacted by Adam’s transgression, into which we fully and heartily entered. There are still patches of carnality that are upon our persons, even though we have been washed, sanctified, and justified. They are the remnants of the old man that have remained for us to drive out, like Israel

drove the heathen out of the promised land. If we fail to do this, those Adamic remnants will prove to be our undoing.

Concerning the enemies that remained in the promised land, it was said to Israel, “But if you do not drive out the inhabitants of the land from before you, then it shall come about that those whom you let remain of them will become as pricks in your eyes and as thorns in your sides, and they shall trouble you in

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the land in which you live. And it shall come about that as I plan to do to them, so I will do to you” (Num 33:55-56). Just as surely as Israel needed to heed those words, we do well to take heed to what our text has declared.

The reason for mortifying the deeds of the body is so that we may obtain the benefits Jesus procured for us and distributes to us. The reason for putting off the old man, is in order that we might put on the new man. The reason for

making no provision for the flesh, is that we might make a place in which the Holy Spirit of God may work. In all of this effort, we will be sustained by Divine power and upheld by the grace of God. We will not be disappointed.

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801

A place where believers can meet, fellowship, be edified, and express themselves.

Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed])

ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm

Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Adah/Jason Hutchcraft ( [email address removed])

WORD OF TRUTH Website: http://wotruth.com

WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm

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The Epistle to the Romans

Lesson Number 43

-------------------- Bible Translation Codes with Identification --------------------

LIBERTY and JUDGMENT LIBERTY and JUDGMENT

14:1 Receive one who is weak in the faith, but not to disputes over doubtful things. 2 For one believes he may eat all things, but he who is weak eats only vegetables. 3 Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. 4 Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand. 5 One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. 7 For none of us lives to himself, and no one dies to himself. 8 For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's. 9 For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. 10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. 11 For it is written: "As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God." 12 So then each of us shall give account of himself to God. 13 Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way.NKJV (Romans 14:1-13)

INTRODUCTION

With great care, the Holy Spirit has undergirded our faith with the fact of our salvation. We were not saved by our own works, or because we managed to measure up to the requirements of the Law. Salvation has come to us by God’s grace and through our faith – neither of which can be a source of fleshly boasting. Of ourselves, we could not lay hold of God’s grace, nor could we bring ourselves to

believe on the Lord Jesus Christ.

we are described as “having no hope” (Eph 2:12). It is only as Christ Jesus enters the picture that hope begins to rise. It is only when God begins to work that anything of substance begins to happen. Apart from that, we are impotent to help ourselves, or deliver ourselves from sin and its alienating effects. This is fundamental to sound doctrine, and cannot be effectively contradicted. It is a

There is an important truth to be seen here. Sin has utterly corrupted everything about us. As individuals, “there is none righteous,” and as doers, “there is none that doeth good” (3:10,12). Those are absolute and unwavering realities. Confined to the realm of nature, whether in ourselves, or those about us,

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Lord Jesus Christ” (5:1). ‘ We have been “made righteous” (5:19). ‘ Our spiritual life is traced to being raised with Christ, after having died with Him (6:1-6). ‘ Eternal life is “the gift of God” (6:23). ‘ We have been “delivered” from the condemning Law (7:6). ‘ We have been “made free” from the law of sin and of death” (8:2).

accepted by His people (1 John 2:22). The person who does not “confess” that Jesus Christ “is come in the flesh,” has not been received by God, and is not to be received by His people (1 John 4:3).

OUTLINE < RECEIVED, BUT NOT IN DISPUTATION (14:1) < BELIEVING and WEAKNESS (14:2-3) < YOU ARE NOT THE JUDGE (14:4) < DIFFERING VIEWS, YET BOTH ARE RECEIVED (14:5-6) < WE ARE NOT ISLANDS UNTO OURSELVES (14:7-8) < LORD OF ALL (14:9) < WHO DO YOU JUDGE YOUR BROTHER? (14:10-12) < NO MORE! (14:13)

There are, however, areas of knowledge in which considerable variance can exist among believers. The variance itself is not honorable, and is not to be treated as though it was. There is a level of spiritual understanding that is juvenile, and out of which men must eventually grow. That level is associated with time, which means properly nourished spiritual life will grow and advance. The Spirit rebuked certain Hebrew believers because “when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat” (Heb 5:12).

All of this may appear to have little to do with our text. However, we must be diligent to avoid such an erroneous conclusion. The reasoning of the fourteen chapter is based upon the factual presentation of the first eight chapters.

If we have been accepted by God upon the basis of grace and through faith, we can in no wise become harsh judges of our brethren! That is the reasoning of this marvelous chapter. It is not intended to be a proclamation of what qualifies or disqualifies the child of God. Rather, it affirms that those whom God has accepted cannot be excluded by others who have been received by Him.

postulate that is found throughout Scripture. It is what necessitated the birth, life, death, and resurrection of Jesus Christ. It is why the remission of sins is required, and is the reason for the conferment of righteousness upon the basis of faith. If there was any vestige of moral ability retained in fallen man, none of these things would be required.

While the faith of the child of God is being developed, Divine acceptance is still realized. As we will see, care must be taken not to alienate people whose faith is weak. Instead, care must be taken to see to it that their faith grows and becomes strong, thereby giving glory to God. The manner in which this is done may very well involve “speaking the truth in love” (Eph 4:15). That is not, however, the approach of our text. Here we will see the advancement of a weaker brother hinges upon our acceptance of him, and consideration of him in our conduct.

With unusual power, the book of Romans underscores these things.

The judgment of our peers is not the basis for Divine acceptance. We were not received by God upon the basis of their assessment, and we cannot be excluded from Him because of it.

‘ Salvation requires Divine “power” (1:16). ‘ A righteousness for man is revealed through the Gospel (1:17-18). ‘ We are justified freely by God’s grace and through the redemption that is in Christ Jesus (3:24). ‘ God justifies the ungodly, counting their faith to them as righteousness (4:5). ‘ We are “justified by faith,” and have peace with God only “through our

Our text will show us that a thorough understanding of all things is not required for God to receive us. For that very reason, it cannot be the basis for our acceptance of one another. This does not imply that what men know and acknowledge is totally unimportant. Those who deny Jesus is the Christ, are not accepted by God, and cannot be

We will also see that the weaker brother is more prone to harsh judgment. In Christ juvenility does not make us more gentle. Instead, it promotes judgmental attitudes that are strictly forbidden by both the Word of the King and the nature of His Kingdom.

RECEIVED, BUT NOT IN DISPUTATION

“ 14:1 Receive one who is weak in the faith, but not to disputes over doubtful things.” At once we see that certain differences exist among the people of God, even though they have all been received by Christ to the glory of God. While it is the fervent desire of godly men

and women that we be of one mind in everything, the stark reality of the case is that this condition does not exist. Some people neutralize this reality by simply ignoring the differences. Still others remove the challenge by viewing their own particular group as the only one

received by God. These are not acceptable approaches, for our text will call for the consistent and loving consideration of Christ’s own brethren.

RECEIVING BRETHREN “Receive one . . . ” Other versions

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read, “welcome him,” RSV “accept him,” NIV

please him, even though his understanding is deficient. We are dealing here with the area of the conscience, which is a sentinel with some jurisdiction over the mind. The conscience is not infallible, and can even be technically wrong. Yet, God has made no provision for it to be violated. The conscience can be brought into a fuller conformity to the mind of the Lord. However, whatever its present degree of abidance, it is to be honored.

all begin in a state of Divine approval, being “accepted in the Beloved” (Eph 12:6).

“take unto you.” DRA The point here is not simply seeing a person as harmless, or not causing trouble for him. To receive someone is to acknowledge God has received him. It is to consider him one of “us,” so to speak. Those who are “received,” and the ones who “receive” them, belong to the same group, or body. It is to take one as a companion, receiving into friendship and personal involvement.

Receiving a person with “weak faith” does not constitute an approval of what that person conceives to be right and wrong. Nor, indeed, does it mean such an individual is to set the tone for the rest of the assembly, or the body of people with whom he is associated. The instruction that follows will make that quite clear.

It will become apparent to you that this is a scathing condemnation of all forms of denominationalism, or sectarianism. While men have grown accustomed to this ungodly phenomenon, God has not. There are, to be sure, valid reasons for separating from others. Some of the reasons include immortality (1 Cor 5:11), men of perverse disputings, who teach that gain is godliness (1 Tim 6:5), and those who have a form of godliness but deny the power thereof (2 Tim 3:5). Another reason for withdrawal is the refusal to work (2 Thess 3:6-10).

One of the commendable things about Paul, even before he was called into the Apostleship, was that he lived “in all good conscience” continually (Acts 23:1). Even though he was formerly wrong in his perception of Christ, he did live in a conscientious effort to please God. It was

DISPUTING OVER DOUBTFUL THINGS “ . . . . but not to disputes over doubtful thing.” Other versions read, “but not to doubtful disputations,” KJV “but not for the purpose of passing judgment on his opinions,” NASB “but not for disputes over opinions,” RSV and “without passing judgment on disputable matters.” NIV

The conscience is not infallible, and can even be technically wrong. Yet, God has made no provision for it to be violated. The conscience can be brought into a fuller conformity to the mind of the Lord. However, whatever its present degree of conformity, it is to be honored.

“Doubtful disputations” refer to matters of reasoning, or opinion. They have to do with perception, not the love and embrace of the truth itself. The idea is that we are not to attempt to press our view of the truth upon a believer who does not perceive the reasoning that conflicts with his own. This is a transgression that is so common in the contemporary church that nothing is thought about strong and extended disputations over human reasonings. One person has well said, “If a statement of the will of Christ from the Scriptures has not the effect of producing conviction, lengthened discussions are more likely to increase prejudice than to resolve doubts.” Robert Haldane, 1816

These are quite different from the considerations of our text. They all postulate people with corrupt hearts, a disdain for the truth of God, and involvement in iniquity. This text deals with a different kind of condition.

WEAK IN THE FAITH “ . . . who is weak in the faith.” Here is a person whose faith is weak. It is not an enviable position, yet one that can be corrected. A person with weak faith cannot see the whole picture. There are areas where his understanding is flawed. Yet, he is not a rebel, nor is he fighting against the Lord or resisting His Spirit. This is the person who does not have a grasp of the truth itself, but sees eternal realities like the partially-healed blind men – “men as trees walking” (Mark 8:24). Things regarding practical conduct are not clear to such a person. They do not doubt the fact of God or Christ, but do not see the implications of the truth.

that very posture of soul that contributed to his recovery, and the more precise instruction of his conscience.

While a “good conscience” is not the basis for Divine acceptance, it is an appointed means of arriving at the truth of God, and is thus to be maintained.

At once this will be seen as a weakness, particularly to the maintenance of an institutional structure and the vaunting of human opinion. However, it must be remembered that this is an observation inspired by the Holy Spirit. The protection of a new child of God, or one who has not yet perceived the scope and implications of the truth, is to be regarded as more important than the justification of our view of the truth.

A person who is “weak in the faith” has an untrained, but sincere, conscience. This is one whose “senses” have not yet been “exercised to discern good and evil” (Heb 5:14). Our text now addresses how such a person is to be regarded, and how he is to be treated. It will greatly assist us to remember that we were all in this category at one time. No person begins life in Christ in a mature state. Yet

The Conscience Yet, we will find this individual has a good conscience, and refuses to contradict it. He is devoted to God, and seeks to

Reasonings, Views, and Opinions

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Care must be taken not to assume reasoning upon the truth, having a view of it, or entertaining an opinion, is wrong. If that was the case, receiving a brother with different persuasions would not be the point. Instead, entertaining a personal view of the truth would be soundly condemned. But it is not. It is what we do with our views, and how tightly we hold to them, that becomes the issue.

Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all” (Eph 4:1-6).

themselves are not questioned by those who live by faith.

“Doubtful disputations” pertain to man’s reasoning upon these, and lesser, matters. Men are not to avoid such reasonings as though they were unlawful. They are, however, to zealously avoid them becoming the basis for the fellowship of other members of Christ’s

Notice the pivotal issues with which we are confronted. (1)Walking worthy of the calling to which we have been called.

If our view of HOW the truth is to be applied makes us judgmental of those whom Christ has received, we have stepped over the lines of both propriety and charity. If the “end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned” (1 Tim 1:5), we can ill afford to entertain views that drive wedges between the people of God.

If our view of HOW the truth is to be applied makes us judgmental of those whom Christ has received, we have stepped over the lines of both propriety and charity.

The Fourth Chapter of Ephesians

(2) Maintaining a lowly, meek, longsuffering, and forbearing spirit. (3) Making every effort to keep the unity created by the Holy Spirit. (4) Keeping the unity of the Spirit within the framework of peace. (5) Key realities include Christ’s “body,” the Holy Spirit, the hope to which we have been called, the Lord Himself, our baptism into Christ, and our God and Father who is at work in every aspect of the Kingdom.

body, or their approval or disapproval of fellow believers.

An outline of proper agreement is found in the fourth chapter of Ephesians. This is an exposition of “the unity of the Spirit.” It outlines for us things on which we must strive for agreement. It also provides a considerable latitude for growth in our understanding. “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the

This will become more apparent as we walk through this remarkable text. The mandate for those who are strong in Christ is not prove their position, or argue their perceptions with those who cannot presently see them. They are called to support the weak, and to be mindful of their conscience before the Lord. They are to be helpers of their joy, not those who have dominion over their faith (2 Cor 1:24).

While there may be varying perceptions of these realities, the realities

BELIEVING AND WEAKNESS

“ 2 For one believes he may eat all things, but he who is weak eats only vegetables. 3 Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him.” The Spirit now provides us with two concrete examples of the principle before us. He will put the truth squarely before us, calling upon us to adapt it to our own situation. It should be apparent that the points of variance are not central in the matter of being accepted by God. Nor, indeed, are they inconsequential. Views are held as before the Lord, and few things can be of any greater importance. What is now discussed are not matters of

right or wrong, but matters about which endless disputation and division are unwarranted. As might be expected, this will contradict much of what goes on in the name of the Lord Jesus Christ.

is not compelled to maintain a certain diet. His conscience allows him to eat all foods. He might reason much like the Apostle Paul. “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself” (Rom 14:14). Such a person could eat meat of all kinds, even though prohibited by the Law of Moses. He could also eat meat that was offered to an idol, knowing that an idol was really nothing, and thus could not defile the meat offered to it. It was with this in mind that Paul directed those who could purchase meat at the market that had been offered to idols, “Eat whatever is sold in the meat market, asking no questions for conscience' sake; for the

EATING ALL THINGS “For one believes he may eat all things . . . ” Other versions read, “One believes he may eat anything,” RSV “One man's faith allows him to eat everything,” NIV

“One man has faith that he may eat all things,” NAS and “One man is assured that he may eat all things.” DARBY

This is a personal persuasion – a matter of the conscience. This individual

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earth is the Lord's, and all its fullness. If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience' sake” (1 Cor 10:25-27.

Jesus set aside all of the dietary prohibitions of the Law with a single word!

6:12-13). Still, the person “who is weak” is not able to perceive this, and continues to reason that it is wrong to eat certain foods. Such a person is to be “received” without engaging in endless disputes concerning the matter. The reason for this reception, as we will see, is the tender conscience of the weaker brother. His conscience is not yet fully formed, nor has his senses been “exercised” to discern both good and evil.

Heaven confirmed the same to Peter as he was instructed concerning the acceptance of the Gentiles. The Apostle was confronted with a large sheet held by the four corners, “Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.” When commanded, “Rise, Peter; kill, and eat,” he responded, “Not so, Lord; for I have never eaten any thing that is common or unclean.” Three times the sheet was lowered to him, and three times Peter responded with those words. Additionally, three times the voice spoke to him, “What God hath cleansed, that call not thou common” (Acts 10:13- 17). Eventually, Peter was shown that just as surely as God had lifted the ban on eating certain foods, so the ban on the Gentiles hearing the Gospel had been lifted (Matt 10:5-6; Matt 15:24).

However, as we will see, freedom to do a thing does not mean we are under compulsion to do it. Nor, indeed, are we at liberty to drive a wedge between our brethren and ourselves over such freedoms.

HE WHO IS WEAK “ . . . another, who is weak, eateth herbs.” Other versions read, “but he who is weak eats only vegetables,” NKJV “while the weak man eats only vegetables,” RSV

DO NOT DESPISE THE WEAKER “Let not him that eateth despise him that eateth not.” Other versions read, “Let not him who eats regard with contempt him who does not eat,” NASB and “The man who eats everything must not look down on him who does not.” NIV

and “but another man, whose faith is weak, eats only vegetables,” NIV

The individual enjoying greater liberty, and freed from the prohibitions of ceremonial Law, will tend to look down on “the weaker,” viewing him as disobedient to words of Jesus Himself. However, such a response is strictly forbidden. The weaker brother is not to be set at nought as though he was foolish. He is not to be attacked with Scripture, as though he was the enemy. Just because the weaker brother cannot take hold of the teachings of Christ, he is not to be treated with contempt, or hounded with arguments.

It is vital that we see the person with view is “weak.” His grasp of the truth is not firm, and his faith is weak – not in the sense of being sinful, but in the sense of not seeing clearly.

Now, in Christ, commanding that people “abstain from meats [foods]” was a sign that one had been overcome by the doctrine of demons. As it is written, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer” (1 Tim 4:1-5).

DO NOT JUDGE THE STRONGER “ . . . and let not him which eateth not judge him that eateth: for God hath received him.” Other versions read, “and let not him who abstains pass judgment on him who eats; for God has welcomed him,” RSV and “and the man who does not eat everything must not condemn the man who does, for God has accepted him.” NIV

It is vital that we understand the person whose view is “weak.” His grasp of the truth is not firm, and his faith is weak – not in the sense of being sinful, but in the sense of not seeing clearly. Notwithstanding, this person’s convictions are just as strong as the one who can eat “all things.”

The person with understanding might wonder how a person could possibly be driven to such a conclusion – namely that meat could not be eaten. After all, Jesus “purged all meats,” thereby sanctifying them as food. His words on the subject are clear. “Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?” (Mark 7:18- 19). The NIV reads, “(In saying this, Jesus declared all foods "clean."). Thus,

There is a critical distinction to be seen in the responses of these two individuals. The first is tempted to look down on, or hold in contempt, the brother who is persuaded he cannot properly eat all foods. The second brother, who “is weak,” tends to be judgmental, even condemning the person whose conscience allows him to eat all things, while he himself is convinced that is improper.

Now, in the fuller light of the Gospel, food can be seen from an entirely different perspective than that of the Law. “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats: but God shall destroy both it and them” (1 Cor

It is the weaker brother who continues to be dominated by the spirit of Law, and is harsh toward

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his brethren. It will only require a small amount of thought for experienced believers to see the truth of this. Those who major on things that are unlawful do have a tendency to condemn. Those who major on liberty have a tendency to despise. Neither attitude is correct.

His Son and conduct themselves in all good conscience. Peter said it this way in his confession to Cornelius, “But in every nation he that feareth Him, and worketh righteousness, is accepted with Him” (Acts 10:35). That word certainly does not rule out faith in Christ, for Peter was sent to Cornelius that he might hear the Gospel, believe, and be saved. It does, however, confirm the nature of our God to look upon men’s hearts.

who major on what they CAN do, while others emphasize what they CANNOT do. Our text assumes that both are motivated by their conscience, and are earnestly seeking to please the Lord. God does not condemn either party, but receives them both. The person enjoying liberty must not look down upon those who remain in the “I-cannot-do-that” stage. Nor, indeed, is the person who is held in by prohibition free to sit in judgment upon those who do not abide by their rules or perceptions.

GOD HAS RECEIVED HIM Solemnly, the “weaker” brother is admonished to recognize that God has “received,” or “accepted,” the stronger one. For years, I had considered God’s acceptance to refer to the weaker brother. But this is not at all the case. This is a word for the brother who is “weak in faith,” the one whose conscience and understanding is not yet mature. Such an one is not to be allowed to direct the assembly of the saints, or bind his views upon them. He is not to condemn a fellow believer simply because he eats meats, or is at liberty to eat all foods.

The person who eats meats is thus seen as one who is standing in the liberty wherewith Christ has made him free (Gal 5:1). Perceiving both the manner and the privileges of the covenant, he has not sinned before God by eating all manner of foods. God has received him, and therefore no man can sit in judgment upon him.

The truth of the matter is that no person can bind his conscience upon another, regardless of the weightiness of their consideration. Nor, indeed, is their conscience to be the subject matter of their discussion, if it erupts in disputation. This may appear to be compromising at the first. However, our text will so elaborate upon this matter as to remove all doubt concerning its truthfulness. The hub upon which fellowship turns is not human opinion.

APPLYING THE TEXT It is the business of every believer to apply this text to himself. There are those

God “receives” those who believe on

YOU ARE NOT THE JUDGE

“ 4 Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.” The words before us apply to both the stronger and the weaker brother – but particularly to the weaker. Contrary to the opinion of some, the weaker brother tends to be the most disruptive, because he lacks a working knowledge of the liberty that is in Christ Jesus. However, the stronger brother is not excluded from this word. He is not at liberty to despise the weaker brother, which despite will eventually lead to a judgmental attitude also.

the weaker ones. But this is not at all the case. Strength does not lead to a condemning attitude, which observation

This word, then, is particularly addressed to the “weak,” who tended to judge those who were “strong.” Thus, we see that “the weaker brother” is not ignored, or treated with soft gloves, as though he were fragile. Instead, the Spirit speaks with great strength in dealing with the weaker one. Since the one who is weak thinks about what cannot be done, the Spirit gives him something from which he is to refrain – judging another man’s servant!

Contrary to the opinion of some, the weaker brother tends to be the most disruptive, because he lacks a working knowledge of the liberty that is in Christ Jesus.

To “judge,” in this case, is to condemn as a breaker of the Law. In a secondary sense, it can also refer to despising a weaker brother, although that is not the thrust of this word. Both attitudes fail to take into account that the other person is serving the Lord in what he does. The stronger brother, in despising the weaker, fails to see that he is really attempting to serve God in all good conscience. Thus he is viewed with contempt, as though he was

ought to be apparent. If being “strong” makes one condemning, in what sense is the individual said to be “strong.” The strong are not admonished not to condemn, but not to despise, and to be mindful of the tenderness of the weak. Thus chapter fifteen begins, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves” (15:1).

JUDGING ANOTHER’S SERVANT “Who are you to judge another’s servant?” These are unusually strong words, and are designed to convict the person who is loose in their attitude toward fellow believers. This passage is generally thought to apply to the stronger brethren, who are thought to condemn

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to keep him from falling.” BBE

simple and unworthy of fellowship.

were summarized in the words “touch not, taste not, handle not.” The saints were told such approaches were entirely improper. “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations; ‘Do not touch, do not taste, do not handle,’ which all concern things which perish with the using; according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh” (Col 2:20-23).

The emphasis here, however, is on the weaker brother, who feels he cannot eat meat. Not willing to keep his view to himself, the “weaker” cannot conceive of the stronger one serving God in his attitude, but sees him as a breaker of the Law. Thus he condemns him, judging him as outside of the will of God.

Remember, this is God’s word to the “weaker” brother, who has dared to judge the stronger for his failure to abide by the prohibitions by which he lives. There is no doubt that the Lord is also able to make the “weaker” brother stand, in spite of his weak conscience and faith. But that is not the point of this text, for the stronger brother has not consigned the weaker one to failure, or judged him to be outside of Divine favor.

God has not given His children the right to sit in judgment upon one another, even though this exercise is widely practiced. This is particularly true of those whose conscience and faith are weak. Such individuals are not suitable judges of who is accepted or not accepted by God.

Scriptural examples of “weaker” brothers imposing their views upon others are found several places in Scripture. Some Jewish brethren, for example, sought to impose circumcision upon

The Point The point of the text is that

It is a particularly reprehensible thing when a person who is “weak in the faith” takes it upon himself to judge, or condemn, one of God’s servants. Such an one is not compelled by the truth itself, but by his own meager comprehension of the truth. He has not taken the “lowest room,” as Jesus said (Luke 14:10).

God has not given His children the right to sit in judgment upon one another, even though this practice is widely practiced. This is particularly true of those whose conscience and faith are weak. Such individuals are not suitable judges of who is accepted or not accepted by God.

TO HIS OWN MASTER “ . . . To his own master he stands or falls.” Other versions read, “It is before his own master that he stands or falls,” RSV “They are responsible to the Lord, so let him tell them whether they are right or wrong,” NLT and “Whether he deserves to be upheld or to fall is for his own master to decide.” NJB

others as a necessity to salvation (Acts 15:1). On one occasion, Paul had Timothy circumcised because of Jews who held to this position, yet were not judgmental of others who did not (Acts 16:3). On the other hand, he refused to circumcise Titus because of Jews who insisted that it was necessary (Gal 2:3-4). Although their conscience may have compelled them to think circumcision was necessary, Paul would not allow them to bind their conscience upon himself and Titus.

standing is not dependent upon rule- keeping. The individual is sustained by living within the dictates of a “good conscience.” All efforts to impose a private conscience upon another brother are vain, and must be avoided. God does not sustain our brethren when they subscribe to our convictions. He sustains each individual through their faith and perception. It is our business to honor that arrangement.

In the last analysis, it is God “with whom we have to do” (Heb 4:13). We will give an account to Him, not our brethren. Nor, indeed, are we to expect our brethren to give an account to us for what they do. The meaning is that God alone will determine whether a person stands or falls. Our judgment will have nothing whatsoever to do with it. We are not capable of making our brethren stand, and thus are not allowed to sit in judgment upon them.

Spiritual life is not maintained by eating or not eating foods, “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom 14:17). Therefore, we are neither the better nor the worse because of what we do in those areas. Knowing that in our hearts will assist us in not despising weaker brethren who have strong, but immature, persuasions in those matters. It will also cause us to refrain from judging those whose conscience allows eating.

Other weaker brethren sought to impose rules concerning eating, drinking, holy days, new moons, and sabbath days, on the Colossian brethren. God’s word to the church there was this: “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ” (Col 2:16-17).

MADE TO STAND “ . . . Indeed, he will be made to stand, for God is able to make him stand.” Other versions read, “and stand he will, for the Lord is able to make him stand,” NASB

“And he will be upheld, for the Master is able to make him stand,” RSV and “Yes, his place will be safe, because the Lord is able

Still other “weaker brethren” sought to enforce rules of life upon believers that

Whatever our convictions in matters

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of this kind, we must be willing to leave our brethren in the hands of the Lord. Our remarkable propensity to judgment must be mortified, and the mantel of love cast over the lives of our brethren. They may have differing views from you in

music preference, clothing, medication, domestic procedures, and times of devotion and prayer. They may not see eye to eye with you on dietary practices, education, or owning modern conveniences. Yet, you have no right to

judge them, or to impose your conscience upon them. You can require no more from them in order for you to receive them, that God requires of them for Him to accept them. You simply are not allowed to be more demanding than your God.

DIFFERING VIEWS, YET BOTH ARE RECEIVED

“ 5 One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.” In bringing the matter of particular days into the discussion, it becomes apparent that a variance between converted Jews and believing Gentiles is being accentuated. This is also confirmed by the instruction of the Spirit to the church at Colossae (Col 2:16). The mere whims of men are not the consideration in the word concerning either meats or days. Some believers still had a conscience molded by the Law, and did not see the full implications of being freed from Jewish obligations.

that God has blessed more than other

be kept, the Apostles and elders outlined the following: “abstain from pollutions of idols, and from fornication, and from things strangled, and from blood” (Acts 15:20). Their reasoning on the matter is found in the 29th verse of the fifteenth chapter of Acts. “That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.” There is no mention of the Sabbath day, or the various feast days, so highly regarded by the Jews. It is my judgement that Jewish days are the point in question.

The fact that the Apostles did not bind Jewish days upon Gentile converts says more than all of the fanciful arguments that can be adduced by Sabbath keepers and the likes.

days, such as the day Israel was delivered from Egypt, the day Christ arose from the dead, and the day of Pentecost. Under the Law, the seventh day was particularly blessed by God (Ex 20:10). This day, together with various Jewish feasts, are no doubt the focus of this word.

What About the First Day of the Week

Some contend this verse confirms the relative unimportance of “the first day of the week.” They argue that no single day is actually greater than another, and that every day is “alike.” First, the intent of this passage is not to confirm that all days are really identical. The person regarding “every day alike” does not consider every day without significance. Rather, he regards every day as consecrated to the Lord. Under the Law, the Sabbath day was related to the Lord Himself. It was “the Sabbath of the Lord thy God,” being “blessed” and “hallowed” by Him (Ex 20:10-11). Also, the day of Atonement, various feast days (Passover--Ex 12:6; Lev 23:5-6; Num 28:16-25; Deut 16:1-8), Pentecost--Ex 34:26; Lev 23:10-14; Num 18:16-25), and Tabernacles--Ex 23:16; Lev 23:33; Deut 16:13-15), were high days, regarded much like the Sabbath, in that no servile work occurred during them. These were days of forced remembrance and dedication to God. They were designed for people whose hearts were prone to forget the Lord, yet who wore His name.

I cannot conceive of the Spirit addressing the separation of days apart from the Law, which did distinguish between foods to be eaten and days to be observed. Notwithstanding, there is a principle here that can be of benefit even to those unacquainted with the special days outlined by the Law.

Having made those introductory remarks, there are principles here that may very well be applied to situations where individuals hold to traditions they have borrowed from mere men – like the “tradition of the elders” of Jesus’ day (Matt 15:2). The point being developed, however, is that men cannot view with disregard or contempt those whom God has received. Nor, indeed, can they sit in judgment upon those who are His conscientious and willing servants.

The point is that within the body of Christ, there can be a difference of opinion – a differing manner in which men reason. These are thoughtful individuals who are honoring their conscience. One regards one day to be more significant than another. Others take every day to be dedicated to the Lord. The fact that the Apostles did not bind Jewish days upon Gentile converts says more than all of the fanciful arguments that can be adduced by Sabbath keepers and the likes. When instructing converted Gentiles concerning foundational laws to

ESTEEMING DAYS “ 5 One person esteems one day above another; another esteems every day alike.” One must approach this text with great care, else he will drop into the chasm of confusion. There have been days

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The “Lord’s day” (Rev 1:10), or “the first day of the week,” has been consistently honored by the people of God, but not as a mere ceremony, as were the feast days. The “first day of the week” simply does not fit into the category of meats and holy days, which were Jewish distinctions outlined in the Law. The Spirit has made a point of telling us that believers met on the first day of the week (Acts 20:7; 1 Cor 16:2). The reason for meeting, however, was quite different than the inculcation of a Law. This was the day Jesus rose from the dead (Mark 16:9), and the day on which He twice appeared to His disciples following His resurrection (John 20:19,26). It was also the day on which Pentecost occurred, which was fifty days following the Passover (Lev 23:16). The association of the first day of the week with these events gives it a signification that cannot be easily forgotten.

While it is not common to think in this manner, here is what the Apostle is saying. Every child of God is to be so serious about and devoted to the Lord, that he will do nothing except what he is persuaded pleases the Lord. This is involved in living “in all good conscience before God” (Acts 23:1). Life is thus lived “from a pure heart, from a good conscience, and from sincere faith” NKJV (1 Tim 1:5). This is “holding faith and a good conscience” (1 Tim 1:19). It is having “a good conscience, in all things willing to live honestly” (Heb 13:18). It is living by faith.

household of faith. There are matters that are not left to the area of conscience, such as living in fornication, idolatry, adultery, sodomy, thievery, covetousness, drunkenness, reviling, and extortion (1 Cor 6:9-10; Gal 5:19-21). On such matters, persons “fully persuaded” they can indulge in such things have been deceived, for such cannot inherit the Kingdom of God. There is no room for growth in these areas. They are to be forthrightly eliminated form our lives.

Matters of conscience, however, are not so. They are areas in which further insight can be g r anted without th e individual living in sin, though in lesser light.

Every believer is to live within the light they have received. That is in walking “in the light as He is in the light” (1 John 1:7). One brother or sister cannot walk, or live, in the light another person has received. In fact, we are bound to live within the light we have received, else we have sinned against the Lord.

Following Humanly Devised Routines A word should be said here about a current phenomenon that is sweeping the Western Christian world. All manner of workshops and seminars are regularly offered to the people of God regarding disciplines of life. People are being directed to live in an artificial manner, without being “fully persuaded” in their own mind. Those who have attempted to live in such a manner find it most difficult. They are led to live independently of faith and understanding, actually depending upon the wisdom of someone else.

The reason for the individual not regarding one day above another also confirms this cannot be referring to the first day of the week: “and he who does not observe the day, to the Lord he does not observe it” (verse 6). This can only refer to Jewish feast days, which were not honored in deference to the Lord Jesus Christ. I would think it difficult, indeed, to conceive of a follower of Christ not having a regard to “the first day of the week,” in order to display his devotion to Christ.

The person who is “fully convinced,” or “fully persuaded,” is constrained by his faith, not the requirements of men, to live for God. There is no provision in Christ Jesus to live in a doubting and vacillating manner. Later, the Spirit will say of this very subject, “But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin” (verse 23). To be “fully persuaded,” therefore, is the opposite of doubting whether the matter is right or not.

All of these areas deal with matters of conscience. They include family life, financial stability, and even the winning of souls. But all of them have this in common: they make no place for the conscience of the believer, or being “fully persuaded” in one’s “own mind.” Believers are admonished, “work out your own salvation with fear and trembling” (Phil 2:12). That involves the area presently considered: being “fully convinced in his own mind.”

BE FULLY CONVINCED “Let each be fully convinced in his own mind.” Other versions read, “Let every man be fully persuaded in his own mind,” KJV “Let each man be fully assured in his own mind,” ASV “Let every man be certain in his mind,” BBE and “Each person should have a personal conviction about this matter.” NLT

All believer are to live within the light they have received. That is in walking “in the light as He is in the light” (1 John 1:7). One brother or sister cannot walk, or live, in the light another person has received. In fact, we are bound to live within the light we have received, else we have sinned against the Lord.

Here the personal nature of faith is brought to the forefront of our thinking. It is out of order for one believer to attempt to bind his personal persuasions upon another. The faith of one person cannot sustain another. Nor, indeed, is it right to attempt to please God by measuring up to the convictions of another individual.

There is, therefore, a sense in which the believer stands alone, sustaining an individual relationship to the Lord. There is another sense in which he is not alone, and is thus to be mindful of his brethren.

This is an area of conscience, where the individual must be directed from within, not by the preferences, or even insight, of other members of the

UNTO THE LORD “He who observes the day, observes

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it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.” Other versions read, “ . . . observes it for the Lord . . . does so for the Lord . . for the Lord he does not eat,” NASB and “observes it in honor of the Lord . . . eats in honor of the Lord . . . abstains in honor of the Lord.” RSV

over your faith (2 Cor 1:24). The persuasions of one believer cannot be bound upon another, for we belong to the Lord. The presence of this condition requires that we be forbearing of one another in love (Eph 4:2; Col 3:13).

however, can overcome this circumstance.

Before God it is honorable to live “unto the Lord,” whether we eat meat or do not! This is because the individual is living by faith, even if it is “weak.” The pledge of the Lord is, “the just shall live by faith” (Rom 1:17). Even if that faith is “weak,” or in a beginning state, the believer will be sustained. For this reason, there is no point at which we can cease to live to please the Lord, or “by faith.” We may never back away from the Lord, living only within the light of human reasoning and personal preference. This is not simply living in the persuasion that we are right. Rather, it is offering our life as a deliberate sacrifice to God.

In Christ, we will fellowship with individuals who do not see things exactly as we do. While there is nothing wrong with sharing our perceptions, those perceptions must not allow us to despise or judge brethren who do not see things as we do. God has “called us to peace” (1 Cor 7:15). That “peace” involves allowing our brethren to be “fully convinced” in their own minds, in a way that does may agree with our own persuasions. Brother love,

This is living by faith, walking in the Spirit, and walking in the light (Heb 10:39; Gal 5:25; 1 John 1:7). Such life allows for advancement in the Lord, and direction by Him. It should be clear that no other person has dominion

WE ARE NOT ISLANDS UNTO OURSELVES

“ 7 For none of us lives to himself, and no one dies to himself. 8 For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's.”

or when we die.” NLT

Where growth in Christ is absent, “newness of life” has been stifled. In accordance with our text, that life can be

Here the Spirit emphasizes the direction of true spiritual life. Life is lived toward the Lord: that is, within a personal consciousness, or awareness of the Person and will of God. Faith does not allow the individual to live solely for the gratification of personal desires. The believer is not the center of his own universe. A selfish person is a godless person, living without regard to the will of God, or the welfare of those who are in Christ Jesus.

Life is lived is toward the Lord: that is, within a personal consciousness, or awareness of the Person and will of God. Faith does not allow the individual to live solely for the gratification of personal desires.

The Spirit now places before us a Kingdom principle that will help us abound in love toward one another. Here is one of the pillars of “the unity of the Spirit in the bond of peace.” This principle allows us to have differing persuasions in smaller and inconsequential matters. While we are “the body of Christ,” we are also “members in particular” (1 Cor 12:27). Each one sustains a vital union with the Lord in both life and death. That union allows for personal persuasion: yes, even demands full persuasion. None of us are at liberty to be carried along by the faith of one of our peers, however valid that faith may be. Each believer is personally responsible for the light he has received. He is responsible to live within the confines of that illumination, all the while expecting the light to shine “ever brighter unto the perfect day” NKJV (Prov 4:18).

Whether in life or in death, we are not the heart of things. Our life is not for self, nor is our death. If we live only for self gratification, we have missed the purpose for life. If we die only to escape the hardships of life, taking our own life, we have also failed to glorify God in our death.

suppressed by attempting to live within the framework of someone else’s persuasions. This verse reveals why all such attempts are absurd.

LIVING UNTO THE LORD “For if we live, we live to the Lord.” Another version reads, “for if we live, we live for the Lord.” NASB The direction, or focus, of spiritual life is “to the Lord.” The reason for life, in all of its facets, is “for the Lord.” Thus life is lived with an acute awareness of the Person, Presence, and will of the Lord. The purpose for life

TO HIMSELF “For none of us lives to himself, and no one dies to himself.” Other versions read, “For not one of us lives for himself, and not one dies for himself,” NASB “For none of us lives to himself alone and none of us dies to himself alone,” NIV and “For we are not our own masters when we live

There is no such thing as spiritual life that does not grow.

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is to be pleasing to God, and to acquire His “Well done!”

we confess with David, “My times are in Thy hand” (Psa 31:15). Thus we can devote ourselves to living for the Lord, without being distracted by morose thoughts of dying. In dying, we will move higher, not lower. We will advance, not retrogress. If we live by faith, God will not let us die without finishing our course. He

account of himself to God” (14:12).

Both life and death are a stewardship given to us by the Lord. By virtue of that circumstance, they “belong” to us. Again, it is written, “For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's” (1 Cor 3:21-23). God sustains t h e believer in handling this stewardship.

That kind of life cannot be accomplished if I attempt to live with the persuasions of someone else – persuasions I do not understand. Even though my brethren’s convictions are sound,

Our persuasions determine how we live and how we die. If we borrow the persuasions of others, we will not be able to live or die to the glory of God. We dare not eat meat or refrain from eating meat simply because our brethren think it best.

The relevance of this situation is this. Our persuasions determine how we live and how we die. If we borrow the persuasions of others, we will not be able to live or die to the glory of God. We dare not eat meat or refrain from eating meat simply because our brethren think it best. Nor, indeed, are we allowed the luxury of esteeming certain days or regarding them all alike because that is the conviction of those with whom we fellowship. Our persuasions must be our own, driven by our own faith, and carried along by our personal convictions. We do not come into this world in crowds, live our life in gatherings, or die in groups. Faith is not dispatched from God in batches, nor does it consist of a body of well thought out doctrines, as some surmise.

yet if I cannot comprehend them, I cannot live by them. That would involve living in doubt, which is never appropriate (Rom 14:23).

will allot us sufficient time to complete the work He has given us to do.

Thus, when our time to die comes, we will be able to say, “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim 4:7-8). The persuasion of these realities will move us to be considerate of our brethren, allowing them to live within the boundaries of their own faith.

One of the curses of sectarianism is that it compels people to live by convictions that are not their own. Thus, they do not live for the Lord, but for the institution. Their trust is in the explanations and convictions of others. Although this is quite common, it is altogether unacceptable. We will further see that living “to the Lord” and “for the Lord” is in no way a liability. Nor, indeed does it place the believer in danger.

A WORD OF CAUTION Some might be tempted to become more independent than our text suggests. While we cannot be carried to the Lord in the basket of borrowed thought, neither are we to consider our brethren’s thoughts useless and without personal value to us. The strong can gain from the weak, and vice versa.

DYING UNTO THE LORD “ . . . and if we die, we die to the Lord.” Thus, because life is lived for the Lord, death becomes “gain” for us (Phil 1:21). It only serves to move us from the war zone to the place of ultimate peace and rest. Death is a transition point, not a termination point. It moves us into another type of activity, it does not end all activity.

WE ARE THE LORD’S “Therefore, whether we live or die, we are the Lord's.” Other versions read, “So, whether we live or die, we belong to the Lord,” NIV and “So in life and in death, we belong to the Lord.” NLT

Because we love the brethren, and because we are members of one another, due consideration should be given to one another’s persuasions. Often that consideration will be the very means the Lord uses to bring us higher, broadening our spiritual perspective.

Because we “belong to the Lord,” we are accountable for our own faith, and the development of our own convictions. We will give an account of ourselves to the Lord. As it is written in this very passage, “So then every one of us shall give

In dying to the Lord, we commit our death as well as our life to Him. Thereby

LORD OF ALL

“ 9 For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living.” This is the Spirit’s exposition of why we neither live nor die to ourselves. Here He expounds why faith is personal,

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and why we are individually accountable to the Lord for how we live – even for the preferences and perceptions we embrace.

resurrection and exaltation, the Spirit will not allow such reasoning.

Jesus has “the keys of death and of hell (Hades).” That is another way of saying He is Lord over those areas. No believer is put to a disadvantage by being among “the dead.” The Lord is over that domain. If Abraham could comfort Lazarus, how much more can He who is Lord “of the dead” bring solace to those who “die in the Lord?”

LORD OF THE DEAD AND THE LIVING “ . . . that He might be Lord of both

TO THIS END

Notice how the question is asked. The Spirit does not ask why the critical individual judges another person, but why he judges his “brother.” Connection with the Lord Jesus necessarily implies connection with one another.

Is There A Conflict? How does this harmonize with Christ’s statement, “God is not the God of the dead, but of the living” (Matt 22:32)? Jesus was affirming that those who had died were, in the ultimate sense, still alive, for God is the God of living people, not those who are nonexistent. He further meant that those who are not in some sense existing and alive cannot be raised from the dead. In the resurrection, spirits are reunited with their bodies. Because Christ Jesus is Lord “of the dead,” He will be able to accomplish this union. In the meantime, He is able to console and comfort the saints who have passed on, and await that union (Rev 6:9-11).

“For to this end Christ died and rose and lived again . . . ” Other versions read, “For this very reason, Christ died and returned to life,” NIV “For this is why Christ died and came to life,” NLT and “For this is why Christ died and came to life.” NAB

the dead and the living.” Here is the common purpose that demanded Christ’s death, resurrection, and present intercession. Here is the fruitage of those grand events. Christ’s vicarious death, triumphant resurrection, and effective intercession qualify Him to be the reigning King over the domain of the dead and the living.

This is spiritual reasoning at its highest level. It bears no resemblance whatsoever to the manner in which “the natural man” thinks. There is a revealed purpose for which Jesus died, rose, and lived again. The phrase “lived again” refers to Christ’s intercessory “life” at the right hand of God, by which we are saved (Rom 5:10). Here, then, is the grand purpose for all that is associated with Christ’s Manhood – His death, resurrection, and enthronement in heaven. While religious men are prone to view Christ’s death in isolation of His

The Living These are believers remaining in the body. Although Jesus is Lord over all spirits, yet He is so in a particular way for those who have been joined to Him. He is over them to bless and sustain them, protect and direct them. He is Lord of their enemies, and the One who dispatches angels to aid them. He distributes spiritual graces to them, directs them, and “ever lives to make intercession for them” (Heb 7:15). They are also answerable to Him.

The Dead “The dead” has specific reference to those who have died in the Lord. These are not, however, slumbering spirits who will remain unconscious until the morning of the resurrection. As it is written, “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them” (Rev 14:13).

WHY DO YOU JUDGE YOUR BROTHER?

“ 10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. 11 For it is written: "As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God." 12 So then each of us shall give account of himself to God.”

with us on this matter. Where this is

being addressed. To put it another way,

This is spiritual reasoning at its highest level. It bears no resemblance whatsoever to the manner in which “the natural man” thinks.” There is a revealed purpose for which Jesus died, rose, and lived again.

The Spirit will reason extensively

done, an area of special culpability is

this is an aspect of religious life in which

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the Devil is particularly active. We are not to be “ignorant of his devices” (2 Cor 2:11), and therefore the Spirit opens one of them to us. He does not do this on a philosophical level, or merely as a matter of information. If we will hear his reasoning with understanding, he will allow us to ourselves answer any questions about whether or not it is proper to sit in judgment upon the people of God, or to despise them as if they were unworthy of our love and attention. It is the manner of the Spirit to teach us in this way, involving us in the teaching, calling for us to respond to His interrogations.

as areas of opinion, or reasoning. They are not the response of the soul to a Divine demand. Rather, they represent the interpretation of Scripture – conclusions that have been reached through the process of reasoning. Although the person doing the judging deems himself worthy of such an activity, the Spirit says his conclusions are evidence of a faith that is “weak.”

the guise of spiritual strength, is actually an expression of weakness. It is not a sign of wisdom, but a display of spiritual juvenility.

WHY DO YOU SHOW CONTEMPT “Or why do you show contempt for your brother?” Other versions read, “why dost thou set at nought thy brother?” KJV

“why do you despise your brother?” NASB

To “judge” means to condemn as the worst, and call his profession into question at the best. The acceptability of the person being judged is thus questioned. His sonship is brought into doubt, and his heart assessed as faulty, and his motives impure. Ignorance is imputed to the individual, and he is viewed as living in contradiction of the Living God. Now, why would any one view his brother in such a manner? What would provoke such an assessment? It is certainly not love, which “seeketh not her own,” and “is not easily provoked” (1 Cor

“why do you look down on your brother?” NIV and “ why dost thou make little of thy brother?” DARBY The first reference to despising the one with weak faith viewed that individual in regard to his relationship to God: God had “received him.” Now, that same person is viewed as part of the same body as the one who despises him – a brother.

WHY DO YOU JUDGE? “But why do you judge your brother?” The RSV reads, “Why do you pass judgment on your brother?” The first reference to judging viewed the one being judged as a “servant” belonging to someone else (verse 4). Now that same is viewed in regard to his relationship to the one doing the judging. He is a family member – a brother.

This is addressed to the individual who looks down upon the brother that has not yet attained to a mature view of things. Such restrict their lives because they do not see the scope of their freedom in Christ. Yet they are doing so in all good conscience, seeking to please the Lord in their abstinence from meat, or the observance of an holy day. Now, what would provoke any follower of Christ to show contempt for, or despise, a person who was living with an aim to please God?

This is addressed to the one who is “weak in faith,” for he is the one prone to judge his brother, seeking to impose his limited views upon him (verse 3). Notice how the question is asked. The Spirit does not ask why the critical individual judges another person, but why he j u d g e s h i s “ b r o t h e r . ” Connection with the Lord Jesus necessarily implies connection with one another. Further, our association with Jesus is upon the basis of “grace through faith” (Eph 2:8). How is it, therefore, that one brother would require more of another than the Lord Himself requires? Judging, in this sense, comes down to requiring something of an individual that they are judged to be lacking? Let the person who does not think he can eat meat explain WHY he sits in judgment upon his brother for eating meat. Let the person who exalts one day above another provide an explanation for why he judges his brother for not entertaining the same view as himself.

In this case, the stronger brother does not condemn the weaker one, but despises him. He does not think him worthy of high regard, even though he is living as best as he can within the boundaries of his conscience. It is not enough to simply refrain from judging our brethren. We must not allow ourselves to lightly regard them, despise them, or look down upon them as inferior. They are still begotten of God, are living by faith (weak though it may be), and have an inheritance in heaven. What would move a soul to despise such a person? Certainly not love! When the love of God is “shed abroad in our hearts” by the Holy Spirit, it will never move us to look accommodatingly upon those who have also been given the Holy Spirit.

13:5). While the weak person may affirm they are seeking the welfare of the individual, that is not the truth, for judgment, in the sense of our text, does not seek to do good. It rather seeks to disqualify someone God has “received.” You will note that the Spirit demands an answer from the one who dares to judge those to whom he is related by grace. It is not that He is seeking an answer. The very question He asks dries up the answers of those “weak in faith.” Their judgment, while issued under

Both are areas that have been mentioned, together with a host of others,

Do Not Take It Too Far!

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This does not mean foods and days themselves are to be regarded with contempt. It does mean they are not to be points of emphasis. It also means our decisions concerning them, and other like matters, are driven by faith and conscience, not Divine law. They represent areas that do not immediately impact upon our relationship to God. They are to be viewed as “unto the Lord,” or within the greater framework of our identity with Him through Jesus Christ.

The knowledge of this awesome occasion is, among other things, designed to keep us from judging or despising our brethren. It will require all of our heart, soul, mind, and strength to prepare for that appointed confrontation. While we desire to do everything within our power to assist our brethren to be ready for “the day of the Lord,” there is a place and time when we must allow them to work out their own salvation with fear and trembling (Phil 2:12). Further, they must be allowed to do this without being intimidated by the persuasions of their brethren, or inhibited by their attitudes toward them.

unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Rom 1:16) ‘ “He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.” (1 John 2:10) ‘ “And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” (1 John 2:17). ‘ ‘Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.” (1 John 2:23). ‘ “And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.” (1 John 3:24) ‘ “And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” (1 John 4:16) ‘ “He that hath the Son hath life; and he that hath not the Son of God hath not life.” (1 John 5:12)

WE WILL ALL STAND BEFORE THE JUDGMENT SEAT OF CHRIST “For we shall all stand before the judgment seat of Christ.” A day has been appointed when the whole body of Christ will stand before the real judgment seat – “the judgment seat of Christ.” Jesus alone will judge His people! As it is written, “The Lord shall judge His people” (Heb 10:30). The saints will judge the world and angels (1 Cor 6:1-3), but the Lord Himself will judge them! His judgment will be the last word, and it will not go well with those whose judgment has been in sharp conflict with His!

Do not imagine that the key issues of the day of judgment will center around food and days! Whatever importance you may assign to those things now, they will appear quite small compared to knowing God and being persuaded of His exceeding great and precious promises. While this should be

There is an appointed day when we will stand before God without regard to whether others have been accepted or not. Together we will bow the knee to the Lord, and together we will confess to God, or

When reading statements of this magnitude, some immediately begin to consider what requirements are missing in them. They cannot conceive of them being thorough chronicles, but view them as partial statements. They imagine that they are a piece of a much larger puzzle.

This same “judgment seat” is also mentioned in the book of Second Corinthians. In that text, the emphasis is placed upon being ready to appear before Christ. “Wherefore we labor, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5:9-10). Notice the additional words, “that each one may receive what is due him for the things done while in the body, whether good or bad.” NIV

“give praise to God.” We will not praise one another, but the Lord who purchased us with His blood, and brought us to glory.

This, however, is not a proper assessment of these texts. They are summary statements that are of themselves complete. When, for example, I view the city of New York from an aircraft that is 30,000 feet in the air, I have seen the entire city, not merely a portion of it. In fact, the summary view is the most complete view, taking in all of the details that can only be viewed at the ground level. The higher and summary view of New York does not contradict the view from one of its streets. Rather, it adds perspective, revealing that what I saw in the street was only a part of a vast city I could not comprehend from that level.

exceedingly apparent, many have not taken hold of its truth. A few statements pertaining to Divine acceptance will serve to accentuate the thrust of the time when we all stand before “the judgment seat of Christ.” Note the general tone of these statements. That tone allows for growth, and thus for forbearance among believers.

Why Bring Up The Judgment Seat?

It may appear strange that the Spirit would introduce the judgment seat of Christ in treating the subject before us. It may even appear to be a brief diversion from the matter of loving one another. But that is only a fleshly view. The relevance of these words is confirmed by the fact that God inspired them to be said in precisely this manner. There is a practical side also.

‘ “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” (Acts 13:39) ‘ “For I am not ashamed of the gospel of Christ: for it is the power of God

Thus it is with these statements. They are a higher view that shows the

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WE WILL GIVE ACCOUNT FOR OURSELVES “So then each of us shall give account of himself to God.” The words “So then” express that the conclusion that follows is required by the statement of verse eleven: i.e., “As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.” Examining this inspired conclusion confirms that bowing the knee and confessing with the tongue will not be mere routines, or technicalities. The Spirit reveals that confessing He is Lord is not simply saying “You are the Lord!” While that will no doubt be involved, there is much more to it than that.

total reason for Divine acceptance. Having faith is a large view, not a detailed one. Recognizing believers as our brethren is a summary view, not a specific one. Doing the will of God is a summarization, not a particularization. Acknowledging the Son is a global view, not a regional one. Keeping His commandments is a summary view, not a detailed one. Having the Son is an overall view, not an aspect of a larger view.

immediately.

WE WILL ALL ACKNOWLEDGE HIM “ For it is written: ‘As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God.’” This is a reference to Isaiah 45:23. “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.” It is utterly impossible for this not to take place. God has said it in righteousness and

The Point All of this bears upon the subject before us. We are to receive our brethren from the higher point of view – as those who have faith, are brethren, and are doing the will of God from the heart. They are to be perceived as those who acknowledge the Son, keep His commandments in their hearts, and have the Son. We dare not look at them from the “street level” of applying the truth, or the still lower level of conforming to things as we have seen them – even if our view is precisely correct. God accepts us upon the basis of the higher view. Because we are His children, and are the products of His work, we are obliged to view our brethren in the same manner.

We will acknowledge our salvation is owing to Him, not to the fact that we did or did not eat meat. We will publically recognize that He is why we have been accepted, not that we have or have not kept certain days.

The Judge is Jesus

Even though our text declares we will give an account of ourselves “to God,” it is to be understood that it will be immediately to Jesus Christ. He is the One God appointed to execute the judgment. As it is written, “Because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead” (Acts 17:31). Peter also drew attention to this point. “And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead” (Acts 10:42).

will not retract it. Every created personality will bow the knee before Him, and every created tongue will declare that He is surely and unquestionably the Lord.

A Brief Explanation Time does not allow me to go into an extensive commentary on this subject at this time. Nor, indeed, would it be proper, for it would detract from the teaching of the present Spirit. Suffice it to say, there are a great number of things that fall into this category: i.e., matters of conscience. These are not things concerning which there is no word from God., Rather, they are matters that do not impact directly upon our acceptance with God. They are areas in which growth can be realized from one position to another. While the individual may have strong convictions on these things, he is not allowed to impose those convictions upon others souls. Neither, indeed, can they become the basis for despising, or looking down upon other brethren, or even taking it upon oneself to sit in judgment upon them. If this passage was strictly honored among believers, a significant number of sectarian walls would fall down

There is an appointed day when we will stand before God without regard to whether others have been accepted or not. Together we will bow the knee to the Lord, and together we will confess to God, or “give praise to God.” NASB,NRSV We will not praise one another, but the Lord who purchased us with His blood, and brought us to glory.

Jesus Himself affirmed, “For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent Him” (John 5:22- 23). Again He said, “And hath given Him authority to execute judgment also, because He is the Son of man” (John 5:27). Therefore, our regard for His “brethren” (Matt 12:49-50; 25:40; Heb 2:12) will be revealed in the day we “all stand before the judgment seat of Christ.”

We will acknowledge our salvation is owing to Him, not to the fact that we did, or did not, eat meat. We will publically recognize that our faith in Him is why we have been accepted, not that we have, or have not, kept certain days. Salvation is infinitely larger than diets and the keeping of days. Surely there is no doubt about these things.

Bowing the knee to God, and confessing He is Lord, involves giving an account of ourselves to God. It includes explaining why we handled our

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stewardship the way we did. It takes in an accounting for how we regarded the brethren of Jesus. If men took it upon themselves to judge their brethren, they will have to account to God for why they chose to do so. If they looked down upon Christ’s brethren because of their imperfect views, they will have to explain to the Lord their reason for doing so.

for how they treated other believers. If they condemned those whom God accepted, they will be required to account for it. If they passed over deeds God disapproved, they will have to account for it. If they looked down upon those who were precious to the Lord because of their sensitivity, an assembled universe will hear their attempt to explain such conduct.

therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Lk 6:36-38).

It only requires a modicum of thought to perceive that giving explanations to God are quite different from giving them to one another. We may very well become adept at giving an

I do not believe it is possible to ponder this appointed circumstance and be inconsiderate in our treatment of fellow believers. As soon as we hear

Christ’s Word’s Confirmed The Psalmist put it in these words, “With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; with the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward” (Psa 18:25,26). James said it this way: “For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment” (James 2:13).

It simply is not possible to be inconsiderate of the people of God with impunity. The eye of the Lord is ever “upon the righteous,” not only to hear their cries, but to defend them (Psa 33:18,19).

account for our persuasions and actions to men. It will be quite a different story, however, when we give an account of ourselves to the Living God.

statements of this kind, the spotlight is immediately thrown upon our own persons. It is our persuasions and manners that then become the focus of our attention. We want to bring advantages to our brethren, making every possible allowance for their acceptance.

Jesus taught us there is a direct correlation between our eternal destiny and how we regard His brethren. Our reaction to them directly relates to our relationship to Him (Matt 25:31-46). It will not go well for those who take it upon themselves to despise those who are living by faith, or those who are bold enough to sit in judgment upon them. It is to our eternal advantage to remember His words now. They will assist us in having proper regard for His people. A simple, yet convicting, awareness of this will keep us humble, and remove a judgmental spirit from us.

There is an aphorism that is common among the Jews. “When a man removes out of this world, he gives an account to his Lord, of all that he has done in this world.” Zohar in Genesis, fol. 49.3

The Words of Jesus We will joyfully do this when we recall the words of our Savior: “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you” NASB (Matt 7:2). Through the Holy Spirit, Luke gave this account. “Be ye

Giving an account of ourselves to God involves persona as well as behavior, words as well as deeds, determinations as well as objectives. Believers will account

NO MORE!

“ 13 Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way.” Here is the only valid conclusion to the words of the Spirit. It is the only appropriate response to the

sobering words we have heard. It is the Divine manner to demand an answer from us. We cannot simply listen to Him, then walk away as though His words had no impact upon us. We see this “way” of the Lord in His response to the patriarch Job. “Gird up now thy loins like a man;

for I will demand of thee, and answer thou Me” (Job 38:3).

In our text, as in several other places, the Lord does not leave it to us to come up with a response on our own. Rather, He declares what we are to do,

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yourselves the evil person” NKJV (1 Cor 6:11-13).

taking away every opportunity for the flesh to insert itself. He will leave us with no alternative, for no other response is acceptable. This is the only conclusion God will receive from us.

God received both because of this, which made it totally wrong for either to be judged as disobedient, or despised as though involved in wilful sin.

We will not be able to look to the linguist to resolve the seeming difficulty

Where this type of judgment, forbidden by the Lord, is found, the word of exhortation is strong and without question. “Let us not judge one another anymore.” There is to be an immediate cessation of such judgment because it contradicts both the nature and the purpose of the Living God.

RESOLVE THIS “ . . . but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way.” Other versions read, “but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way,” KJV “but rather determine this-- not to put an obstacle or a stumbling block in a brother's way,” NASB“but resolve instead never to put a stumbling block or hindrance in the way of another,” NRSV “Decide instead to live in such a way that you will not put an obstacle in another Christian's path,” NLT

JUDGING ONE ANOTHER NO MORE “Therefore let us not judge one another anymore.” Other versions read, “Therefore let us stop passing judgment on one another,” NIV “Let us therefore no longer pass judgment on one another,” NRSV “Then let us not be judges of one another any longer,” BBE and “So don't condemn each other anymore.” NLT

related to these texts. The Romans text admonishes us to judge one another no longer. The Corinthians text demands that certain within the body of Christ be judged by us, and done so with determination. The same root Greek word is used in both texts (6D\<T). It is a strong word denoting evaluation, and even condemnation. On the one hand, judgment is strictly forbidden. On the other hand, it is strongly urged.

Since we will ultimately appear before the same judgment seat, and all appear on an equal level, we must dispense with judging one another here. To judge another in the sense of our text assumes one is superior to another, else how could judgment be passed. Yet, one believer is not above another, for all have been accepted by grace through faith, and neither grace nor faith is meritorious, for they both come from God.

and “but keep this in mind, that no man is to make it hard for his brother, or give him cause for doubting.” BBE

The difference in the texts is found in the surrounding circumstances. In the Corinthian text, the issue was a fornicator within the church. This was not a matter of conscience, but one in which strictly forbidden sin was preferred and being committed by one who wore the name of Christ. The church could not allow this to continue in their fellowship, for it was not allowed by God Himself. God is pledged to condemn those who live in fornication, and that without a single exception. The guilty party was not living “unto the Lord,” but unto self, and thus was to be judged. Even then, the intent was not to condemn, but to provoke a return to the Lord. Thus, the Corinthians were admonished, “To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” (1 Cor 5:50).

Here is an area where determination is required. A conscious decision is to be made, and a resolution to follow through with it. In fact, this is a form of judgment, flowing from discernment. Instead of judging our brethren, we are to “judge this rather.” KJV I prefer the King James Version here. The same root Greek word is used. The Spirit is making a play on words, showing that judgment itself is not wrong, but the manner in which it is used.

The fact that this admonition is given confirms that a propensity to judge is found within us. It is part of the remnant of the flesh that is to be subdued.

This is a judgment that is in order: a firm determination not to make it more difficult for any of our brethren to go to heaven. This will not happen apart from a deliberate judgment – a spiritual determination that leads to a firm resolution to be nothing but an advantage and a help to our brethren. Sound preaching and teaching will lead the people of God into this determination. However, where a sectarian approach is taken, the very judgment that is forbidden will actually become more prominent.

What About Judging Those Within?

Elsewhere we are instructed to judge those who are within the fold of Christ, but not those without. On the surface, this appears to contradict our text. It is written, “But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; not even to eat with such a person. For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore put away from

In the Roman text, all parties were living unto the Lord. There was no desire to break the law of the Lord, or to indulge the appetites of the flesh. In fact, both parties were maintaining a good conscience before the Lord. Both were living by faith, even though the faith of one was “weak,” or in an immature state.

This word is particularly addressed to the strong brethren, who are to live

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with a godly regard for those who are weak in the faith. Their strength is to be channeled into godly determination not to cause the weaker brethren to stumble. It is not likely that a weaker brother could cast a stumblingblock in the path of the stronger, unless it was to provoke a fleshly response by harsh judgment. The weaker brother is not the focus here.

The idea here is that the stronger can relinquish personal liberties in order to protect the weak. This will be particularly expounded in verses fourteen through sixteen. I will therefore forgo any further comments on this matter until we cover those verses.

must be made by the stronger not to make it more difficult for the weaker brother by insisting on exercising all personal liberties. Those liberties can be waived for the sake of another. The grace of God will both provoke and enable its recipients to be willing to forfeit activities their conscience allows, in deference to those who do not yet realize those liberties.

The point here is that a determination

CONCLUSION

We have been introduced to the type of freedom for which Christ has made us free. As it is written, “Stand fast therefore in the liberty wherewith Christ hath made us free” (Gal 5:1). An essential aspect of this marvelous liberty is being able to refrain from doing lawful things, but not compulsory, things.

our sins in His body on the tree” (1 Pet 2:24)?

substance, a most serious condition.

The Reasoning of the Spirit

The Bane of Institutionalism

The reasoning of the Spirit is in stark contrast to this way of thinking. We do not live to ourselves alone, but “to the Lord.” And, if we do not live unto ourselves, much less can we live unto the institution! The institution did not die for us, reconcile us to God, or transform us. Our aim is not to see the institution flourish, but individuals mature in the faith!

Within an institutional setting, an acute consciousness of the faith of others is rarely noted. There is a sense in which lifeless religion promotes intensely personal, and even carnal, interests. Life is thus lived in glaring contradiction of our text: “For none of us lives to himself alone and none of us dies to himself alone” NIV (v 7). The organization is thus allowed to overshadow all other relationships. If the organization is flourishing in the eyes of men, nothing else really matters. If the institutional wheels are well oiled, that is really all that matters. Somehow, in strict accordance with the “mind of the flesh,” a “church that is flourishing in the eyes of the world is thought to compensate for inferior spiritual conditions. Little thought is given to individuals within the group being spiritually unstable or weak. Living within the confines of a “good conscience” and “faith unfeigned” is rarely considered, much less emphasized. No small number of us have been caught in this maelstrom of the flesh, and have paid dearly for it.

This is not a self-centered freedom, but one that takes into account the sincerity and spiritual condition of our brethren. We have been freed from sin, and liberated to be righteous. We have been freed from the dominion of Satan, and liberated to serve the Lord Jesus Christ. We are free to do what the Lord requires of us. We are free to deny ungodliness and worldly lusts. We are no longer slaves to sin, self, or the traditions of men. We are free to relinquish personal preferences in order to assist our brethren to advance in the faith.

I realize this has a strange sound to it, and can be considered in a negative and condemning sense, as though we were to have no regard for the church of our Lord. But this is not the case. By “institution,” I mean a religious body that is governed by the principles of this world. It is not driven by the Spirit of God, but by human wisdom and influence. It can function without the “communion of the Holy Spirit” (2 Cor 13:14), the tutelage of Jesus (Eph 4:20-21), or fellowship with both the Father and the Son (1 John 1:3).

Freedom in Christ does not equal release from compulsion. It does provide for compulsion on a higher level: “The love of Christ constraineth us” (2 Cor 5:14). There is a principle of motivation that is more lofty than personal pleasure, and self-satisfaction. Jesus lived this principle out for us. As it is written, “For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached thee fell on Me” (Rom 15:3).

Turning Away from Lifeless Religion

This is what the Spirit calls a “form of godliness that denies the power thereof” (2 Tim 3:5). It is a religious body in which the flesh is not subdued, and the “new man” is not nourished and given the preeminence. In such a powerless environ, vice can flourish, and sin erupt to the consternation of those dwelling there. God’s people are admonished to have nothing to do with such environments. In the words of the Spirit, “from such, turn away” (2 Tim 3:5b).

The average spiritual fare that is being served up to the people of God is a reproach to the Lord of heaven and earth. It rarely produces the thought of salvation being “great” (Heb 2:3), or God being able to “do exceeding abundantly above all that we ask or think” (Eph 3:20). Consequently, the brethren of Christ are viewed according to the flesh, instead of according to the Spirit. This is a gigantic spiritual liability within the Western world. One can scarcely find an assembly in which this circumstance is not in pandemic proportions. Appearance has been given greater weight than

If Jesus did not seek His own satisfaction, but allowed the “reproaches” of a fallen race to fall upon Him, will He not strengthen us to bear the infirmities of the weak? When we all stand before the judgment seat of Christ, how will anyone be able to explain a refusal to forbear conscientious brethren, when Jesus “bore

Such an aggressive action might very well be interpreted as a violation of our

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text. There is, however, a most critical factor that is to be taken into consideration. Our text presumes a godly environment in which individuals are living in all good conscience before the Lord. When this is taking place, godly tolerance and forbearance are to be exercised. Where this is not happening, there is no need to consider this text. There are other matters that must first be addressed. If life is not being lived “unto the Lord,” there is no such thing as “weaker” and “stronger” brethren. Both of those words presume living “unto the Lord.” But where such a life is not found, there is only carnality and Divine

rejection. God does not receive a person whose life fails to take Him into account. There is no Divine acceptance where life is not devoted to God. The pledge of Jesus is, “Whosoever shall seek to save his life shall lose it” (Luke 17:33). To live in strictly self interests is to be on the broad road that leads to destruction.

alive from the dead (Rom 6:13). I do not believe it is possible to support the supposition that God will receive anyone who fails to do this.

Having said that, it is possible to live unto the Lord, heartily and conscientiously, while having a deficient spiritual perspective. It is also possible to so live and not have sufficient regard for less-advanced brethren. This passage has alerted us to these conditions, moving us to be considerate of our brethren. Personal care is to be taken not to cause personal offences, whether in inconsideration or in harsh judgment.

When we were baptized into Christ, we were ushered into a spiritual realm where death to sin was experienced, and life toward God (Rom 6:11). Our members, or means of expression, are now to be yielded unto God as those who are

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801

A place where believers can meet, fellowship, be edified, and express themselves.

Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed])

ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm

Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Adah/Jason Hutchcraft ( [email address removed])

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The Epistle to the Romans

Lesson Number 44

------------------- Bible Translation Codes with Identification --------------------

THE LAW OF LOVE THE LAW OF LOVE

14:14 I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. 15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. 16 Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in these things is acceptable to God and approved by men. 19 Therefore let us pursue the things which make for peace and the things by which one may edify another. 20 Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. 21 It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. 22 Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. 23 But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin. NKJV (Romans 14:14-23)

INTRODUCTION

The Spirit has reminded us that we all will stand before the judgment seat of Christ. He alone, therefore, is the Lord of the conscience – the One toward whom our lives are to be directed. Through the Apostle, the Holy Spirit will now show us that knowing the truth intellectually is not enough. Further, the acme of knowledge is not knowing “the will of God for my life,” as many imagine.

Being able to distinguish right and wrong is not an end of itself. That is, one has not reached maturity in Jesus simply because good and evil can be accurately identified and distinguished from one another. Spiritual life demands that we handle the truth – that we know how to use it. While it is imperative that our senses be “exercised to discern both good and evil” (Heb 5:14), this text will

confirm we are stewards of that discernment – to use it for the glory of God and the edification of our brethren.

However, the Spirit will not leave the subject of right and wrong up in the air, as though every person had a right to a private opinion of the matters under consideration. He is not defending the rights of the individual, but the sanctity of

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First, note the distinctiveness of the fourth commandment. All other commandments, with the exception of the fifth one, are prohibitions. They outline things that are NOT to be done. Only the fifth commandment also deals with something that is to be done. That commandment is also the only one that is attended with a promise. Special reference is made to it in an Apostolic admonition to children (Eph 6:1-3).

or not.

OUTLINE

< NOTHING IS UNCLEAN OF ITSELF (14:14) < CONSIDERING YOUR BROTHER (14:15) < THE NATURE OF THE KINGDOM (14:16-17) < ACCEPTABLE AND APPROVED (14:18) < THINGS TO PURSUE (14:19) < DESTROYING THE WORKS OF GOD (14:20a) < EVERYTHING IS PURE . . . BUT (14:20b) < SOMETHING GOOD THAT IS OFTEN NEGLECTED (14:21) < HAVE IT TO YOURSELF! (14:22) < DOUBTING AND CONDEMNATION (14:23)

What About the Sabbath Day?

An extended commentary

In the discussion of “days,” some attention should be given to the Sabbath day. There is considerable confusion on this subject. It is good that we have an understanding that will assist us in living with a pure conscience before the Lord. Among the Christian community, there is no question about the applicability of nine of the ten commandments.

The Scriptures particularly tell us we are to allow no man to bind Sabbath days upon us (Col 2:16). The fourth chapter of Hebrews speaks of a higher and more glorious Sabbath into which believers now enter. The text reads, “For we who have believed do enter that rest, as He has said: 'So I swore in My wrath, 'They shall not enter My rest,' although the works were finished from the foundation of the world” (Heb 4:3). The remainder of that chapter elaborates on the subject, associating these words with the day on which God “rested” after creation (4:4-6).

‘ “Thou shalt have no other gods before me.” ‘ “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them.” ‘ “Thou shalt not take the name of the LORD thy God in vain.” ‘ “Honor thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.” ‘ “ Thou shalt not kill.” ‘ “ Thou shalt not commit adultery.” ‘ “ Thou shalt not steal.” ‘ “Thou shalt not bear false witness against thy neighbor.” ‘ “Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's.” (Ex 20:3- 17)

What it boils down to is this. The Jews kept the seventh day, and that with a great deal of reluctance, for their hearts were far from God. Those in Christ, on the other hand, enter into a perpetual Sabbath that greatly delights the Lord, and them as well. They have entered into the real Sabbath (and the word “rest” in Hebrews 4:3 is the word for Sabbath). Their rest consists of ceasing to depend on their own works for their salvation (Heb 4:10).

the conscience. He will show us that there is a solid and reasonable view of things that are clean and unclean. These are issues that have to do with the ceremonial law, not the Law as inscribed on the tables of stone. At this point, some discussion should be given to the ceremonial law, as distinguished from the Ten Commandments, and the Divine elaboration upon them.

We are under no obligation to keep the seventh day holy. By virtue of our faith, we have entered into God's own “rest,” which the Jews were forbidden to enter (Psa 95:11; Heb 3:11; 4:3,5). By trusting in Christ, we are keeping the Sabbath in the highest and most holy sense.

THE TEN COMMANDMENTS The Ten Commandments are referred to as “the words of the covenant” which God made with Israel. They were written on the tables of stone (Ex 34:28). These commandments were a moral image of God, providing an index to His nature, particularly as compared with those to whom the Law was given. This Law was given “that every mouth may be stopped, and all the world become guilty before God” (Rom 3:19). It precisely defined sin, showing its moral essence, or the kernel of its substance. As it is written, “for by the law is the knowledge of sin” (Rom 3:20).

On these, there is general unanimity among professed believers. They remain in effect, with no license being given for them to be broken.

The Ten Commandments are a reflection of the image of God. They are good, and holy, and just, as Romans 7 declares (verses 12-14). But they are NOT the basis for determining whether a person is righteous or not. That is determined by personal faith in Jesus Christ (Rom 4:13; Phil 3:9). And remember, being righteous or holy before the Lord is everything. If we are not righteous, there is no hope of being forever with the Lord. The Gospel announces that God's own righteousness is available to men through faith and in Christ Jesus (Rom 1:16-17; 3:21-22).

It is the fourth commandment that has produced much controversy among men. “Remember the Sabbath day, to keep it holy.” The Divine elaboration is, “Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it” (Ex 20:-8-11).

As for the Sabbath day, Israel, who received the commandment, never really entered into God's rest, or Sabbath–even though they kept the Sabbath day. That is precisely the point of Hebrews 4:1-11. God did not merely intend for men to set aside a day to rest from their labors. His intention was for them to “enter” into His rest. By that, the Spirit means God's desire is for men to enter into His joy and satisfaction in what He has achieved. His accomplishments reach their apex in the redemption that is in Christ Jesus. That is where God

While, in Christ, we are not under this Law as a covenant, we are given no liberty to break it. Conscience or not, no believer in Christ is allowed to live in violation of these commandments. Disobedience consistently constitutes sin, whether the individual thinks he is right

Sabbatarians, or those who feel this commandment is still binding upon men, charge there is no provision for failing to keep the Sabbath, or seventh day, holy. This day – the seventh day – they affirm, is not to be viewed as food and days are considered in our text.

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near you; it is in your mouth and in your heart, that is, the word of faith we are proclaiming: That if you confess with your mouth, Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved” (Rom 10:5-10).

Himself finds the greatest satisfaction (Isa 53:11-12). It is, in the truest sense of the word, where He “rests.”

occurred the day after Jesus was crucified, and was the reason why His body was taken down from the cross (John 19:31; Mark 15:42). It was also the Sabbath honored by the women who came to anoint Jesus' body (Mark 16:1; Luke 23:54-56). Fifty days from that Sabbath day was the first day of the week--the Day of Pentecost, on which the Spirit was poured forth.

There is a greater rest that was typified by the Law's Sabbath day, but never fulfilled by it. That is the rest of faith, and is discussed at length in the fourth chapter of Hebrews. A parallel is made between the fourth commandment Sabbath and the rest of faith. The Sabbath day was bound upon Israel because their hearts were hard. They would have forgotten God altogether if He did not demand they remember Him on that day, dedicating it exclusively to Him. In Christ, however, our nature is changed, so that we actually know and delight in knowing the Lord. Now every day becomes a Sabbath so far as sanctifying the Lord in our memory.

This is a foundational teaching. The Old Covenant put the entire responsibility in the hands of man. Believing, or faith, are not mentioned a single time in all of the Law–including all of the commandments, all of the directions, and all of the Levitical law. It was a system of doing. In the New Covenant, God does the foundational work, then calls upon us to believe it. He then accepts us upon the basis of our faith, and works with us to fulfill His will (Phil 2:12-13). The entire New Covenant is summarized in a few words. Jeremiah foretold it in Jeremiah 31:31-34. The Spirit later gave it again in Hebrews 8:8-13. It is again summarized in Hebrews 10:16-17. In all of these references what the Lord does is the total emphasis. There are no “ifs,” and there are no commands. If you will read those texts, you will find the following affirmations. (1) God will put His laws into the mind. (2) He will write his laws on the heart. (3) He will be God to the people. (4) The people will be His people. (5) Every one in the covenant will know Him, or be familiar and in love with Him. (6) He will not remember their sins any more. All of those things are promises–promises to be believed. They can only be possessed in Christ. Further, our faith will compel us to do anything and everything He commands us. Other scriptures that affirm the nature of the New Covenant, and how radically it differs from the Old Covenant are as follows. Jeremiah 32:39-40; Ezekiel 11:19-20; 36:26- 27; 2 Corinthians 5:17-21; Ephesians 2:10.

We are categorically told that the early disciples came together to break bread “on the first day of the week” (Acts 20:7). When instructing the Corinthians on setting aside special monies for the poor saints in Jerusalem, Paul specified that it be done on “the first day of the week” (1 Cor 16:2). As the church progressed, from Ignatius (A.D. 30-107) onwards, we “have a complete chain of evidence that The Lord's Day became the regular Christian name for the first day of the week.”

This does not mean keeping the Sabbath is wrong. We are not better for keeping it, either. You have not sinned in attending church Saturday evening. That, of course, is not to be equated with keeping the Sabbath day holy.

Suffice it to say, there is solid ground for perceiving as “the Lord's Day” the first day of the week. This was the day on which natural light was created (Gen 1:3-5). It was the day on which Christ Jesus arose from the dead (Mark 16:9). His two recorded appearances to His disciples occurred on this day (John 20:19,26). The day of Pentecost took place on this day (Lev 23:15-16), and the early church is said to have gathered together on the “first day of the week” (Acts 20:7; 1 Cor 16:2). This is not simply another day! The events that took place on the first day of the week are conducive to godly recollections that sanctify the soul.

It is never right to demand that everyone keep the Sabbath day–even though no individual is condemned for choosing to do so. Colossians 2:16 forbids us to judge one another on this matter. The recollection of God as the Creator of the universe is wonderful--but it is certainly not the highest or most glorifying view of our God. Intimate fellowship with Him by faith is more wonderful. That is why Scripture affirms, “We which believe do enter into rest” (Heb 4:3). The word used in that text is “sabbaton,” or Sabbath. It is a higher and more extensive rest which overshadows, but does not obliterate, the former Sabbath. The Sabbath day commandment has not been obviated by a different commandment, but by a greater rest. It is something like the light of the sin removing the light of the moon. That rest is nothing less than satisfaction with the atoning death of Christ. When we enter into that rest, we cease depending on our own accomplishments, resting, as it were, from them.

THE CEREMONIAL LAW The ceremonial law is distinguished from the moral law, or ten commandments. This law consisted of certain types and shadows of the salvation that would be effected by the Lord Jesus Christ. At the heart of the ceremonial law were the various sacrifices. Seven types of sacrifices were offered under the Law. (1) Sin–Lev 4, (2) guilt (or “trespass” KJV)–Lev 5, (3) burnt--Deut 33, (4) peace--Ex 24; Lev 7, (5) grain (or meat KJV)–Lev 2 and 6, (6) heave and wave–Ex 25, 30,35, and (7) the red heifer–Num 19.

The “First day of the week” is frequently mentioned in Scripture, and always with a note of approval. This is specifically said to be the time when Jesus rose from the dead. “Now when He rose early on the first day of the week . . .” (Mark 16:9). This is also the day on which Jesus, following His resurrection, first appeared to His disciples. “Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, 'Peace be with you'” (John 20:19). It is also the day on which He appeared the second time to His disciples. John refers to it as eight days following the first appearance, which would put it on the first day of the week. “And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, 'Peace to you!'” (John 20:26).

When comparing the New and Old covenants, our approach must be correct. The New Covenant is a different kind of covenant, not at all like the Old Covenant. God said it this way, “I will make a new covenant. . . It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt” (Heb 8:8-9, NIV). The latter part of that chapter confirms this is the covenant Jesus is presently mediating. It is not a covenant of DOING, like the Old Covenant was. In fact, the Spirit makes this parallel in commenting on the nature of the New Covenant. “Moses describes in this way the righteousness that is by the law: The man who does these things will live by them. But the righteousness that is by faith says: Do not say in your heart, Who will ascend into heaven? (that is, to bring Christ down) or Who will descend into the deep? (that is, to bring Christ up from the dead). But what does it say? The word is

In association with these sacrifices, the ceremonial law also distinguished between clean and unclean animals (Lev 11:1-47; Deut 14:3-21). These distinctions were not intended to be permanent, but served to train the conscience of the people to make distinctions regarding what was to be offered unto the Lord. The distinctions themselves were shadows and types, and did not reflect the inherent quality of the

In addition, the day of Pentecost occurred on the first day of the week. This feast took place 50 days after the high Sabbath of the paschal week (Lev 23:15- 16). The Sabbath from which the count was made

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various forms of life.

has come, they are no longer binding upon the people of God. Types, however valid and meaningful they may be, must give way to the Person of Jesus Christ. There is a superiority in the Lord Jesus Christ that does not require continued allegiance to the introductory types and shadows of the Old Covenant – distinctions in meats, drinks, and days.

in contradiction of his conscience. No laws can be imposed upon believers that are not integral to the New Covenant itself.

In a sterling example of the incompatibility of the ceremonies of the Law with new life in Christ Jesus, the Spirit forbids believers to alter their lives because of the pressure of those who still honor the ceremonial law. “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.” These are all perfunctory distinctions – things having to do with the ceremonial law. The reason for this prohibition is quite clear. “These are a shadow of the things that were to come; the reality, however, is found in Christ” Col 2:16-17. NIV Since the Object, Jesus Christ, toward which these ceremonies and conventions pointed

Unlike the Old Covenant, the New Covenant is not a system in which the regulation of human conduct is preeminent. Having been reconciled to God, and given the Spirit of adoption, believers operate according to a higher principle. They have received a new heart and a new spirit, and are no longer hostile toward the Living God (Ezek 36:25). Their life tends toward God, not away from Him. They have a preference for the Lord, not the world. His law is written upon their hearts and put into their minds (Heb 10:16). Now we are “taught” within the context of Divine fellowship, not in shadows and types (Eph 4:20-21; 1 John 2:27).

All of this provides a background for our text. The Spirit is not referring to varied human opinions that are driven by mere social custom, and have nothing to do with living unto the Lord. This teaching is not dealing with nominal opinionated views, but with issues of faith: i.e., with how a person lives unto the Lord. Nothing must be allowed to constrain the individual to live

NOTHING IS UNCLEAN OF ITSELF

“ 14:14 I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean.” Now, Paul rises above the controversy itself. As with the wings of an eagle, he soars into the domain of the heavenlies, showing us a higher view of the subject. He will confirm why the one who cannot eat all meats is actually the weaker brother, although he is unreservedly accepted by God in Christ Jesus. The persuasion Paul now embraces is the result of a change of mind. Once a Pharisee, and the son of a Pharisee (Acts 23:6; Phil 3:5), he had lived within “the strictest sect” of the Jews (Acts 26:5). If there were Jews who still had scruples about the distinction of meats under the Law, Paul would have them know he was more than casually acquainted with such a persuasion. Convictions, however, can be changed, and more precise and accurate views can be embraced in all good conscience. The strength of his argument will assist brethren in being forbearing of one another until a greater degree of spiritual maturity is realized.

” Other versions read, “I know and am persuaded,” KJV “I am fully convinced,” NIV

Many of the religious views of our day have neither knowledge nor conviction in them. They are not the result of apprehending the truth, and have little to do with a compelling conviction. Nevertheless, these two qualities are the only valid reasons for embracing a particular view of Kingdom behavior. The traditions of men, however valid they may appear, cannot produce these essential lineaments

“I know and am confident,” DRA “I have known, and am persuaded,” YLT and “I know and am perfectly sure.” NLT

Knowing has to do with the mind. Being convinced, or persuaded, has to do with the heart. Knowing takes hold of the fact. Persuasion sees the relevancy of the fact. Knowing is the realization of the truth. Persuasion is understanding what

Knowing takes hold of the fact. Persuasion sees the relevancy of the fact. Knowing is the realization of the truth. Persuasion is understanding what to do with it. Knowledge and conviction are the products of faith. They are the result of believing the Lord, and they impact upon human conduct.

BY THE LORD JESUS “ . . . by the Lord Jesus . . . ” In this case, knowledge and conviction, or persuasion, are not the mere products of thought. They are not the result of an

to do with it. Knowledge and conviction are the products of faith. They are the result of believing the Lord, and they impact upon human conduct. They exert great power upon us.

KNOWING AND BEING CONVINCED “I know and am convinced . . .

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independent reasoning process, or logical approach to the truth of God. They are the result of exposure to “the Lord Jesus.” It is not that the Savior specifically declared what Paul has embraced. Rather, it is that the Gospel that was revealed to Him, together with the exposition of Divine intent, led him to this conclusion. Faith will bring us to certain conclusions.

with the Gospel of Christ.

forbidden before the Law, by the Law, and after the Law. Before the Law, God said to Noah, “But flesh with the life thereof, which is the blood thereof, shall ye not eat” (Gen 9:4). By the Law, God said through Moses, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood” (Lev 11:11-21). After the Law the Apostles declared, “That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well” (Acts 15:29).

To summarize the meaning of these words, because of Paul’s fellowship with Christ, he has been brought to the following persuasion. Jesus sanctions what he is saying, and it is in full accord with the life that is in Him.

NOTHING UNCLEAN OF ITSELF

“ . . . that there is nothing unclean of itself . . . ” Other versions

It is quite possible that Jesus told

It is not that Jesus teaches us the necessity of putting off the old man and putting on the new man. Rather, His matchless teaching empowers us to get the work done. It produces a knowledge and persuasion that moves us to bring our lives into accord with the Gospel of Christ.

Blood was never intended to be a “food.” It is not in that classification. There is a sanctity associated with blood because it is the Divinely appointed means of sustaining life. It also points to the means by which we were reconciled to God, and put at peace with Him – the blood of Christ (Eph 2:13; Col 1:14; 1 Pet 1:18-19). The point of this prohibition is that men must never come to a point where life itself is despised.

read, “that no food is unclean in itself,” NIV

Paul what had also been revealed to Peter (Acts 10:15). However, even then, Peter was brought to the conclusion that “I should not call any man common or unclean” (Acts 10:28). Yet, I do not understand this revelation to be of the same detailed sort as that Paul received concerning the Lord’s table (1 Cor 11:23- 30). Also, Jesus no doubt taught Paul what He had taught the twelve concerning the inability of what enters into a man to defile him (Mark 7:18-19).

and “that no food, in and of itself, is wrong to eat.” NLT

No food, whether it be meat or herbs, is inherently unclean or unholy. Some men, however, are fond of leading us to believe this is not so. Particularly in our day, when men are bowing down to “science,” and to those of corrupted religious persuasions, views are being embraced that sharply clash with this text. Under the Law, certain meats were said to be “unclean” (Lev 11:4-8). One might conclude that Divine prohibition suggested that a certain inferiority or contamination existed in those foods – that His direction was given in the interest of maintaining good health. In fact, some do teach this is the case. Our text, however, affirms that nothing could be further from the truth. No food is of itself impure and unsuitable for consumption: i.e., “there is nothing unclean of itself.”

As to meats that have been offered to idols being forbidden, it is the awareness of that association that prohibits their consumption. That is why those who purchased meats were not to ask about the meat they procured. “Eat whatever is sold in the meat market, asking no questions for conscience' sake; for the earth is the Lord's, and all its fullness” (1 Cor 10:25-26).

I gather, therefore, that the teaching of Jesus had shed light on matters regarding the ceremonial law. Such teaching is spoken of in this way: “But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness” (Eph 4:20-24). It is not that Jesus teaches us the necessity of putting off the old man and putting on the new man. Rather, His matchless teaching empowers us to get the work done. It produces a knowledge and persuasion that moves us to bring our lives into accord

Food Is Sanctified Having said all of that, the cleansing of all meats (Mark 7:19), does not mean they are consumed without some regard for their origin. We do not eat like animals, but as those who know it is God who “giveth us richly all things to enjoy” (1 Tim 6:17). Even though nothing is “unclean of itself,” yet it is to be received with thanksgiving, and sanctified by prayer. Thus it is written, “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer” (1 Tim 4:4-5). Other versions read, “because it is consecrated by the word of God and

Here, the word “nothing” refers to foods, not to sinful acts, such as fornication or idolatry.

The Eating of Blood Immediately, the issue of eating blood might come to mind. This was

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prayer,” NIV “it is made holy by the word of God and by prayer,” BBE and “the word of God and prayer make it holy.” NJB

presence of those with whom he was sailing, “he took bread, and gave thanks to God in presence of them all” (Acts 27:35).

corrupted conscience! The just “shall live by faith,” and the conscience is an aspect of that faith. Even though the conscience is technically incorrect, it may not be violated. An inaccurate conscience causes faith to be “weak,” or juvenile. Yet, even though the individual is “weak in the faith,” he cannot eat without regard to that

Thanksgiving and Sanctification Even though “there is nothing unclean of itself,” it is not automatically holy. Rather, it is made holy, or made suitable for consumption, when it is “received with thanksgiving of them which believe and know the truth” (1 Tim 4:3). It is “sanctified by the Word of God,” which has affirmed “there is nothing unclean of itself.” It is also “sanctified by the Word” that was spoken by Jesus Himself. “ . . . that whatsoever thing from without entereth into the man, it cannot defile him; Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?” (Mark 7:18-19). Additionally, it is “sanctified by the Word of God,” which affirms, “Meats for the belly, and the belly for meats” (1 Cor 6:13).

Thus, the acceptance of all foods is to be seen as more than a mere legal provision. There is the matter of it being

Thus, if the weaker brother is convinced God does not allow him to eat meat, his persuasion makes the meat unlawful for him. It does not constitute the meat itself unclean, for others can eat of it without sinning against God. But he cannot, and must not, do so.

sanctified by our thankful reception of it and prayers. I have frequently seen believers who thought themselves so free that they could eat food without giving thanks to God. Such food is not sanctified for human consumption, even though it has been cleansed by the word of Jesus.

faith. No believer is free to violate their conscience. Such violation drives a wedge between the individual and God, causing them to live without regard to Him.

Even the common activity of eating is thus related to the Living God. No aspect of life is to be lived independently of Him.

The rule of the Kingdom is, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor 10:31). Again it is written, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col 3:17). This cannot be done if the weaker brother conducts himself contrary to his conscience. If a person does what he is convinced God has forbidden, he has, in a very real sense, sinned against God. He has refused to live by faith, and has allowed himself to live independently of his personal convictions Godward.

Sanctified By Prayer Even though God has formally sanctioned the consumption of all foods, yet the element of prayer is to be remembered. While men may be quite casual about this matter, God is not. Food is made acceptable by “prayer” as well as the “Word of God.” Even the Israelites were reminded to relate their food to the blessing of the Lord. “When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee” (Deut 8:10). Our matchless Lord did not distribute food to the multitude until He had looked up into heaven and blessed and broke the bread (Matt 14:19). He did the same when He broke the seven loaves and the fishes (Matt 15:36). Even when He instituted the Lord’s supper, He blessed the bread before giving it to His disciples (Matt 26:26). When Paul took food in the

BUT TO HIM . . . “ . . . but to him who considers anything to be unclean, to him it is unclean.” Other versions read, “but to him that esteemeth any thing to be unclean, to him it is unclean,” KJV “but to him who thinks anything to be unclean, to him it is unclean,” NASB “But if anyone regards something as unclean, then for him it is unclean,” NIV and “but it is unclean for anyone who thinks it unclean.” NRSV

Here we come to grips with the extreme sensitivity that is related to spiritual life. While nothing is of itself unclean, it can become unclean because of the condition and the perception of the individual. Nothing is so pure that it cannot be defiled by a

CONSIDERING OUR BROTHER

“ 15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not

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destroy with your food the one for whom Christ died.” Here the Spirit elaborates on a former word: “For none of us liveth to himself, and no man dieth to himself” (verse 7). We have been “added” to Christ’s church (Acts 2:47), placed in Christ’s body (1 Cor 12:18), and are “are members one of another” (Eph 4:25). Although we are individuals, with individual faith and life, we are not independent of the other members of Christ’s body. The liberty that we enjoy in Christ Jesus is personal and extensive. Yet, it is to be tempered with loving consideration for our brothers and sisters in Christ Jesus.

“And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you” (Gal 2:4-5). His consideration was for the genuinely sincere believers at Galatia, not factious “false brethren” who were imported to cause trouble and dissension am the saints.

is persuaded is wrong. Second, the weaker brother senses that he is being despised rather than loved. This is what causes the grief or injury. The offending party is thus perceived as having no regard for either God or man.

The word “grieved” is an especially strong expression. It means to cause distress, pain, and sorrow. This is more than a mere emotion, or fleshly reaction. It is pain in the heart, caused by what is perceived as disobedience and a lack of concern. This verse postulates that great sorrow is caused to the believer when those who profess Christ’s name live in a manner that chaffs against the other believer’s conscience.

Our text will focus on those who are actually living by faith, for no other individuals are acceptable to God. If it is argued that we cannot misrepresent God before the heathen, it must be

Something to Remember

But there is another sense in which the weaker brother is grieved. The grief involves more than an attitude toward the offending brother. The idea is that the weaker one, seeing his brother do what he conceives to be wrong, would himself engage in the same deed, thereby violating his conscience and bringing condemning sorrow upon himself. This, we will find, is the primary sense of the text. The weaker brother is made to alter his conduct because of what he sees his brother do, even though it violates his conscience to do so.

It must be remembered that this passage is dealing with those who are conscientiously living for and unto the Lord. Regardless of the strength of their faith, or the breadth of their spiritual understanding, the purpose of their lives is to please the Lord.

remembered that those who are living by faith have no mind to do such a thing. If living wholeheartedly for the Lord causes offense among the ungodly and profane, we are not to be concerned about it. Of course, such living is not to be taken for granted.

A Scriptural Example An example of this type of conduct is mentioned by Paul. It regards the demeanor of Peter. The occasion was a gathering in Antioch. When first coming there, Peter had eaten with the Gentiles with no reservations whatsoever. Yet, when certain people came from James, he separated himself from the Gentiles, fearing those who practiced circumcision. As a result of his conduct, other Jews joined him in withdrawing from the Gentiles. Barnabas himself was even carried away by the hypocrisy. The record reads like this. “Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy” (Gal 2:11-13).

A GRIEVED BROTHER “Yet if your brother is grieved because of your food.” Other versions read, “For if because of food your brother is hurt,” NASB “If your brother is distressed because of what you eat,” NIV “If your brother or sister is being injured by what you eat,” NRSV “And indeed, if through any kind of food you are causing offence to a brother,” NJB and “And if because of food your brother is troubled.” BBE

This text has nothing whatsoever to do with carnal scruples or fleshly opinions and preferences. I say this because of the relative rarity of finding individuals in our society whose sole purpose is to please the Lord. Individuals who do not live for the Lord are characterized as “those who are defiled and unbelieving,” to whom “nothing is pure,” whose “mind and conscience are defiled” (1:15). Our text does not suggest we alter our conduct because of the persuasions of such people. Even if they are religious people, if they are factious and condemning, we will not shape our lives to please them. Thus Paul writes,

Care must be taken to view this text in the Spirit, and not in the flesh. Two things may be seen here. First, the weaker brother is made to view the stronger one as a transgressor, for he is doing something his weakened conscience

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Peter’s conduct suggested the Gospel was more for the Jews than for the Gentiles, and that circumcision was of great significance in Christ Jesus. Subtle pressure would be put upon the Gentiles to be circumcised, even though the Gospel of Christ had no such requirement, nor gave any hint of necessity. Paul therefore sharply rebuked Peter, saying, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs” NIV

producing a determination to cast no stumbling block in their path, or make it more difficult for them to live unto the Lord.

that nothing is able to separate us from the love of God (Rom 8:38-39). They would remind us that God is able to keep us from falling (Jude 24-25), and make us to stand (Rom 14:4). No one, they would declare, is able to pluck us out of Jesus’ hand, much less the hand of His Father (John 10:28-29). And, indeed, these statements are all true. However, all of them deal with influences external to our own persons – to opposing forces that seek to wrest us from the hands of our Lord.

The individual who has no regard for the people of God, who are living solely for the Lord, has abruptly ceased to live in love. That is a polite way of saying they no longer love the brethren, for they have disregarded them in a determination to do what they have been freed to do – regardless of the impact it has upon those whose faith is weak. It simply is not possible to love the people of God while trampling upon the convictions to which their faith has brought them.

(Gal; 2:14). Thus, although the Gentiles were serving God with a pure conscience, without being circumcised, they would be forced to subscribe to requirements their conscience did not allow. Thus, they would cease to live by faith, and begin to live according to lifeless tradition – a manner of life that God does not receive.

Our text deals with quite another matter. Here, the conscience of the weakened believer is thrust into the background, and the individual ceases to live by faith – an absolute requisite for justification. At the precise point a person ceases to live by faith, salvation is no longer effective, and grace is no longer available. Is it not written, “for by grace are you saved THROUGH FAITH” (Eph 5:8). If it is true that we hold all spiritual benefits by faith, then it is also true that they are forfeited when faith no longer dictates our walk. Thus, the person is “destroyed,” for they are attempting to live in the energy of the natural man. In violation of their own conscience, they have altered their conduct because of the persuasions of someone else. Even if those persuasions were technically correct, and did not condemn the person holding them, yet it was altogether improper for them to be applied to a person who did not discern them. Spiritual life must be maintained by personal identity with God through faith, NOT persuasions of others.

DESTROYING SOMEONE

“ . . . Do not destroy with your

By the same token, the Jewish believers, who were actually the weaker ones, would be led to believe their penchant for circumcision was acceptable. They would also tend to believe they were superior, and had advanced far beyond their Gentile brethren.

It simply is not possible to love the people of God while trampling upon the convictions to which their faith has brought them.

WALKING IN LOVE

“ . . . you are no longer walking in love.” Other versions read, “now walkest thou not charitably,” KJV “you are no longer walking according to love,” NASB “you are no longer acting in love,” NIV and “you are no longer being guided by love.” NJB

food the one for whom Christ died.” Other versions read, “Do not by your eating destroy your brother for whom Christ died,” NIV “Do not let what you eat cause the ruin of one for whom Christ died,” NRSV and “Do not let your food be destruction to him for whom Christ went into death.” BBE

Under the Law, the “second” commandment was, “thou shalt love thy neighbor as thyself” (Lev 19:18; Mark 12:31; Rom 13:9). In Christ Jesus, the matter of brotherly love, or love for the household of faith, takes the precedence. “For this is the message that ye heard from the beginning, that we should love one another” (1 John 3:11). This love is not a second requirement, but is merged together with the faith that saves the soul. “And this is His command: to believe in the name of His Son, Jesus Christ, and to love one another as He commanded us” NIV (1 John 3:23).

This Must Be Seen The teaching of this section must be properly seen. This is not an appeal to fleshly sentimentality that seeks to cater to the carnal opinions of our brethren. The point that has been made throughout this Epistle is that spiritual life is maintained by personal faith. The righteousness of God is received and maintained by faith (1:17). At no point can spiritual life be sustained independently of faith. What is more, if we shape our lives in violation of our own conscience, we have actually ceased to live by faith, for faith

The very idea of destroying someone for whom Christ died is most arresting! To “destroy” means to put out of the way altogether – to thrust out of the way that leads to life. It means to bring them to nothing, and cause them to cease to exist. That is the meaning of the word “destroy.”

This love is not an emotion, but a frame of mind and heart. It constrains one to consider others who are in Christ,

There are theologies that deny such a thing is possible. Those embracing such doctrines would point to the promise

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works hand-in-hand with our conscience. When the conscience is violated, destruction begins to occur within the human spirit. In all of its greatness, salvation makes no provision to ignore the conscience.

THE NATURE OF THE KINGDOM

“ 16 Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” It is possible to do something good, or acceptable, yet have it yield bad results. This condition is owing to the complex moral arena that we occupy. The Spirit will now elevate our thinking in order that we may be encouraged to live toward the Lord in godly consideration of our brethren.

“helpful,” NKJV or “beneficial.” NIV Personal advantage is not always the best advantage. This is confirmed by our blessed Lord, who sheathed His own advantage, that He might bring eternal benefit to us.

faith of the stronger brother is thus perceived as a deliberate ignoring of the Law of God.

Something to Consider Although I have touched upon this already, it will bear some repetition. Should the weaker brother demand that the stronger adhere to his diminished vision, adherence to such a demand cannot be justified. In such a case, the stronger should give place “by subjection, no, not for an hour” (Gal 2:5). Thus Paul refused to circumcise Titus (Gal 2:3).

Again it is written, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (1 Cor 10:23). One of the primary purposes of spiritual life is to bring edification and strength to our brethren – to give them the advantage

DO NOT LET IS HAPPEN

“Therefore do not let your good be spoken of as evil.” We neither live nor die “to ourselves.” We are a spectacle to heavenly hosts (1 Cor 4:9), perceived by peers (Matt 5:16), and the target of a host of dark and wicked spirits (Eph 6:12). These are all active personalities, registering an impact upon the sons of men. It is this circumstance that allows for good to be evil spoken of.

Our text is dealing with sensitive, yet uninformed brethren, who alter their conduct because of what they behold. It is not speaking of those who demand that men alter their conduct to suit their own unenlightened demands.

This is not the “good works” to which we have been ordained, that we should walk in them (Eph 2:10). God has made no provision for the cessation of such activity. This “good” is an aspect of our liberty. It refers to conduct that is offered conscientiously to the Lord, yet is not compulsory. It is involved in the saying, “Unto the pure all things are pure” (Tit 1:15).

in life. This is a fundamental consideration. As a group we are admonished, “Let all things be done unto edifying” (1 Cor 14:26). As individuals we are exhorted, “Let every one of us please his neighbor for his good to edification” (Rom 15:2).

He would not allow weaker brethren to make harsh demands upon them, and neither should we.

In this text, “good” is “spoken of as evil” when it is perceived as a transgression of the Law, even though freedom has been granted to do it. If the “good,” or acceptable thing, that we do moves us to despise our weaker brethren, it becomes “evil,” for it no longer has the power to edify.

Elsewhere the Spirit speaks of these “good,” but optional matters. “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any” (1 Cor 6:12). This context also has to do with meats, and the liberty to eat all manner of food. However, being free to eat foods, does not mean we are obligated to do so. It is not proper to allow our fleshly appetites to become our lords, to the disregard of our brethren. Some things are not “expedient,” KJV “profitable,” NASB

WHAT THE KINGDOM OF GOD IS NOT “ . . . for the kingdom of God is not eating and drinking.” Other versions read, “for the kingdom of God is not eating and drinking,” NASB “For the kingdom of God is not a matter of eating and drinking,” NIV and “For the kingdom of God is not food and drink” NRSV This is a fundamental Kingdom distinction.

For the person who perceives that God no longer distinguishes between foods, the consequent liberty experienced is also “good.” Yet, if that liberty becomes a snare to weaker brethren, it will be spoken of as “evil.” What is allowed by the

This is the first, and only,

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‘ Righteousness from God. The Gospel reveals a righteousness that comes from God, and is appropriated by faith (1:17). ‘ Power and Godhead revealed. Through creation, God has revealed His own power and Divinity, or Godhead (1:19-20). ‘ Judgment of the Gentile world. Because of their thanklessness, and refusal to retain Him in their knowledge, God delivered the Gentiles over to corrupt living and a reprobate mind (1:24,26,28). ‘ Coming judgment. God will judge

‘ The Law. Having died to the Law, God has delivered us from its condemning power in order that we might be married to Christ (7:4-6). ‘ Freed from condemnation. God does not condemn those who are in Christ Jesus (8:1). ‘ Good is being worked. God is working all things together for the good of those who love Him and are called according to His purpose (8:28). ‘ All of God. From beginning to end, salvation is of the Lord. Foreknowledge, determination, calling, justification, and glorification, are all His work, and His alone (8:29-30). ‘ Security. Nothing can separate us from the love of God that is in Christ Jesus (8:35-39). ‘ Divine choice. Divine choice is the dominant choice in the execution of His will (9:7-13). ‘ Divine will. The experience of both mercy and hardening are traceable to the will of God (9:15-33). ‘ Revelation. God revealed Himself to those who were not seeking for Him (10:20). ‘ A remnant. There yet remains a remnant according to the election of grace (11:6). ‘ Grafting. God is able to graft Israel into their own tree once again (11:23). God grafted believing Gentiles into a tree from which they did not come (11:24). ‘ Turning ungodliness. The Deliverer will yet turn away ungodliness from Jacob (11:26-27). ‘ Power. There is no power that does not come from God (13:1). ‘ Standing. God is able to make a believer stand (14:4).

time the word “Kingdom” appears in the book of Romans. It is found no where else in this book, in any translation, or in the Greek text. Objectively, the word itself means a domain or rule. “The Kingdom of God” refers to the domain where God is working – fulfilling His purpose. It is a realm where His will is being done, and His “eternal purpose” is being brought to culmination. Here, in His Kingdom, is where Divine attributes are brought to bear upon a specific objective – one determined by God Himself.

“The Kingdom of God” refers to the domain where God is working – fulfilling His purpose. It is a realm where His will is being done, and His “eternal purpose” is being brought to culmination. Here, in His Kingdom, is where Divine attributes are brought to bear upon a specific objective – one determined by God Himself.

Subjectively, “the Kingdom of God” refers to the manner in which God is being served. It describes a domain where the constituents are in willing subjection to the Lord, and in whom He is working.

the secrets of men through Jesus Christ (2:16). ‘ Divine assessment. God has assessed the entire world as unrighteous and without any goodness (3:10-18). ‘ Justification. God justifies men freely by His grace, and through Jesus Christ (3:24). ‘ Propitiation. God has placed Jesus before the world as a covering for sin, and a means of deliverance from condemnation (3:25-26). ‘ Righteousness. God accounts men to be righteous upon the basis of their faith in Christ (4:4-7,24-25). ‘ Peace. We now have peace with God because He has justified us through faith (5:1). ‘ A new Man. Through one Man, Jesus Christ, God has delivered men from the curse incurred from Adam (5:12-19). ‘ Eternal life. The gift of God is eternal life through Jesus Christ our Lord (6:23).

Until this verse, the reign of the Almighty – His Kingdom – has been referred to in various ways.

‘ The Apostleship. Paul credits His Apostleship to His own call and separation to the Gospel (1:1). ‘ The Gospel of Christ. The Gospel is declared to be what God promised through the prophets, and fulfilled in the person of Christ (1:2-3). ‘ The resurrection of Christ. In His resurrection, God declared Jesus to be His Son with power (1:4). ‘ Divine resources. Grace and peace are said to be from God our Father ands the Lord Jesus Christ (1:7). ‘ The powerful Gospel. The Gospel of Christ is God’s own power, in order to effect salvation (1:16).

While the words “Kingdom of God” have not appeared prior to this verse, we have read of its meticulous execution among the sons of men. The cause of all things has been traced back to God Himself. As it is written, “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (11:36). Ultimately, all will stand before Him to give an account of themselves, “for we shall all stand before the judgment seat of Christ” (14:10) . It is God’s Kingdom! He is the Ruler in both heaven and earth, and His rule cannot be successfully contested. If men do not receive His beneficent rule, they will receive His

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unrelenting judgment.

of this world, it is a dominion that cannot be shaken or moved. As it is written, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Heb 12:28-29). Rather than the church being the Kingdom, it is comprised of individuals who have “received” the Kingdom. They are the ones who are being profited and helped by the reign and working of the Almighty God.

“righteousness” of our text is “imputed” righteousness (4:11,22-24; James 2:23). It takes place when we are “made the righteousness of God in Him (Christ)” (2 Cor 5:21). This is “the gift of righteousness” that is realized through faith (5:17; Phil 3:9).

THE POINT “For the kingdom of God is not meat and drink.” The Divine rule is not evidenced in dietary restrictions or indulgences. Such things do not require faith, grace, or the strengthening of the Holy Spirit. While God does have a right to tell us what to eat and what to drink, that is not what He does. That did not require the death and resurrection of His Son. It does not require His enthronement or the return of Jesus to receive us to Himself.

When men are brought into Divine favor, and “accepted in the Beloved” (Eph 1:6), it does impact upon their demeanor. From an experiential point of view, this is being born again, or made a partaker of the Divine nature. There are acts of obedience related to this experience, such as

Now, what may we expect to find

If the kingdom of God consisted of eating and drinking, it would be a sin to fast. But it does not consist of such things, for they are all transitory. They do not blend with the eternal order, and thus cannot be the basis of God’s fellowship with us or support of us.

Now, what may we expect to find where the Lord is working among people? What qualities or traits will be found in those who have received this Kingdom? Will they be noted for their diet? Will participation in or abstinence from meats and drinks be the telling mark found upon them?

It is what we ARE that is the issue with God, and meats and drinks cannot change or improve what we are. As it is written, “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse” (1 Cor 8:8). God’s people should be wise enough to apply this principle to a host of things that have been the cause of division among those professing the name of Christ Jesus.

where the Lord is working among people? What qualities or traits will be found in those who have received this Kingdom? Will they be noted for their diet? Will participation in or abstinence from meats and drinks be the telling mark found upon them? What will evidence that God is among them, working in them “both to will and to do of His own good pleasure” (Phil 2:13). That is the issue before us.

repentance, the confession of Christ, and baptism (Acts 2:38; 8:37; Rom 6:3-4). There are also certain evidences of this righteousness that faith will produce, like the love of the brethren, living by every word of God, and abstaining from fleshly lusts that war against the soul (1 John 3:14; Matt 4:4; 1 Pet 2:11). However, it is the experience of being made righteous that is the point of our text. God’s righteousness imputed to us is the fountain from which the “fruits of righteousness” are generated in us (Phil 1:11).

WHAT THE KINGDOM OF GOD IS

“ . . . but righteousness and peace and joy in the Holy Spirit.” Other versions read, “For the kingdom of God is . . . a matter . . . of righteousness, peace and joy in the Holy Spirit.” NIV Here are the essential elements of the Kingdom of God – and they are all gifts from Him. Where these are present, the God of heaven is at work, blessing, upholding, and strengthening. Where these are not found, God is not working all things together for the good of the individual or people.

Righteousness While “righteousness” certainly involves behavior, it is much larger than behavior. Right conduct springs from righteousness, it is not the origin of it. As it is written, “every one that doeth righteousness IS born of Him” (1 John 2:29). And again, “he that doeth righteousness IS righteous, even as He is righteous” (1 John 3:7). Doing righteousness, therefore, is the evidence of Divine acceptance, not the cause of it.

Where a “righteous man” is found (James 5:16), the Kingdom of God is being made known. There is a place where God is “working . . . that which is well pleasing in His sight” (Heb 13:21). The Kingdom of God “is a matter of righteousness!”

Peace As with righteousness, “peace” comes from God. It is not the product of human activity. It cannot be produced by man, or be generated by nature. Jesus declared He would give His own peace to His disciples. “Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you. Let not your heart

“The Kingdom of God” is not a synonym for the church, as some suppose. It is larger than the church, and is not dependent upon the church. God’s Kingdom is the domain in which He executes His will, and fulfills His determined purpose. Unlike the kingdoms

God has “MADE” us righteous, “For as by one man's (Adam) disobedience many were made sinners, so by the obedience of One (Jesus) shall many be made righteous” (5:19). The

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be troubled, neither let it be afraid” (John 14:27). Not only does the believer receive “the righteousness of God,” he also receives the peace of Jesus. This is a peace that settles the heart, enabling the believer to live in a hostile realm without being shaken and distraught. Even though troublesome times may be around the trusting ones, yet peace keeps their “hearts and minds” (Phil 4:7).

Christ Jesus” (Phil 3:3). We “rejoice in hope” (Rom 5:2; 12:12), “rejoice” in light, or spiritual illumination (John 5:35), and “rejoice in the truth” (1 Cor 13:6).

in themselves” (John 17:13). Anything related to the Kingdom of God finds its apex in the Person of Jesus Christ. He, then, becomes the Means through which the benefit is received.

This joy, which is an essential aspect of the Kingdom of God, is related to thought, not surface or fleshly feelings. The Holy Spirit shows us the truth, opening it like a flowering blossom to our hearts, and it causes joy. The Holy Spirit does not bring us joy by throwing it upon us like a mantel. Rather, He effectively teaches us of “all things,”

Who would dare to say Jesus had a surface or giddy joy that was wholly unrelated to thought, sobriety, and understanding?

How Does this Compare?

A person without “the peace of God” (Col 3:15) will not himself be peaceable. Those who “make peace,” or are “peacemakers” (James 3:18; Matt 5:9) are those who have received “peace from God our Father, and the Lord Jesus Christ” (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:1; 2 Thess 1:21 Tim 1:2; 2 Tim 1:2; Tit 1:4; Phile 3; 2 John 3; Rev 1:4). The presence of that peace is evidence of the Kingdom of God. It is another proof that He is “above all, and through all, and in you all” (Eph 4:6).

And, how do these wonderful benefits compare with “works of

Who would dare to say Jesus had a surface or giddy joy that was wholly unrelated to thought, sobriety, and understanding?

Joy in the Holy Spirit This is a rational joy – one that proceeds from spiritual insight and understanding. It is called “joy in the Holy Spirit” because it is the result of His marvelous work. Thus we read of “joy” being part of “the fruit of the Spirit” (Gal 5:22). It is precisely called “the joy of the Holy Spirit” (1 Thess 1:6). God Himself “fills” us with “all joy . . . through the power of the Holy Spirit” (Rom 15:13).

thereby enabling us to “abide” in Christ (1 John 2:27). He also “beareth witness with our spirit, that we are the children of God,” thereby producing great joy (Rom 8:16). He leads us forth in the mortification of the deeds of the body (Rom 13-14), thereby bringing great joy to us. He plays a vital role in our washing, justification, and sanctification (1 Cor 6:11), which are also causes of great joy. What marvelous joy is related to the experience of being changed “from glory unto glory, even as by the Spirit of our God” (2 Cor 3:18).

righteousness which we have done” (Tit 3:5). How do they compare with the visible church, which some insist is the Kingdom of God? How do they compare with an earthly government in the flesh, over which Jesus will supposedly preside?

In keeping with our text, how does eating or not eating meat compare with “righteous, peace, and joy in the Holy Spirit?” Eating or not eating meat is something men do. Righteous, peace, and joy in the Holy Spirit are unfading realities that God gives. How does haggling over days compare with the possession of this holy triad?

In the world, joy is often the result of being forced out of one’s right mind: i.e., through drunkenness, pleasure, or some other unnatural means of exhilaration. Within the Christian community, there are even some who see the joy of our text as something forcibly brought upon believers, so that they are pushed from rationality into a state of ecstasy. Thus, in recent years, we have heard of “laughing in the Holy Ghost.”

See, this is spiritually intelligent joy. It is related to thought, perception, insight, and understanding. It is a supernatural joy because it requires Divine activity. Wherever this joy is found, the Kingdom of God is found.

If men seek to make an issue of something, let it be over whether or not righteousness, peace, and joy in the Holy Spirit are possessed If the Kingdom of God is a matter of these things, then we must not rest until we possess them! No person who is deficient in these things is where he can be in Christ Jesus. Salvation provides for all of these, and that in abundance. Furthermore, the recognized possession of them assists the believer in bringing other things into proper perspective. Such a person will not be hasty to judge or despise his brethren. He will value them too highly to do that.

Christ’s Own Joy Jesus told His disciples the joy they would receive was actually His own. “These things have I spoken unto you, that My joy might remain in you, and that your joy might be full” (John 15:11). In His intercessory prayer for those who would believe on Him, He prayed, “And now come I to thee; and these things I speak in the world, that they might have My joy fulfilled

God’s people must come away from such crude and carnal views. The “joy” of our text has an object. It is not a mere fleshly experience. We “joy in God” (Rom 5:11), “joy in the God of our salvation” (Hab 3:18), and “joy in the strength” of the Almighty (Psa 21:1). We “rejoice in the Lord” (Phil 4:4), “rejoice” in God’s salvation (1 Sam 2:1), and “rejoice in

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ACCEPTABLE AND APPROVED

“ 18 For he who serves Christ in these things is acceptable to God and approved by men.” Remember, the issue of this text has been Divine acceptance, and the acceptance of one another. God does not receive us because of what we have done, but because of our faith in Christ. Thus, we are to receive one another upon the same basis, even if, for a time, we have differing views of such things as meat, drink, and days.

the servants of righteousness . . . yield your members servants to righteousness unto holiness . . . But now being made free from sin, and become servants to God” (6:6; 7:6,25; 6:18,19,22).

judgment, this perception is an area of great deficiency in the professing church. There is a reason for this. God’s people need to be reminded of what they have received in Christ Jesus. They need to be told they have received the righteousness of God – yea, have been made the righteousness of God in Christ. The joyful sound of being given peace and joy in Christ should frequently fall upon their ears. If believers do not hear much of these things, it will be unusually difficult to comprehend them, for “faith comes by hearing, and hearing by the word of Christ” NASB (10:17).

Newness of life ushers us into Divine employment. Salvation is not only deliverance from something, it is translation into something. As it is written, “Who hath delivered us from the power of darkness, and hath translated (Conveyed NKJV, or transferred NASB) us into the kingdom of His dear Son” (Col 1:13). Our presence in “the Kingdom” is

SERVING CHRIST IN THESE THINGS Here is a most arresting expression. Not only are righteousness,

Serving Christ We are said to “serve Christ” because we have been “joined” to Him, and have thus become members of His body. The church, or the redeemed of the Lord, is called “His body, the fullness of Him who fills all in all” NKJV (Eph 1:23). The “redeemed of the Lord” (Psa 107:2) are the ones through whom Jesus expresses Himself. They are the actual extension of His Person, being made “partakers of Christ” (Heb 3:14). His Spirit dwells within them, constituting them legitimate sons and workers (Rom 8:9; Gal 4:6). He is their reason for living, and they have entered into His labors. They not only “suffer with Him” (Rom 8:17), they also “live with Him” (Rom 6:8) and are “joint heirs” with Him (Rom 8:17). Their life is no longer their own, for they have been brought into a fuller and more profitable existence. With Paul they confess from the heart, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” NKJV (Gal 2:20). That is serving Christ!

When serving God becomes a burden, and allegiance is given to His will in a begrudging manner, the work becomes unacceptable.

peace, and joy, within us, we serve Christ “IN these things.” Because they are all perceived to some degree by faith, they also become an environment in which spiritual life is expressed.

one of activity. Here, we become “laborers together with God” (1 Cor 3:9).

This service is not simply doing things. It is not mindless activity, or zealously fulfilling an institutional agenda. It is more than simply doing what we are told to do. Valid service takes place “in these things: righteousness, peace, and joy in the Holy Spirit.” The more dominant they are, the more pleasing the service is to God. When serving God becomes a burden, and allegiance is given to His will in a begrudging manner, the work becomes unacceptable. But where these glorious possessions are found and flourishing, the individual will confess with the Psalmist and the Lord Jesus Himself, “I delight to do thy will, O my God” (Psa 40:8; Heb 10:6-9).

There is a spiritual surrounding, or environment, in which Christ is to be served. That environ is “righteousness, peace, and joy in the Holy Spirit.” These are not simply possessions, they are resources. The strong implication of this verse is that those who judge or despise their brethren are not living within the influence of these gifts. They are, in fact, living in the flesh, which type of living is soundly condemned by the Lord (8:5-13).

Productivity Spiritual productivity is directly related to “these things:” righteousness, peace, and joy in the Holy Spirit. In is “in” them that Christ is served. If these are not found in the individual, Christ is not being served.

Serving Christ One of the objectives of our salvation is service, or being used by God. This has already been declared in Romans. “ . . . henceforth we should not serve sin . . . that we should serve in newness of spirit . . . So then with the mind I myself serve the law of God . . . Being then made free from sin, ye became

By saying “in these things,” at least two things are meant. First, the individual actually possesses righteousness, peace, and joy. Second, there is a perception of them that fuels the service of the believer. In my

ACCEPTABLE TO GOD It is imperative that the individual be accepted by God. Nothing is of any

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favorable consequence if God does not receive us. Here, Divine acceptance is viewed from a different perspective. Elsewhere we are reminded God has “made us accepted in the Beloved” (Eph 1:6). Too, God is declared to be unashamed to be called the God of those who are strangers and pilgrims in the earth (Heb 11:16). He also affirms He will receive those who come out from among the devil’s crowd, and touch not the unclean thing (2 Cor 6:14-18). He will honor those who serve His Son (John 12:26).

Himself, that make us acceptable to Him.

of us, acknowledging these qualities have brought comfort and encouragement to them. ‘ Second, even those who do not themselves possess righteous, peace, and joy in the Holy Spirit, approve of

Sin has so contaminated the human race that Divine graces must be given to us before we can be received by God and bring satisfaction and joy to Him.

Sin has so contaminated the human race that Divine graces must be given to us before we can be received by God and bring satisfaction and joy to Him. Nature cannot yield such benefits

Another Dimension Here we see another dimension of Divine acceptance. It is not disassociated from the activity of the saved ones. Serving Christ is not simply an organizational activity. It is not uncommon for people to equate church or institutional activity with serving Jesus. Thus, everyone from those who sweep floors to those who preach the Gospel in foreign fields are said to “serve the Lord.” And, indeed, this may very well be the case.

Nature cannot yield such benefits. Further, our attitude towards meats and days does not make us acceptable to God. The gifts must come from God. This is a difficult, but necessary, lesson to be learned by all believers. Christ cannot be served apart from righteousness, peace, and joy in the Holy Spirit. Nor, indeed, can men be accepted by God apart from them. God is greatly to be praised for granting these graces to us!

others who do possess them. They know very well that such people bring advantages to every aspect of legitimate society. ‘ Third, those who outwardly oppose the truth, choosing to wallow in iniquity and alienation, know in their conscience that these are comely qualities. Thus, they can be reduced to shame, having nothing evil to say of the people of God. ‘ Fourth, kings, governors, and political officials, powers that have been ordained by God, approve of those who serve Christ in righteousness, peace, and joy in the Holy Spirit. They know that such individuals pose no threat to society, but are rather a good and wholesome influence among men. Within the context of the thirteenth chapter, this has particular relevance.

Our text affirms that the acceptance of the PERSON is based upon serving Christ IN righteousness, peace, and the joy of the Holy Spirit. It is the acceptance of the person that validates the work, and the acceptance of the person hinges upon his acceptance of the gifts of God!

APPROVED OF MEN This is a general observation, and is not intended to leave us with the impression that the world will love us. Jesus affirmed the world hates the people of God. “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19).

The word “accepted” includes the idea of being well pleasing to God, a circumstance for which the people of God are to earnestly strive (Col 1:10; Phil 4:18; Thess 4:1; 2 Tim 2:4; Heb 13:16). Righteousness, peace, and joy in the Holy Spirit are to serving Christ, what salt was to the sacrifices of old (Lev 2:13). They are spiritual condiments, given to us by God

Our text does not say that men will love and prefer us, but that they will “approve” of us. There are at least four valid views of this challenging expression.

It should be obvious that spiritual life is not simplistic. There is a certain complexity about it that demands Divine involvement. Without this involvement, we cannot serve Christ, be accepted by God, or approved by men.

‘ First, redeemed men will “approve”

THINGS TO PURSUE

“ 19 Therefore let us pursue the things which make for peace and the things by which one may edify another.” There are implications in the truth of God that require action on our part. Nothing about salvation lends itself

to being passive and indifferent. Wherever these dreadful characteristics are found among professing believers, the Spirit has been quenched, the gifts of God rejected, and the Son of God spurned. Much of the religious counseling and professional

diagnosis of our day could be eliminated by simply acknowledging this truth. That acknowledgment would provoke an earnest effort to do what our text exhorts.

THEREFORE

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PURSUE CERTAIN THINGS In Christ, there are things from which we must flee, or take swift flight. Among them are fornication (1 Cor 6:18), idolatry (1 Cor 10:14), the love of money (1 Tim 6:10-11), and youthful lusts (2 Tim 2:22). Not only are we to deny, or reject, such things, we are to aggressively run from them as Joseph did from Potiphar’s wife (Gen 39:12), and Lot did from Sodom (Gen 19:20).

This word is based upon the declaration of verses seventeen and eighteen. Because the Kingdom of God consists of righteousness, peace, and joy in the Holy Spirit, and because only the person who serves God “in these things is accepted by God and approved of men,” the following admonition is required. It is the only acceptable conclusion to what has been affirmed. Truth does have a compelling quality about it – a sort of moral force that pressures one to either yield to the Lord or become obstinate against Him. There will be no neutral ground. As Jesus said, “He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad” (Matt 12:30). And again, “For he that is

Things Which Make for Peace

Just as surely as there are things that tend to agitate and cause disruption, there are things that contribute to peace. Other versions render this expression “leads to peace,” NIV and “tend to peace.” DARBY If there are those among us who have weak faith, and are unable to see with spiritual clarity, we are admonished to receive such without subjecting them to “doubtful disputations.” Their deficiencies can be resolved within a spiritually peaceful climate. They can best grow and “go on unto perfection” where the winds of controversy are not blowing.

There are other things that are to be pursued, or “followed after.” KJV These are things that require us to “make every effort to do.” NIV It is as though they were moving things. They have been given by God, and they are, as it were, gradually

If the weaker among us are tempted to sir up controversy with their juvenile questions, let them also pursue things that “make for peace.” Let them consider that those who do not see things their way are not necessarily the worse for it. More mature views will be cultured if the smoke of argument does not fill our assemblies. Let us follow hard after things that encourage and promote peace, for “the fruit of righteousness is sown in peace of them that make peace” (James 3:18). Many a soul has been beat down by the hammer of debate, and swept off their feet by the current of contention. Let us engage in a fervent quest for things that cause peace to dominate, ruling both the heart and the mind.

It is as though they were moving things. They have been given by God, and they are, as it were, gradually returning to Him. If we desire to have them, we must run quickly after them, ourselves intent upon obtaining the promised land. They are moving at such a pace that unless we run after them, they will elude us, or drift from us.

not against us is on our part” (Mark 9:40).

returning to Him. If we desire to have them, we must run quickly after them, ourselves intent upon obtaining the promised land. They are moving at such a pace that unless we run after them, they will elude us, or drift from us.

The remarkable level of indifference that exists in the nominal church is staggering. It is not from God, and nothing God has given in Christ Jesus contributes to such a state. The presence of this condition confirms that the truth of the Gospel has not registered upon the heart and conscience of multitudes that profess faith. That circumstance, however, is not an innocent one. Beneath it lies a fundamental attachment to this present evil world. That is what has yielded spiritual ignorance and indifference. Even the spiritual novice is deeply devoted to God, even though the breadth of understanding is very small. Where such devotion is lacking, there is much digging and dunging that is to be done – an abundance of convicting and encouraging ministry. Unless this is done, and a favorable response is produced, there is no hope of the person being saved (Luke 13:7-9). While that may appear to be inordinately strong, it is well to hear it with faith, and proceed accordingly.

Things That Make for Edification

In this world, there are influences and approaches that tear down, as well as those that build up. A conscious choice must be made by all believers to pursue things that make for “the building up of one another.” NASB There is no position that is worth tearing down a tender spirit, breaking a bruised reed, or quenching a smoking flax.

From another perspective, we are in a world that is drifting away from glory. The current of time and circumstance pull away from the Lord, not toward Him. If we do not eagerly pursue the things of the Kingdom, a vast chasm will form between us and them. It is possible for that chasm to become so broad, it simply cannot be crossed. Thus we are warned, “Therefore we must give the more earnest heed to the things we have heard, lest we drift away” (Heb 2:1).

There are things that tend to edify. It simply is their nature to build up faith, encourage struggling hearts, and promote hearty spiritual growth. After all, edification is one of the fundamental activities in which we are to be engaged. We are to speak in order “that the church may receive edifying” (1 Cor 14:5). We are even admonished to “seek that ye may excel to the edifying of the church.” In fact, this is the very way in which we are to be “zealous of spiritual gifts” (1 Cor 14:12). In our assemblies, “Let all things be done unto edifying” (1 Cor 14:26). All

The failure of professed Christians to engage in the pursuit of proper things accounts for the weakened condition of the church – particularly that of the Western world. It is a most serious circumstance that requires diligence and boldness among all who proclaim the Word of the Lord.

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of Christ’s gifts to the church have been given “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph 4:11-12). No corrupt, or defiled, speech is to erupt from our mouths. Rather, we are to communicate with “that which is good to the use of edifying, that it may minister grace unto the hearers” (Eph 4:29). Believers are not to allow themselves to be pulled into “fables and endless genealogies, which minister questions, rather than godly edifying which is in faith” (1 Tim 1:4). The lack of profitability is like a pool of poison.

We do not come together to merely be distracted from the challenges of life. We are not seeking to be entertained, or to find solace in light-hearted laughter and humor. Edification is what we need. We come to receive things that contribute to spiritual growth, maturity of understanding, and stability of character. Faith requires these things.

another.” Other versions read “building up of one another,” NASB “mutual edification,” NIV and “mutual upbuilding,” NRSV

Every believer has the capacity to contribute to the spiritual growth of another believer. Oit is inherent in the new man. They also have the fleshly capacity to make it more difficult for their brethren to “grow up into Christ in all things” (Eph 4:15). Each one is to engage in the eager pursuit of things that leave the people of God stronger, more encouraged, and more determined to dwell forever in the courts of the Lord.

It Is Personal Notice the personal nature of this text. While edification is surely takes place when the church comes together, our text says, “things wherewith one may edify

DESTROYING THE WORKS OF GOD

“ 20a Do not destroy the work of God for the sake of food.” Other versions read, “For meat destroy not the work of God,” KJV “Do not tear down the work of God for the sake of food,” NASB

not the Word of the King!

and fair speeches deceive the hearts of the simple” (Rom 16:18). There is the possibility of God’s people being “deceived with vain words” (Eph 5:6).

How do you suppose it will go on the day of judgment for those who destroyed the work of God? What of those who tore down what God worked, or overthrew Divine workings? What will be the lot of those who caused the work of God to come to nothing, tearing apart what He started, and wrecking what God has done?

“Overthrow not for meat's sake the work of God,” ASV “Do not let the work of God come to nothing on account of food,” BBE

Jesus spoke of those who “take away the key of knowledge,” who did not enter the Kingdom themselves, and “hindered” those who wanted to enter (Luke 11:52). He also declared a dreadful judgment upon those who caused even the least of those believing in Him to stumble (Matt 18:6).

“for the sake of victuals cast not down the work of God,” YLT “Don't tear apart the work of God over what you eat,” NLT and “Do not wreck God's work for the sake of food.” NJB The seriousness of the text is so apparent it takes a calloused spirit and a hard heart to fail to see it!

ADVERSE AFFECTATION

THE WORK OF GOD In our text, “the work of God” is the believer himself. We are, after all, “His workmanship, created in Christ Jesus unto good works” (Eph 2:10). In this case, “the work of God” is in a tender and fragile state. It is like a bruised reed or a smoking flax that can easily be broken or quenched. This is a young life that requires tender and loving care, not harsh demands and a diet of controversy and argumentation.

Do you imagine that such a thing is not possible? Is your theology so stilted that it moves you to oppose the word of the Lord – words that have come from His own mouth? There are teachers who “overthrow the faith of some” (2 Tim 2:16). There are words that are successful in “subverting the hearers” (2 Tim 2:14). There are also those who “by good words

The church at Galatia began in the faith and in the Spirit, yet were “bewitched” by professed believers into “not obeying the truth” (Gal 3:1). There was a false prophetess in Thyatira that seduced Christ’s servants “to commit fornication, and to eat things sacrificed unto idols” (Rev 2:20).

Here is a text that contrasts sharply with certain strains of theology. Some would strongly object to the very notion that the work of God could be destroyed. To them, such a thought is a reproach to God. However, it is God who said this, so He cannot be reproached for saying it. It is man’s view that is flawed,

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LIABILITY IN JUVENILITY There is a certain liability in spiritual juvenility. The Divine workings that have begun in believers can be abruptly terminated by the inappropriate influence of professing Christians. If this were not the case, there would be no warnings against deception, and no exhortations to go on to perfection. Those who are infant-like in the faith are like “children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph 4:14). Care must be taken not to suffocate them with opinion, or stifle their life with inconsideration.

The Corinthians There is a similar case in the book of First Corinthians that will serve to clarify this matter. Within the church at Corinth there were legitimate believers who did not know there was only one God. Having come from an idolatrous background, they were still convinced a very real god was related to the idols they formerly worshiped. If they ate meat that was offered to this idol, they thought of it as meat offered to that idol, and thus their conscience became defiled with the notions of a competing god. Here is what the Spirit says. “For even if there are so-called gods, whether in heaven or on earth (as indeed there are many ‘gods’ and many ‘lords’), yet for us there is but

to the weak. For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols. So this weak brother, for whom Christ died, is destroyed by your knowledge. When you sin against your brothers in this way and wound their weak conscience, you sin against Christ” NIV (1 Cor 8:9-12). It is scarcely possible for something to be more serious Destroying a brother, sinning against a brother, wounding the weak conscience of a brother, and sinning against Christ! Do not think for a moment that your actions are inconsequential!

THE SENSE OF DESTRUCTION The destruction of reference does not mean the offender has actually taken the life from the weaker brother. Rather, he has set in motion a process that will eventually thrust the person from God. When the conscience is defiled, the person cannot approach to God, which approach is imperative to the sustaining of spiritual life. You cannot “obtain mercy, and find grace to help in the time of need” if you d o not come to the Lord (Heb 4:16).

To eat with a consciousness of an idol, or thinking about the idol, is giving homage to it. It is a form of worship that results from thinking the idol is a legitimate God.

DESTROYING FOR MEAT A legitimate liberty of one can become the occasion of destruction of another. Here is a person who knows nothing is unclean of itself. He has been brought to see that all food can be thankfully and lawfully eaten. He can do it “unto the Lord,” knowing that he, and his eating, are accepted by God.

one God, the Father, from Whom all things came and for Whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. But not everyone knows this. Some people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled” NIV (1 Cor 8:5-8).

A “defiled conscience” is the result of going against what faith has led you to embrace. When that faith is “weak,” or in its incipient phase, it will not allow the believer to engage in uncertain things, or issues that are not clear to the understanding. If men do not honor that conscience, the working of God will be destroyed, for a defiled conscience will drive them out from the sustaining presence of the Lord.

However, there is this weaker brother, who is convinced God still does not allow all meats to be eaten. His view is technically wrong, yet he is zealously seeking to serve God by refraining from eating meats. Out of a good, yet immature, conscience, he eats only “herbs,” or vegetables. How should the one that eats meat conduct himself before this person? Should he insist upon his own way, claiming he is free to do what he knows is of itself proper and right?

To eat with a consciousness of an idol, or thinking about the idol, is giving homage to it. It is a form of worship that results from thinking the idol is a legitimate God. Only growth in Christ will destroy this erroneous view.

A weaker brother, then, is “destroyed” when he is led by a stronger brother to do things his weaker faith does not allow. Thus, he ceases to live by his own faith (Hab 2:4), feeble though it may be. However, life cannot be sustained independently of faith, for “the just shall live BY faith.” Although rarely declared, among the churches, this is an extremely important facet of truth.

How, then, is the stronger brother to conduct himself before such an one? “Be careful, however, that the exercise of your freedom does not become a stumbling block

EVERYTHING IS PURE . . . BUT

“ 20b All things indeed are pure, but it is evil for the man who eats with offense.” Other versions

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read, “All things indeed are clean, but they are evil for the man who eats and gives offense,” NASB “All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble,” NIV

While the conduct of the stronger brother does not erode his own faith, corrupt his own conscience, or defile his own heart, it does have an adverse impact upon the weaker brother. All three areas become corrupted when the weaker brother sees the stronger one eating, for example, meat offered to idols. The weaker is thus emboldened to do what his heart does not allow. His conscience, although it cries out to abstain, is ignored. His faith, already weak, is thrown down to the ground, as he is moved to act in compliance with another brother’s views, and not his own.

that God has not imposed upon them. So it is with this very text. It is not intended to make us hyper sensitive about what others think. This is not speaking of people who hold private opinions, but do not do so unto the Lord. There are people who may have a personal dislike for the way you do things. While you should not go out of your way to offend them, you are not obliged to change your conduct to suite their fleshly fancies. This is a word concerning conscientious worshipers of God, whose senses have not yet been exercised to discern good and evil (Heb 5:14). There is a great difference between altering your conduct because of what a hypocritical Pharisee thinks, and doing so because of the thoughts of a tender Mary Magdelene.

“Everything is indeed clean, but it is wrong for you to make others fall by what you eat,” NRSV and “Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble.” NLT

Here is a word addressed to the stronger brother – the one who knows no food is inherently unclean. By faith – mature faith – he knows he is at liberty to eat “all things.” Yet, what is of itself right becomes wrong if it yields effects that contradict God’s purpose. Remember, “the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith” NKJV (1 Tim 1:5). Our love for God, the truth of God, and the people of God, is not a mere emotion. It flows out from a three-fold well. (1) A pure heart, (2) a good conscience, and (3) sincere, or unfeigned, faith. Precious are the benefits of this well!

These results make the otherwise allowed eating of meat “evil.” It is “wrong” because of what it produced, not because of the nature of eating meat, or because of the meat itself. If what I do causes wrong results in others, it is “evil” for me to do it. This is not something for discussion, but something to be embraced on an intensely personal level.

It is possible to greatly displease God by seeking to please men. As it is written, “For if I still pleased men, I would not be a bondservant of Christ” NKJV

(Gal 1:10). Our text is not urging us to be “men pleasers,” something strictly forbidden by God (Eph 6:6; Col 3:22). Rather, it is urging us to be considerate of sensitive, yet undiscerning brethren.

SOMETHING TO CONSIDER It is man’s tendency do make laws for his brethren, seeking to impose rules

SOMETHING GOOD THAT IS OFTEN NEGLECTED

“ 21 It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak.” Having identified conduct that is “evil,” the Spirit now points us to what is “good.” In both cases, the determination depends not upon the substance ingested, or the propriety of the deed itself. It is the effect of the activity, or lack of the activity, that makes it “good.” It is good that believers consider the effects of what do. What kind of fruit grows on the tree of their words and deeds?

However, what comes from it can surely establish whether it is good or evil.

bind upon him! God does not obligate us to do everything that is of itself right.

Just as there are no foods that are inherently evil, and thus to be avoided, so there are none that are constitutionally good, and thus to be ingested. Also, indulging in eating and drinking is not of itself good or evil.

IT IS GOOD “It is good neither to eat meat (“flesh” KJV) nor drink wine . . . ” Just as there are no foods that are inherently evil, and thus to be avoided, so there are none that are constitutionally good, and thus to be ingested. Also, indulging in eating and drinking is not of itself good or evil.

Again, this is word addressed to the stronger brother. The Spirit does not say to the weaker brother, “It is good neither to eat meat nor drink wine ,” for he is not yet able to receive that word. What his conscience forbids, God does not

A Word About Meat

The word rendered “meat” is a more precise word than used in verses 15,17, and 20. There, the word can translated “food,” for it stands for the

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foods in general, including all manner of meats as distinguished by the Law. Certain meats, termed “unclean,” were forbidden to all Israelites. Certain fruits, such as the grape, and raisins derived from it, were forbidden to the Nazarites, whose sole purpose was to serve the Lord (Num 6:3). They could eat “nothing that is made of the vine tree, from the kernels even to the husk” (Num 6:4). Thus, prior to this verse, the word “meat,” or “food,” referred primarily to the distinctions of food outlined in the Law of Moses, and secondarily to meats related to idols.

been established that such can be indulged without sin, yet another matter is to be considered. Even though my freedom in Christ allows such things, here is a case where it is “good” not to indulge in them. There is, then, a higher principle than law. All things cannot be determined as good and evil simply by viewing them as lawful or unlawful. As we will see, we do not live by a lifeless code. There are times when judgment is required. In this case, that judgment relates to the effect of our indulgence upon a weaker brother.

Earlier (Acts 18:18), Paul had shaved his head after taking a vow. But this time it was different. He took four Jewish men who were reaching the culmination of their vow. They were required to spend seven days in the Temple. Paul paid the Temple fee for them, and waited until a sacrifice had been offered for each one of them (Acts 21:24- 26). This is something that would have altogether unacceptable to many.

In this case, the activity would have been ignoring the Jewish ritual, and going on with life in the freedom that is in Christ Jesus. Paul had been formally released from the necessity of Jewish vows, shaving his head, paying Temple fees, and subscribing to a sacrifice for the ones making a vow. He was under no obligation to do such things. Yet, he did them in the interest of showing young Jewish converts that he was not a mere reactionary against Jewish tradition. He refused to do anything that would cause them to stumble, be offended, or made weak.

ANYTHING BY WHICH . . . “ . . . nor do anything by which your brother stumbles or is offended or is made weak.” Other versions read, “or to do anything else that will cause your brother to fall,” NIV “any other activity which might cause a brother to fall away, or to be scandalised, or to weaken,” NJB

Here, the word focuses on flesh in particular, which appears to take idolatry into primary consideration, as in the eighth chapter of First Corinthians.

A Word About Wine I am quite sure you have heard younger disciples boldly proclaim there is nothing wrong with occasionally imbibing strong drink. And, indeed, the Word of God does not declare such a thing is sinful – unless you are speaking to a Nazarite (Num 6:2-3), or a priest that is going into

and “or to do anything which might be a cause of trouble to your brother.” BBE

Now we make a quantum leap from the consideration of food and drink

Jesus Pays the Temple Tax

A similar occasion arose when those who received the temple tax said to Peter, “Does your Teacher not pay the temple tax?” NKJV This tribute money was established under the Law as a means of supporting the upkeep of the tabernacle, and later, the temple (Ex 30:13; 38:26). Without any hesitation, Peter answered that Jesus did, in fact, pay such taxes. Later, when he came into the house, Jesus spoke first to him saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers.” When Peter answered, “‘From strangers.’ Jesus said to him, ‘Then the sons are free. Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you’” NKJV (Matt 17:24-27).

Now we make a quantum leap from the consideration of food and drink to “anything,” or “any other activity,” that could possibly cause our brother to stumble, be offended in his conscience, or become weaker still in his faith.

the tabernacle (Lev 10:9). Samson’s parents were warned not to allow him to drink any strong drink (Judges 13:4-7). The angel of the Lord even forbade the soon-to-be-mother of Samson to drink any strong drink (Judges 13:14). Solomon said it was out of order for kings and princes to drink strong drink (Prov 31:4). The parents of John the Baptist were forbidden to allow him to drink any strong drink (Luke 1:15).

to “anything,” or “any other activity,” that could possibly cause our brother to stumble, be offended in his conscience, or become weaker still in his faith. It is “good” to refrain from any activity that would lead a weaker brother to a wrong conclusion, therefore defiling his conscience, and moving him to live other than by faith.

Jesus had pointed out to Peter that, being the Son of God, and The disciples being His followers, they were exempt from the Temple tax, even as the Levites. Yet, because not paying the tax would “offend” the collectors, He miraculously supplied the tax for Himself and Peter. Thus, He lived out the principle that is taught in our text.

The Case of Paul Here is the principle that constrained Paul to shave his head and observe the Jewish custom of taking a temple vow, in order that Jewish believers not be offended.

After every view of “meat” and “wine” has been heard, and even if it has

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A SELFLESS SPIRIT In Christ, we receive new hearts and a new spirit that constrains us to live

above purely self interest. It seems to me that enough cannot be said on this subject in a day when self and rights have been

exalted above the Author of life. A society bent upon pleasure knows little of the things affirmed in this text.

HAVE IT TO YOURSELF!

“ 22 Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves.” Now the Spirit enunciates a principle of life that will bring great advantage to the whole body of Christ. He will show there is room for private persuasions. Yet, those persuasions can be kept to ourselves without making any effort to bind them upon those who cannot perceive their validity. I will tell you that very few have seen this truth. It is like a precious golden nugget that is hidden deep in the earth. It requires considerable faith and effort to take hold of it.

the acceptability of our actions.

own conscience, “have it to yourself.” Hold it as private property. Why should your private persuasions cause disturbance in the church, or be the cause of confusion to another believer?

In Christ, you have firm persuasions that are of great assistance to you – valid persuasions that are given and honored by the Living God. Do you have such convictions? Here is the Word of the Lord for you.

This is a strong word, but it is a necessary one. Many offenses have been caused by those who are overly zealous to share such convictions. People have thus

HAVE IT TO YOURSELF

When given the opportunity to represent the King before the sons of men – and particularly those who are in Christ Jesus – why should we parade before them our own private conclusions about life in Christ Jesus.

DO YOU HAVE FAITH? “Do you have faith?” Other versions read, “So whatever you believe about these things,” NIV and “You may have the faith to believe that there is nothing wrong with what you are doing.” NLT

“Have it to yourself before God!” Other versions read, “have as your own conviction before God,” NASB and “keep between yourself and God.” NIV Is it not enough to hold such matters in confidence before the Lord, with whom you have to do? Are we so presumptuous as to think our persuasions are intended to be for everyone or that they are the standard of the Kingdom of God?

received the wrong impression about believers, and about the Lord Himself. Many a person has actually thought less of Jesus and His great salvation because of the unwise presentation of positions and persuasions instead of Jesus Christ and the grace of God.

This does not refer to the faith that is common among all of God’s children – the “one faith” (Eph 4:5), or “common faith” (Tit 1:4). That faith is certainly not to be kept within ones own self, for it is “the word of faith” that we preach, or declare (Rom 10:8). Paul was noted for “preaching the faith” that he once sought to destroy (Gal 1:23). Jude urged that we “earnestly contend for the faith once delivered to the saints” (Jude 3). Such faith centers in Jesus Christ and what He has done in our behalf and for us. It is the faith that comes from hearing the word of Christ (Rom 10:17). This is not the faith that is to be kept to ourselves.

It is not our work to promote our personal view or conviction! That is not what God has called us to do! Our testimony is not to be what we are convinced is the right way to live, but to affirm what God has done in us through Christ Jesus. There are sufficient testimonies of godly men and women in Scripture to direct our efforts in this area. Time must be spent in calculating the effect our convictions have upon other people – whether they are helpful or harmful. If they are harmful because of the weakness of our brethren, we do not have to declare them. We simply keep them to ourselves before God. Thus we can enjoy our liberty in Christ, and protect the weaker brethren at the same time.

When it comes to putting persuasions before men, why not confine ourselves to what was preached and written by the Apostles and Prophets, whom God appointed as the foundations of the church (Eph 2:20). When given the opportunity to represent the King before the sons of men – and particularly those who are in Christ Jesus – why should we parade before them our own private conclusions about life in Christ Jesus. Where in all of Scripture is there a precedent for such a procedure?

The “faith” that is mentioned here refers to personal persuasions that relate to our liberty in Christ Jesus. It is the same thing mentioned in verse 5: “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” Faith is a persuasion, and can apply to personal insights and convictions that are not common among believers. The heart can be convinced of

If there are things that you can do with all liberty before the Lord, yet which could lead others to a wrong conclusion, or lead them to live in contradiction of their

Of this verse, Chrysostom (347-

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407 AD) wrote, “Hast thou an enlightened faith, showing thee the unimportance of these observances? Do not parade it needlessly before men.” PULPIT

and living with great benefit. The benefit, or blessedness, is that his conscience approves wholeheartedly of what he does. He can offer his life, and the manner in which it is lived, to the Lord, without the slightest twinge of his conscience.

consideration, but we basically live before the Lord, grateful for the privilege of serving Him without condemning ourselves. This principle applies equally to the person who feels he cannot eat meat, and to the one who knows he can. Both can be happy and blessed before the Lord. The weaker faith of the less advanced brother need not rob him of joy. He can still live in all good conscience before the Lord. The enlightened persuasions of the stronger brother do not need to make him unmindful of others. He also can live with joy for what he has liberty to do. Both brethren can live with a conscience that does not condemn them, which conscience is a jewel of great price! A clear conscience brings untold benefits to us, not the least of which is Divine approval.

COMMENTARY

THE HAPPY MAN “Happy is he who does not condemn himself in what he approves.” Other versions read, “Blessed are those who have no reason to condemn themselves because of what they approve,” NRSV “Blessed are those who do not condemn themselves by doing something they know is all right,” NLT and “Blessed is the person whose principles do not condemn his practice.” NJB

While this is a much-to-be-coveted experience, it is not that common. Untold numbers of people live in violation of their own principles. However, when such a life is lived because of the unthoughtful example of professing Christians, a most serious circumstance exists.

There is a peace and joy that attends a clear and approving conscience. We do take our brethren into

This has reference to a good and uncondemning conscience. The “happy” person is one who is blessed, fortunate,

DOUBTING AND CONDEMNATION

HE THAT DOUBTS “But he who doubts is condemned if he eats, because he does not eat from faith.” Other versions read, “And he that doubteth is damned if he eat, because he eateth not of faith,” KJV “But those who have doubts are condemned if they eat, because they do not act from faith,” NRSV

“ 23 But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.” Here is a verse that towers above human reasoning. It stands in stark contradiction of an institutionalized religion that is driven by demand instead of “faith working through love” NKJV (Gal 5:6).

activity, particularly toward the Lord, not convinced that it is proper. It may involve going along with the crowd, so to speak. It may be something private, unknown by anyone but oneself. But the person has questions about whether or not it is really right and acceptable before God. It is something the person cannot offer to God, for there is a question about the matter. If such a person proceeds to do what he doubts is right, he “is condemned.”

“But anyone who eats with qualms of

Here is a verse that towers above human reasoning. It stands in stark contradiction of an institutionalized religion that is driven by demand instead of “faith working through love”

On a practical basis, this would be the person who believed the distinctions of meats outlined in the Levitical law were also binding upon those in Christ. It would also be the person who believed eating meat that had been offered to idols constituted honoring that false god. If such a person, because of pressure of others, or any other reason, proceeds to eat anyway, he “is condemned.”

Expressions of this sort do not conform to the “fashion of this world” (1 Cor 7:31). This is “the mind of the Spirit” (Rom 8:27), brought to bear upon the affairs of men. Here the Lord reveals to us the manner in which life in Christ is to be lived. Such living is not mere conformity to a code of ethics, a set of moral laws, or a prescribed discipline of life. All of these are popular with men, but none of them reach deep enough to sustain a life that is acceptable to God.

conscience is condemned, because this eating does not spring from faith.” NJB

This verse is particularly strong, and rightly so, for it is dealing with the citadel of spiritual experience.

Condemned If He Eats The word is strong – “condemned” The KJV says “damned.” Does this mean the person is condemned to hell by God? Indeed not, for we have already been told that God has “received Him” (14:3). This is the condemnation of ones own conscience.

He Who Doubts This does not refer to doubting God, His promises, or the Word of God. This is doubt concerning the eating of meat, observance of days, and such like. It refers to a person who engages in an

The Gentiles

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This kind of condemnation was mentioned in the second chapter. Referring to the Gentiles, who were guilty of ignoring their conscience, it is said, “their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another” (2:15).

are pleasing in His sight” (verse 22).

the backdrop of a former declaration, “the just shall live by faith” (1:17). If God has decreed that spiritual life is expressed and maintained by faith, then activities that are done apart from faith cannot be right. They are sin, for they have violated the very principle of spiritual life. To go against the light produced by faith, however faint it may be, is sin. There are those who “rebel against the light” (Job 24:13), choosing to live in contradiction of the

The Relevance of the Matter This is no light matter, for our lives can be lived unto the Lord only with the approval of our conscience. If we live contrary to our own convictions, our hearts grow hard and our souls become calloused. In such a state, like Adam, we are prone to flee from God instead of running to Him. Should this circumstance continue, and with the passing of time, all

David This is the kind of condemnation David experienced when he numbered Israel. It is written, “And David's heart smote him after that he had numbered the people” ( Sam 24:10).

Every work that does not have the consent of our conscience, and does not proceed from faith, is sin. That is, God has made no provision for us to live without regard to Himself and His will.

The Woman Taken in Adultery It also is seen in the men who brought a woman taken in adultery before Jesus, demanding that she be stoned. When the Lord challenged those without sin to cast the first stone, “they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last” (John 8:9).

In these cases, the conscience rose up and judged what was already done. In our text, it sounded an alarm before the act was done. However, the individual paid no heed to his conscience. Instead, he sought to emulate his brother, and thus was condemned by his conscience, not merely warned.

life will eventually fade away.

persuasions of their own faith.

To put this another way, whatever is done without being fully persuaded it is right before the Lord, is sin! That is the unequivocal meaning of this passage! No believer should do anything he doubts is proper! However, care must be taken not to assume that if a person thinks something is right, it is right. Persecuting the church, for example, was a sin of the greatest magnitude, even though Saul of Tarsus thought it was right (Acts 22:3-5).

If the objective of the commandment involves a “good conscience” (1 Tim 1:5), and if faith is to be held, and live lived out, in the container of a “pure conscience” (1 Tim 3:9; 2 Tim 1:3), and the conscience must be “pure” in order to serve God (Heb 9:14), then the conscience is to be honored, and its demands heard! If your conscience condemns you, you have no satisfactory evidence that God does not do so also. Whether or not that is an accurate appraisal of the situation is not the point. The very thought of Divine disapproval puts a person in a backward stance. Only the energy of faith can push the soul forward, and faith works in concert with the conscience.

First John John referred to this kind of condemnation, confirming that it erodes confidence and keeps our prayers from being answered. “For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God” (1 John 3:20-21). The idea is that if our heart condemns us, with only partial knowledge, we are to consider that God knows all things. That can be a blessing or a curse, a benefit or a judgment. The text elaborates no further on that matter, and we should take care not to carry the text further that the Spirit did.

Ponder the weight of this statement! Every work that does not have the consent of our conscience, and does not proceed from faith, is sin. That is, God has made no provision for us to live without regard to Himself and His will. Of whatever value appearance may seem, God looks upon the heart (1 Sam 16:7). Part of what He sees is the response we have to our conscience, and how our faith permeates what we say and do. If men believe “with the heart” (Rom 10:10), then we all do well to listen to our heart, and be sensitive to our conscience.

WHATEVER IS NOT OF FAITH “ . . . for whatever is not from faith is sin.” Other versions read, “and everything that does not come from faith is sin,” NIV “If you do anything you believe is not right, you are sinning,” NLT and “and every action which does not spring from faith is sin.” NJB

Note, however, that confidence before God can only come if our heart does NOT condemn us. Also, the next verse parallels our text. “And whatever we ask we receive from Him, because we keep His commandments and do those things that

Here is a definition of sin that is not generally known. It is given against

If we do not listen to our own conscience, what evidence is there that we

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anything unrelated to faith be pleasing to Him? Remember this saying: “everything that does not come from faith is sin.” NIV

will listen to God Himself, who gave us our conscience? If God cannot be pleased “without faith” (Heb 11:6), how can

It will rescue you from many evils.

CONCLUSION

This section of Scripture is a powerful example of the nature of brotherly love. It takes into consideration the sensitivity of the conscience and the tenderness of faith. It refuses to cause disruption in the assembly of the righteous, or within the citadels of the heart of an immature believer. Jesus has invested too much in His people for us to be unmindful of them!

another to live within the boundaries of our own convictions. No believer should attempt to force his view upon those who find it difficult to understand it – even if that view is absolutely correct. This by no means suggests that we must live in a state of frustration, placing restraints upon our liberty, and living as though tied up with seven green Philistine withs (Judges 16:7). We can have our faith unto ourselves, living happily before the Lord

in the liberty wherewith Christ has made us free (Gal 5:1).

We are not only free to do things which faith has convinced us are proper, we are also free to forgo that liberty in the interest of our weaker brethren. Whether weak or strong, Christ has freed us to live for God, heartily, and with the full consent of our conscience. We can live without our conscience or God condemning us, and be the happier because of it.

Also, we must encourage one

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A place where believers can meet, fellowship, be edified, and express themselves.

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The Epistle to the Romans

Lesson Number 45

------------------- Bible Translation Codes with Identification --------------------

BEARING ONE ANOTHER’S BURDENS BEARING ONE ANOTHER’S BURDENS

15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. NKJV (Romans 15:1-6)

INTRODUCTION

There are some acclaimed scholars who question that the last two chapters of Romans are actually a legitimate part of the book. Arguing from the absence of these chapters from certain manuscripts, they conclude it is an addition to the Apostle’s writing. While the arguments, unworthy of mention here, may appear to be weighty, there really is no need to consider them. There is nothing in chapters fifteen and sixteen that conflict with the teaching of the first fourteen chapters, or detract from their power and usefulness. In fact, as I will show, they are a very reasonable extension of the teaching. Because I find it exceedingly difficult to believe such profitability can be mere coincidence, I will proceed with

the firm conviction that these are nothing less that the words of the Holy Spirit. There is no need to prove that this is the case, if the purpose of the Spirit is obviously served.

subjected. For some, evangelism is the primary theme. For others, the family is the center of attention. Still others hear regularly about the church itself, a supposed pattern that is seen of it in Scripture, and who has the authority within its ranks. Some just go through the Bible in an academic manner with no real emphasis at all. What approach does the Holy Spirit take?

How does a perceptive person address the church – the people of God? What should they be doing? What type of encouragement is given to them in order to facilitate the doing of these things? It should not surprise you that inspired words written to the churches are consistent in their thrust. There is no deviation from Apostolic emphasis. The alarming thing is that it does not accord with the messages to which countless thousands of believers are regularly

There are, of course, sundry instructions, rebukes, and corrections in the Epistles. There is, however, a general direction in which all words to believers are pointed.

CONSISTENT DOCTRINE

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about Satan, as well as the surety he can be resisted in faith (1 Cor 16:13; 2 Cor 2:11; 6:14-18; Eph 6:10-18; 1 Thess 3:5; 1 Pet 4:1; 5:8-9; James 4:7).

believer or believers were encountered, our Lord always focused upon them. The only preference He had over them was fellowship with the Father Himself. I know of no exceptions to this rule.

OUTLINE

< A WORK FOR THE STRONG (15:1) < PLEASING AND EDIFICATION (15:2) < CHRIST DID NOT PLEASE HIMSELF (15:3) < THINGS WRITTEN BEFOREHAND (15:4) < GRANTED TO BE LIKE-MINDED (15:5) < ONE MIND AND ONE MOUTH (15:6)

‘ The day of judgment. The appointment and surety of the day of judgment is consistently held before the saints. They are strongly urged to live in view of that day, zealously preparing for it (Rom 2:5-12; 1 Cor 3:13; ; 4:5; 2 Cor 5:10; 2 Thess 1:7-8; 2 Tim 4:1,8; Heb 9:27; 1 Pet 4:5-7; 2 Pet 2:9; 1 Pet 4:17; Jude 24).

This inclination is confirmed by what He did following His ascension to, and enthronement in, heaven. Scripture says is this way. “Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men . . . And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers” (Eph 4:8-11). And what was the purpose of these marvelous and indispensable “gifts”? The answer provides the focus of Divine power, and the emphasis behind Divine workings. “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph 4:12).

STRENGTHENING THE CHURCH Although it is commonly taught that the primary purpose of the church is to reach the lost, this is nowhere stated or suggested in the “Apostles’ doctrine.” This traditional emphasis is so strong, that it is considered heresy to emphasize anything else. It is not unusual to find churches judged to be successful or unsuccessful purely upon the basis of the number of converts they garner.

The following is not intended to be an exhaustive listing, but only a representation of the nature of Apostolic writings – how they were directed to speak to those who are in Christ Jesus. These statements represent the thrust of their teaching. At no point are these subjects approached as theological novelties, areas where there is room for opinion, or matters that are optional.

Confirming this accentuation, the Father Himself is said to pay special attention to the righteous. “The eyes of the LORD are upon the righteous, and his ears are open unto their cry” (Psa 34:15; 1 Pet 3:12). Additionally, Jesus “ever lives to make intercession” exclusively for those who are coming to the father through Him (Heb 7:25). The Holy Spirit is given to them in order to assist and empower their service in the Kingdom, and preparation for the world to come (Ron 8:13-14,26; Gal 4;6). Additionally, the vast multitude of holy angels are charged with ministering to those who are the heirs of salvation (Heb 1:13-14). “All Scripture” has been inspired of God in order that

‘ Christ’s role in salvation. The appointed means through which men are reconciled to God, sustained in their quest for glory, and directed in involvement with God, is clearly declared to be Jesus Christ (Rom 3:22-24; 8:31-34; 1 Cor 5:7; 15:3; Gal 1:4; Eph 1:7; 2:13-15; Col 1:14; 1 Thess 1:10; Tit 2:14; Heb 2:10-18; 1 Pet 1:2,18-19; 1 John 1:7; 2:2; 3:16). ‘ The Lord’s return. Preparation for the return of the Lord is fundamental to sound teaching. The proclamation of Christ’s second appearing, together with a strong summons to be ready for it, are found throughout writings to the churches (1 Cor 1:7-8; Phil 3:20-21; Col 3:4; 1 Thess 1:10; 4:15- 17; 5:23; 2 Thess 1:7-10; 1 Tim 6:14; Tit 2:13; James 5:7-9; 1 Pet 5:4; 2 Pet 3:3-10; 1 John 2:28; 3:1-3). ‘ Living by faith. Life itself is to be lived by faith. Faith must be strong, fought for, and nourished by the good Word of the Lord (Rom 1:17; 3:22; 5:1; 2 Cor 1:24; 5:7; Gal 3:11,22; Eph 3:17; Phil 3:9; Heb 10:38-39). ‘ Our adversary. From the standpoint of our adversary, we are urged to arm ourselves, be vigilant, and put on the whole armor of God.

Let it be clear, I am speaking here of an emphasis, not of the work of preaching the Gospel to every creature. Jesus came to “seek and save that which was lost” (Luke 19:10), thereby sanctifying that activity. However, the burden of His ministry, and the great teaching He gave, was not in the market place or the houses of publicans and harlots. His teachings were primarily directed toward His disciples and those who went to the synagogues (Matt 4:23; 5:1; 9:35; 13:10ff; Mark 1:39; 9:31; Luke 4:15). Although He taught the people and

Whenever a believer or believers were encountered, our Lord always focused upon them. The only preference He had over them was fellowship with the Father Himself. I know of no exceptions to this rule.

the multitudes, He declared those who did the will of His Father were his “brother, and sister, and mother” (Matt 12:49-50). His focus was on believers. Whenever a

“the man of God may be perfect, thoroughly furnished unto every good work” (2 Tim 3:16-17). There can, then, be no deficiency in Scripture.

There is a constant note of warning

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These people – the saints of God – are the only people on the face of the earth who have an inheritance in heaven (1 Pet 1:4). They alone have access to God through faith (Eph 2:18), are upheld by His grace (1 Cor 15:10; Rom 5:2), and are privileged to be called “the sons of God” (1 John 3:1). They stand unique among all peoples, being “a chosen generation, a royal priesthood, an holy nation,” and a “peculiar people” (1 Pet 2:9).

relevant to our text. They lay a firm foundation for the necessity of edifying the people of God. The fourteenth chapter urged a godly consideration of one another. War must be made upon dissension, argumentation, and discussions that are disputational in nature. Despising, or looking down upon the people of God is strictly forbidden. This is more than a mere law, to be fulfilled begrudgingly.

despising conflict with that purpose. Both tend to tear down rather than build up, and are thus strictly forbidden. Believers are brought into the very work of God and Christ – nourishing and caring for the church (Eph 5:29).

As we will see from our text, the edification of one another is not simply a noble option. It is an absolute requirement. The nature of our salvation demands it. Our presence in a world dominated by the devil necessitates it, as your walk of faith will confirm.

THE RELEVANCE OF THESE THINGS These observations are highly

We will find that the purpose is to edify one another, and disputation and

A WORK FOR THE STRONG

“ 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” This is the only reasonable conclusion to what has been said in the fourteenth

(14:4b). ‘ Each believer is to be “fully persuaded” of the propriety of what they do (14:5. ‘ None of us live or die in isolation of

by God, is determined by the perception of the individual (14:14). ‘ If what we do, although right of itself, hurts our brother, we have ceased to walk according to love (14:15). ‘ The Kingdom of God does not consist of foods and procedures, but of righteousness, peace, and joy in the Holy Spirit (14:17). ‘ Those who serve Christ with righteousness, peace, and joy in the Spirit are received by God and approved of men (14:18). ‘ We are to aggressively seek to give our brethren the advantage in life by engaging in things that contribute to a peaceful environment and building up the saints (14:19). ‘ It is good not to do anything that causes our brethren to stumble, or live in contradiction of their conscience (14:20). ‘ Faith is to be held personally, and often privately. There is no need to bind personal perceptions on others who cannot comprehend the sense of them (14:21-22). ‘ God will only receive from us what proceeds from our faith (14:23).

Everything that is supplied to us makes for the development of a strong faith. Weakness is consistently associated with beginnings and spiritual juvenility. At the very best, it is related to being young in Christ, and under no conditions is that circumstance to remain.

chapter. A brief synopsis of that chapter follows. It will serve to set the stage for the considerations of this chapter.

others (14:7). ‘ We are the Lord’s in both life and death (14:8). ‘ Christ died, arose, and lives again in order to be over both the living and the dead (14:9). ‘ We will all stand before the judgment seat of Christ (14:10). ‘ We will all bow the knee to Christ and confess to God (14:11). ‘ We will all give an account of ourselves to God (14:12). ‘ In view of this, judging one another is strictly forbidden (14:13a). ‘ Care must be taken not to make it more difficult for those who are living by faith (14:13b). ‘ The acceptability of certain things which are allowed, but not required,

‘ Those whose faith is yet infantile, or “weak,” are to be received, but not in the climate of disputation (14:1). ‘ The “strong” are not to despise those whose faith does not allow them to do what God really allows (14:2). ‘ The person who adheres to strict, yet unrequired, laws, is not to judge those who do not subscribe to those laws (14:3). ‘ We are not allowed to judge those whose faith moves them to conscientiously serve God (14:4a). ‘ God is able to make the believer stand

WE THEN THAT ARE STRONG “We then that are strong . . . ” This is strength in fath, not mere moral strength, or those with firm persuasions. There is something important to be seen in this expression. The norm for the Kingdom is “strong” faith, not “weak” faith. By saying “WE that are strong,” Paul shows that the aim is to be strong,

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not weak. Such words are not to be taken as representative of only a few superior brethren, but as the Kingdom standard. Here is an expression of life that is lived in “righteousness, peace, and joy in the Holy Spirit.”

In fact, much of the Christianity of our day actually fosters spiritual weakness. That is why it is so common. But this does not represent the “mind of the Spirit” (Rom 8:27)! Nor, indeed, is it the trait of “the mind controlled by the Spirit” NIV

The stronger are not merely to tolerate those with the infirmity or weakness of immature faith. Nor, indeed, are they to ignore it as though it did not exist. It is a serious condition because of where it leads. While it is true that a fervent desire to serve and please the Lord can often be accompanied by infirm understanding, that condition is not intended to be a permanent one. There is not one particle of virtue in it.

(Rom 8:6).

The notion that those who are “strong” are unusual and few in number ought not to be entertained. Our father Abraham, the standard for believers, is said to have been “strong in faith, giving glory to God” (4:20). Those who are not strong are to make it their business to become strong in the faith, that they too may give appropriate glory to God. Who is willing to contend that anything about salvation contributes to weakness in the faith? Everything that is supplied to us makes for the development of a strong faith. Weakness is consistently associated with beginnings and spiritual juvenility. At the very best, it is related to being young in Christ, and under no conditions is that circumstance to remain.

Here is a condition that requires special instruction for the whole church. Being “weak in faith” necessitated exhortations to both the weak and the strong. How can such a condition, therefore, be viewed as picayune, or unworthy of extensive teaching and exhortation? What person with “spiritual understanding” Col 1:9) would allow for the presence of such a state to go unchallenged? Being “weak in the faith” is a circumstance that must be addressed. Special care must be taken to bring those in such a condition to stronger

Here, bearing the infirmities of the weak means to “bear with,” or be patient and “forbearing one another with love” (Eph 4:2). In this way, the burden of spiritual ignorance upon the weak will be greatly alleviated. In this instruction, we see that “weak faith” constitutes a burden for the one in that condition. It is more difficult to live for the Lord, resist the devil, and grow in grace and

You will find that anything that is temporary, whether the things of this world, or a state of spiritual immaturity, consistently introduces danger and jeopardy.

Being “strong” is, in fact, knowing the mind of the Lord. It is having a Divine perspective of things, or being able to see things as they really are. It is the peculiar prerogative of faith to clarify spiritual issues that are otherwise mysterious and unknowable. Hence, those who are “strong” are those who see more clearly and know more thoroughly. That this is not unusual is seen in the fact that such clarity and knowledge is available to all who are in Christ Jesus (Eph 1:15-10; Col 1:9-11; 2 Tim 2:7).

faith. Additionally, those who are strong must be reminded to give special attention to such people. Anything requiring such extensive care is not normal, and must not be treated as though it was.

truth in such a circumstance. Spiritual life cannot easily be sustained in a state of juvenility and a lack of “spiritual understanding.” Such a condition, while initially common to those coming into Christ, is not intended to be a permanent one.

BEARING THE INFIRMITIES OF THE WEAK “ . . . ought to bear the infirmities of the weak.” Other versions read, “ought to bear with the scruples of the weak,” NKJV

Now, a special word is addressed to the strong concerning the matter. Their lives are impacted by the weakness of other brethren. They cannot simply ignore it, but must adjust their lives to patiently await the further development of their weaker brethren, and that without despising or looking down upon them. They are to “bear the infirmities of the weak.” Remember, “the weak” refers to those who are wholeheartedly serving the Lord, but are doing so with infirm understanding. This is not a summons for those who see clearly to be tolerant of carnal-mindedness and indulgence in iniquity. God does not tolerate carnal mindedness, and neither can we.

You will find that anything that is temporary, whether the things of this world, or a state of spiritual immaturity, consistently introduces danger and jeopardy. One way to offset that danger and encourage spiritual growth, is to be considerate of such brethren, not imposing upon them unreasonable demands, or viewing them as being inferior. “We then that are strong ought to bear the infirmities of the weak.”

“ought to bear the weaknesses of those without strength,” NASB “ought to bear with the failings of the weak.” NIV Notice how a deficiency in spiritual understanding is described: “infirmity,” “scruples,” “weakness,” and “failing.”

It is not unusual to find professed believers considering weakness in the faith, or the inability to take hold of the things of God, as inconsequential. It will prove challenging, indeed, to find a “church” where those who cannot grasp the things of God are considered “weak.”

Another thing to see here is that a profound love for and consideration of the brethren actually promotes growth in Christ.

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Such mindfulness produces an environment in which greater understanding can be developed. It also makes spiritual immaturity more perceptible to those possessing it.

calculated to accomplish. It is, fuirthermore, well suited for such an assignment. Faith both equips and strengthens the believer to do God‘s will. By bearing with the weak, the strong will not become weaker, but the weak will become stronger.

perceptions. Faith does not live purely for self, but for the Lord, and with a mind to br inging advantages, not disadvantages, to our brothers and sisters in Christ. In this particular text, pleasing self would involve refusing to forgo the freedom to eat meat, even though it meant pressuring a weaker brother to eat meat in violation of his own conscience. The standard of our conduct is not our own happiness, however desirous that may be. It is more noble to seek the welfare and advantage of others. As it is written, love “seeketh not her own” (1 Cor 13:5). And again, “Look not every man on his own things, but every man also on the things of others” (Phil 2:4). While it may appear on the surface that this will bring great disadvantages and frustration to us, we will find this is not at all the case. We are always the better for doing this.

This form of reasoning contradicts the reasoning of the flesh. Flesh reasons that those with rudimentary understanding must be straightened out. It does not consider that a person can live “unto the Lord,” even though their view of Him and His great salvation is elementary. Let it clear, a juvenile state is not an enviable one. Yet, the secret to advancing beyond it is not found in harsh and hasty demands. Nor, indeed, will spiritual progress be made if the weaker brethren are despised and ignored.

NOT PLEASING OURSELVES

“ . . . and not to please ourselves.” Here, to “please ourselves” means to cater to our own views, without any regard to how they are viewed by others. It means to be determined to take delight in our own preferences, even if it causes our brethren to be offended or made weak.

In Christ, a selfish or self-centered life is strictly forbidden. Christ has delivered us from a world that is bounded by its own preferences and

Bearing the infirmities of the “weak” is something that faith is

PLEASING AND EDIFICATION

“ 2 Let every one of us please his neighbor for his good to edification.” There is a common objective in salvation – one that applies to the entire body of Christ. The perception of this objective provides the proper incentive to effectively address special areas of concern – like the one presently being considered: i.e., the reaction of the strong to those who are weak in the faith. It is a Kingdom principle that details are best handled within the greater framework of Divine purpose. It is imperative to see that we are not simply to fulfill special rules for special occasions. Rather, instruction concerning particular details are always given in view of spiritual principles that apply to all situations. We have an excellent example of this in the verse before us.

(Eph 4:28). ‘ “Husbands, love your wives” (Eph 5:25). ‘ “Wives, submit yourselves unto your own husbands” (Eph 5:22).

women marry” (1 Tim 5:14). ‘ “The elders which are among you I exhort” (1 Pet 5:1).

Teaching regarding these special

The point is that teaching addressed to special individuals, or to special occasions, obtains power only within the framework of universal responsibilities.

‘ “Children, obey your parents in the Lord” (Eph 6:1). ‘ “Masters, give unto your servants that which is just and equal” (Col 4:1). ‘ “Servants, be obedient to them that are your masters according to the flesh” (Eph 6:5). ‘ “I say therefore to the unmarried and widows” (1 Cor 7:8). ‘ “Young men likewise exhort to be sober minded” (Tit 2:6). ‘ “I will therefore that the younger

groups is certainly to be heeded, and never to be despised. However, it is never the central theme of Scripture, nor is such teaching extensive. Those who are familiar with Scripture know that words addressed to special people are always couched within the setting of such things as redemption, the judgment, the coming of the Lord, etc. They are never an end of themselves. There is such a remarkable consistency in this that it will become apparent to those who are pure in heart.

EVERY ONE OF US “Let every one of us . . . ” There is a danger in directing teaching to only a segment of the body of Christ. It certainly is not unlawful to do so, for this is often found in Scripture. A few examples will suffice to illustrate this point.

‘ “Let him that stole steal no more”

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This principle contributes to the profitability of all Scripture. There is no book of the Bible written, for example, to husbands, wives, children, elders, or widows. If it is countered that First and Second Timothy and Titus were written to young men, it must also be remembered that they were written in such a manner as to edify the entire body. What older person, young woman, or husband has not profited exceedingly from these books?

whatsoever to do with special people or circumstances.

opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal 6:10). Because “we are members one of another” (Eph 4:25), we have obligations to one another. Our text is urging us to live in view of those responsibilities.

PLEASE HIS NEIGHBOR “ . . . please his neighbor . . . ” All major versions use the word “please.” This word means to accommodate ourselves to the interests and welfare of others. It is the positive way of not placing a stumbling block before our brethren, or causing them to be offended. This is involved in being “approved of men” (14:18). It means that our conduct is perceived by the people of God as proper, and not in contradiction of His will.

I cannot leave this section without once again drawing your attention to the blight of religious institutionalism and sectarianism. In the wake of an emphasis upon the institution, the personal desire to edify one another is lost. In such a setting you will rarely find one person seeking to build up the faith of another, or bring eternal advantages to them. Men have led us to believe the preservation of the organization is the main thing. Our text informs us that the building up of one another is fundamental. This represents a significant departure from the thrust of contemporary Christianity. I am not intending to be a mere reactionary in making these remarks. The fruit produced by institutionalism confirms the truth of what I say.

The point is that teaching addressed to special individuals, or to special occasions, obtains power only within the framework of universal responsibilities. This is exemplified in this text.

This is not being a pleaser of men. As Paul wrote, “for if I yet pleased men, I should not be the servant of Christ” (Gal 1:10). We are emphatically exhorted to avoid being “men pleasers” (Eph 6:6; Col 3:22). The difference in pleasing our neighbor and not being a pleaser of men is found in the objective.

With great care, the Spirit shows us that Divine direction is not merely for a part of the body of Christ. In salvation, no place has been made for spectators. It is never in order for members of Christ’s body to listen as though they were

Men pleasers have no other

Men have led us to believe the preservation of the organization is the main thing. Our text informs us that the building up of one another is fundamental. This represents a significant departure from the thrust of contemporary Christianity.

GOOD TO EDIFICATION “ . . . for his good to edification.” Other versions read, “for his good, leading to edification,” NKJV “for his good, to build him up,” NIV “for the good purpose of building up the neighbor,” NRSV “for his good, to make him strong.” BBE “with a view to what is good, to edification.” DARBY

The ultimate “good” that can be brought to brothers and sisters is to assist them to be strong in the Lord. There will come times when we must minister to their temporal needs, and other practical helps. However, even in those things, the primary purpose is to build them up in the most holy faith. Our aim is to contribute to their spiritual maturity and readiness to stand before the Lord. Anything that does not build up the believer, making him stronger and more stable, is not “good” in the sense of this text. Something that complicates spiritual growth, or makes it unlikely, is evil, and is to be avoided.

excluded from the instruction. Here, after addressing the “strong” and those “weak in the faith,” the Spirit turns to the whole household of faith and says, “Let every one of us!” What He will now declare reveals that the instruction given to the strong and the weak is their way of fulfilling the lofty principle to be put before us. That principle is something to be fulfilled by “every one of us.”

purpose that to lessen opposition against themselves. They seek comfort for the flesh, and are not thinking of serving God. Such are self-centered with considerations that extend no further than their personal and temporal interests.

Those who please their neighbor have the purpose of God in mind, and seek to avoid causing His people to stumble. Their aim is to help their neighbor, not enhance their own reputation and circumstance.

This principle had eluded “the strong,” who tended to despise the weak. It had also escaped those whose conscience was “weak,” who sought to impose their unenlightened opinions upon others. What is being said to them is in the interest of fulfilling this greater principle, which has nothing

In this text, our “neighbor” refers to other members of the body of Christ. They are not our only neighbors, but our most immediate and relevant ones. As it is written, “As we have therefore

Ordinarily, edification does not take place unintentionally. I understand that there are times when words and actions especially minister to people to whom they

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were not specifically directed. Yet, even then, the purpose of such words and deeds was to bring honor to the Lord. However, we are not to rely on our brethren being helped by unintentional activities. We must make it our aim, or objective, to

build up the people of God. Our attention is to be shifted from self to those for whom Christ died, and for whom He presently intercedes (Heb 7:25). We are to join the holy angels in ministering to those who are the heirs of salvation (Heb 1:13-14). We are to participate with the

Holy Spirit in changing the saved “from glory unto glory” (2 Cor 3:18). If Jesus, the holy angels, and the Holy Spirit are engaged in benefitting God’s people, what possible reason can be adduced for us failing to do so? Let your words and deeds lead to edification.

CHRIST DID NOT PLEASE HIMSELF

“ 3 For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached thee fell on Me.” All “sound doctrine” finds its ultimate demonstration in the Lord Jesus Christ. You might say doctrine is enfleshed in Christ: i.e., “the Word became flesh” (John 1:14). As “the Truth,” Jesus lived out what the Apostles and Prophets taught. We have a most excellent example of this in this text.

From an earthly point of view, if anyone had a right to live for Himself, it was the Lord Jesus Christ. He “did no sin, neither was guile found in His mouth” (1 Pet 2:22). While among men, He was, in fact, “above all” (John 3:31). Yet Jesus did not live for Himself. It must be noted that the life of Jesus cannot be lived with purely selfish interests – and this is the life that we have received and is

wherewith they have reproached the footsteps of thine anointed.” He who knew God the most suffered the most!

Jesus Himself revealed the relevance of this to His disciples. “It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call

EVEN CHRIST PLEASED NOT HIMSELF “For even Christ pleased not Himself . . . ” Other translations read, “For Christ did not give pleasure to Himself,” BBE and “Christ did not indulge His own feelings, either.” NJB One of the hallmarks of our salvation is that it required Jesus to “empty Himself,” or make Himself “of no reputation” (Phil 2:7). When found in the crucible of unspeakable suffering, He cried out, “not My will, but Thine, be done” (Lk 22:42). As He ministered among men He confessed, “I seek not Mine own will, but the will of the Father which hath sent Me” (John 5:30). And again, “And I seek not Mine own glory” (John 8:50). With great power He said, “My meat is to do the will of Him that sent me, and to finish His work” (John 4:34). Again He said, “For I came down from heaven, not to do Mine own will, but the will of Him that sent Me” (John 6:38).

Self pleasing deadens the soul, so it cannot feel the words spoken against the Lord. The one who lives for self is blissfully unaware of the blasphemies and offences that are all about them.

“made manifest in” our “body” (2 Cor 4:10-11)! Therefore, a lack of consideration for those who are in Christ Jesus reveals a lack of Jesus Himself.

them of His household?” (Matt 10:25).

There is a twofold sense in which the reproaches of those who reproached God fell upon Christ. First, the people actually spoke against the Lord Jesus Himself, and that because of His identity with the Father. Second, Jesus was so united with the Father, that He took personally words that were spoken against the Lord. He felt the weight of the words spoken against the Father. Such a thing would not have been possible if Jesus lived to “please Himself.” Self pleasing deadens the soul, so it cannot feel the words spoken against the Lord. The one who lives for self is blissfully unaware of the blasphemies and offences that are all about them. They are only interested in how men speak of them, having no regard for those opposing God.

AS IT IS WRITTEN “ . . . but, as it is written, The reproaches of them that reproached Thee fell on Me.” Other versions read, “The insults of those who insult You have fallen on Me,” NIV “the bitter words of those who were angry with You came on Me.” BBE

Jesus did not seek His own ease, but the will of God, which was to “save the world” (John 12:47). He did not seek His own comfort, but chose a path wherein He had no place to “lay His head,” in order that He might accomplish the will of God (Matt 8:20). He was the ultimate “Servant,” and a servant does not seek His own will, but the will of His master.

This is a quotation of Psalm 69:9. It is also referenced in Psalm 89:50-51, where the impact of bearing such reproach is mentioned. “Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; wherewith thine enemies have reproached, O LORD;

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The reasoning here is this: those who are in Christ Jesus should not balk when they are asked to follow the footsteps of their Lord. If Jesus was willing to forfeit His own interests in order to bear the vicious scoffing of men, cannot we forfeit our interests in order to strengthen our brethren? Indeed, ours is the lesser work, into which we ought to joyfully enter!

teachers ought to use many illustrations. I have often heard such men upbraid young preachers because they did not lace their lessons with illustrations from contemporary life and humorous anecdotes. Their suggestions must be put aside in favor of the Word of God, which sets the Divinely sanctioned manner of teaching before us. They are the mere prattling of novices and the uninformed.

Secondly, illustrations can be found among the great persons of Scripture. From Moses and the Prophets: Abel, Enoch, Noah, Abraham, Joseph, Moses, David, etc. From the Apostle’s doctrine: the woman at the well, Nicodemus, Stephen, Philip, Paul, Peter, Timothy, Titus, and others. In these people the effects of the truth are appropriately displayed.

It should be apparent that people

As in this text, the loftiest example

Thirdly, the great events of Scripture provide an example of Divine workings and purpose. From Moses and the Prophets: the fall of man, the flood, the tower of Babel, the deliverance of Israel from Egypt, the taking of Canaan, the Babylonian captivity, Nebuchadnezzar, etc. From the Apostles doctrine: the day of Pentecost, the conversions in the book of Acts, the persecution of the early church, the situations in various churches that required correction, etc.

If you cannot find a proper illustration in Jesus, what you are teaching cannot be fundamental. At the very best, you are dealing with things tangential. You should make it your business not to spent long in such teaching, even if it is legitimate.

There is a wealth of Divinely orchestrated illustrations in the Scriptures, and they are to be used. The proper use of these people and occasions will provide an accurate portrayal of the outworking of truth. It will also produce a working acquaintance with the Word of God that is indispensable to living soberly and godly in this present world.

who court the favor of those who speak against the Lord are most unchristlike. Jesus said, “Woe unto you, when all men shall speak well of you!” (Lk 6:26). How serious a transgression it is, therefore, to shape our lives so as to gain favor from them. To do such is to “please ourselves.”

and illustration is the Lord Jesus Himself. The truth of God has been lived out in Him, and He provides the best and most pungent illustration of that truth. When, therefore, you want to show people how the truth is to be applied, point to Jesus. All valid doctrine will find expression in Him. If you cannot find a proper illustration in Jesus, what you are teaching cannot be fundamental. At the very best, you are dealing with things tangential. You should make it your business not to spent long in such teaching, even if it is legitimate.

The relevance of these observations will be confirmed in the following verse. The Scriptures have been deliberately written in order to give the people of God the advantage in life. Nothing has been left to happenstance, or in the total power of men.

A PRINCIPLE OF TEACHING

There is a principle of teaching here that is worthy of notation. Contemporary teachers of homiletics, or the art of preaching, are fond of saying

THINGS WRITTEN BEFOREHAND

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

meaning,” historical backgrounds, and cultural nuances that, they say, shape the meaning of Scripture. What will such teachers do with Paul, who reaches back nearly eight hundred years, extracts an expression from the Psalmist, applies it to Jesus, and thereby justifies the teaching that we are not to please ourselves. I do not mean to ride this subject like a hobby- horse, but such approaches to Scripture have greatly harmed the body of Christ. They simply do not edify.

This is one of the great defining verses of Scripture, and therefore is of unusual importance. The perception of the truth it reveals will shed light on many things. It nails into our conscience a sense of what Scripture is all about. It also explodes the myths created by men concerning the integrity of Scripture.

Paul is showing us the relevance of siting a verse from Psalms to confirm we are not to please ourselves. Contextual advocates do not know how to use the Scriptures in this fashion. They are fond of speaking of “the author’s intended

Creating Doubt Concerning Scripture

Those who throw the shroud of doubt upon Scripture by speaking of various

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original texts, more reliable texts, and even textual corruption, are a great hindrance to the body of Christ. They would have us believe that only those who know “the original language” can understand the Word of God – which saying is a totally false. Jesus did not speak in this manner of Moses and the Prophets, writings that had been translated and copied numerous times. You will never find Jesus causing people to doubt Scripture, or question its integrity. Nor, indeed, did any of the Apostles contribute to such a conclusion.

Although numerous writings existed at the time, the Spirit refers exclusively to Scripture, which was given “by inspiration of God” (2 Tim 3:16-17). He does not refer to Plato, Socrates, or even Josephus. He will show us that while these things were written “in the past,” they are not confined to the past. The writings of reference are not relics, but something needed for the sustaining of spiritual life.

the preeminent one.

The Impact of Questioning the Bible

If this is true, and it surely is, think of the impact of the view that Scripture has been greatly corrupted. If men have, in fact, caused Scripture to become distorted, the purpose of God has been frustrated. It is not possible to prove such a postulate, for it runs counter to everything God has revealed about Himself. If God could, at the very threshold of humanity, reveal His intention to the arch foe Satan, with no possibility of it being

A Perspective of Teaching

A perspective of preaching and teaching is developed here that is worthy

Textual criticism, misnamed higher criticism, is only another name for unbelief. The church must be purged from such men, for they are prevailing upon the masses to close their Bibles and rely upon self-professed experts to tell them its meaning. Whatever reasons are brought forward to justify a critical view of Scripture, they must be “cast down” with spiritual weaponry (2 Cor 10:4-5). You cannot have the Living God calling upon us to trust in and learn from the Scriptures, while men attempt to persuade us they may not be valid. If the same One who inspired Scripture cannot maintain its integrity, how will we be able to believe He can “keep us from falling (Jude 24-25)? If His power cannot keep His Word, how can it keep us (1 Pet 1:5)?

You cannot have the Living God calling upon us to trust in and learn from the Scriptures, while men attempt to persuade us they may not be valid. If the same One who inspired Scripture cannot maintain its integrity, how will we be able to believe He can “keep us from falling

of a brief comment. Although this verse appears to be unrelated to the subject at hand, Paul does not fear briefly commenting upon it. Obviously, he does not see this as a distraction, or moving to another subject. There is an interrelationship in all Scripture that allows for such manners. This represents the proper handling of the Scriptures (2 Tim 2:15), when men can bring them to bear upon any subject or strain of teaching. It is good to seek such versatility in our teaching.

overturned (Gen 3:15), how could mere men neutralize His word? He is a fool who supposes such a thing is possible Suffice it to say, there would be no point to this verse if there was any question at all about the total accuracy of Scripture.

Self-professed scholars may think all of this to be a mere tirade against scholarship. However, whatever calls the Word of God into question, or discourages any child of God from believing he can possess its true meaning, is not of God. Such views contradict Divine affirmation. If what these men say is true, the text before us is robbed of all power.

A Consistent Teaching Earlier in this book, we are reminded that the record of Abraham being made righteous was written “for our sake” (4:23-24). We are also reminded that what was experienced by Israel “happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Cor 10:11). History, then, has been orchestrated, and Scripture written, in order for our learning and admonition. What, then, can justify the remarkable ignorance of Scriptures extant today.

WRITTEN FOR OUR LEARNING “ . . . were written for our learning . . . ” Other versions read, “was written for our instruction,” NASB “was written for our instruction,” NIV and “was written to teach us.” NIB It is not that Moses and the Prophets purposed to write for our benefit, although it was revealed to the Prophets that this was the case (1 Pet 1:12). The writing was under Divine supervision, and with a Divinely established purpose – “our learning.” This was not the only purpose for which those things were written, although it can be argued that it was

THINGS WRITTEN AFORE TIME “For whatsoever things were written afore time . . . ” Other versions read, “For whatever was written in earlier times,” NASB “For everything that was written in the past,” NIV “For whatever was written in former days,” NRSV “Now those things which were put down in writing before our time,” BBE “Such things were written in the Scriptures long ago,” NLT and “And all these things which were written so long ago.” NJB Be clear, this is not speaking of mere history.

It is no wonder that Jesus spoke of the Scriptures as testifying of Him (John 5:39). Early believers were considered “more noble” because they “searched the Scriptures daily” (Acts 17:11). The Scriptures are for the advancement of the

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believer, for promoting spiritual learning, the knowledge of God, or familiarity with the ways of the Lord.

thought of God in the world that did not have its genesis in Scripture. Apart from Scripture, we do not have the faintest idea about salvation, grace, Divine love, an eternal inheritance, or the end of the world. We are wholly reliant upon Scripture for an understanding of the day of judgment, the necessity of atonement, and the availability of remission. Truly, they were written for “our learning.”

teaches us (Eph 4:20-21), will teach us in direct proportion to our knowledge of Scripture.

PATIENCE AND COMFORT OF THE SCRIPTURES “ . . . that we through patience and comfort of the scriptures . . . ” Other versions read, “that through perseverance and the encouragement of the Scriptures we might have hope,” NASB “so that t h r o u g h e n d u r a n c e a n d t h e encouragement of the,” NIV “so that by steadfastness and by the encouragement of the scriptures,” NRSV “so that through quiet waiting and through the comfort of the holy Writings,” BBE and “They give us hope and encouragement as we wait patiently for God's promises.” NLT

Scripture Is Not A Charm Whether intentional or not, the Scriptures are often treated like a magical charm. People imagine that there is safety or virtue in having a Bible in their home or possession, while they remain fundamentally ignorant of what it contains. Untold multitudes delight in confessing they believe every word in the Bible, even though they have scarcely read anything in it. Perhaps they would not speak in this manner if they were better acquainted with what the Scripture says.

Let it be clear, there is nothing pointless in Scripture, and thus no part of it is to be neglected. The more we are subjected to them, the more we learn, for they are written for our learning. No part of the Bible is “nothing but leaves” (Mark 11:13). To put it another way, there is precious fruit in every Scriptural text to be eaten and digested. No part of the Bible

Moses and the Prophets

The “things written afore time”

Here personality is assigned to the Scriptures. They become the source from which needful graces are obtained. This ministry of Scripture unveils something of the meaning of Christ’s words: “the words that I speak unto you, they are spirit, and they are life” (John 6:63b). God declared His Word works, accomplishing what He has determined. “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa 55:10-11).

Nothing in Scripture is dispensable. Nothing is optional, to be placed on the shelf of neglect. The Holy Spirit did not move men to write things we do not need to know. Further, if the Scriptures were written for our learning, we should be about the business of learning from them.

refers to the writings of Moses and the Prophets, which men call the “Old Testament.” There is no section of Scripture so little known among professing Christians as this. Some have even created theologies that teach men they have no further need for this part of the Bible. It was only for the Jews, they say. But our text says it was written “for our learning.”

is mere history. No inspired writing is the privately conceived opinion of its writer. Nothing in Scripture is dispensable. Nothing is optional, to be placed on the shelf of neglect. The Holy Spirit did not move men to write things we do not need to know. Further, if the Scriptures were written for our learning, we should be about the business of learning from them.

This condition is what accounts for the Word of God growing (Acts 12:24a), increasing (Acts 6:7), being multiplied (Acts 12:24b), and prevailing (Acts 19:20). In all of those cases, it was both spoken and received. What marvelous things are realized “through the Scriptures!”

It is not possible for spiritual advancement in any sense to be realized independently of the Scriptures. Even your fellowship with the Lord depends upon your relationship to His Word, by which you live (Matt 4:4). If you come away from the Scriptures to have fellowship with God, you leap into the dark, and will be controlled by imaginations. Those who treat the Scriptures with neglect, or even disrespect, have thereby revealed their distance from the God who gave them. The Lord Jesus, who personally

Unlearned and Disadvantaged

If the Scriptures have been written for our “learning,” then those who do not know them are “unlearned.” The deplorable level of ignorance concerning Scripture that exists in the church is a transgression of the greatest sort. If God had the Scriptures written to give us an advantage, we are never more disadvantaged than when we are ignorant of them. There is not a valid

Patience “Patience” is required because of the adversities and trials we face in this world. This quality refers to endurance, perseverance, and continuance. The word includes the idea of constancy, or steadfastness, as well as that of endurance and survival. The person with “patience” does not live by fits and starts, fighting the good fight of

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faith only occasionally, while having long periods of spiritual inactivity.

The Scriptures comfort or encourage us because of the many promises affirmed therein. They do so through the various accounts of triumphant faith. They confirm to us that the mighty God of heaven undergirds those who embrace His purpose, and are willing to do His will. Who can describe the impact that accounts like David and Goliath, Daniel and the lion’s den, and the three Hebrew children and the fiery furnace, have had upon the faithful? What of the conquering of Jericho, the rebuilding of the walls of Jerusalem under the leadership of Nehemiah, or the slaying

written, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure” (1 John 3:2-3). The purity God requires is not possible without the “hope” to which He has begotten us. Uncertain disciples cannot become or keep pure. Life is too challenging for those who are unsure of their eternal destiny.

“Patience” carries the idea of being dependable, and able to endure lengthy periods of hardship and challenge. There is determination in “patience,” and a constant vision of the goal as well. The person with “patience” can determinedly go into a den of lions or a furnace of fire. The threats of the enemy do not push such a person off of the narrow way. Hardship does not remove him from the highway of holiness.

This hope does not come through prayer, but “by the patience and comfort

Our text says that such “patience” comes through the Scriptures. By this, the Spirit means that the Scriptures fuel patience. They contain words that strengthen an enduring spirit like food nourishes the body. The Lord has placed accounts in Scripture that help to produce endurance in His people. There are teachings and exhortations in Scripture that reveal the sense, or rationality, of “patient continuance” (Rom 2:7). They also confirm the utter insanity of dropping out of the race, or thinking it can be won without running at all.

To be encouraged and consoled is good, but that is not enough either. We do not live by patience, nor are we saved by comfort. They are both blessed and obligatory, but they are streams that empty themselves into a vastly larger depository. That depository is hope, by which “we are saved”

If it is true that such “patience” is the result of exposure to the Scriptures, then perseverance is impossible for those who are fundamentally ignorant of them. The possibility of finishing the race that is set before us is directly proportionate to our familiarity with the good word of God.

of the hosts of threatening Sennacherib! What determinations to be faithful to God have been aided by Ezekiel’s valley of dry bones, and Daniel’s stone hewn out of a mountain without hands! And, what of the unlikely exaltation of Moses, Joseph, and Daniel! Indeed, we do receive comfort “of the Scriptures.”

of the Scriptures .” If the Scriptures are strange to me, hope will not be within me. If the Word of God makes no sense to me, I will not be persuaded “He is able to keep that which I have committed unto Him against that day” (2 Tim 1:12).

The postulate of this text is that if we have hope, we will triumphantly cross the finish life! This “hope” is described as “an anchor of the soul, both sure and steadfast, and which entereth into that within the veil” (Heb 6:19). It keeps the soul from drifting aimlessly upon the sea of life. It sustains the soul in times of trial and discouragement. Hope is like a bright star that cannot be hidden by the dark clouds of difficulty. It penetrates through the darkness, convincing the soul of a “better country (Heb 11:16), and a morning that will dawn with full and undiminished joy for the believer (Psa 30:5).

Comfort Endurance is not the only thing required to complete our race. We also need comfort, consolation, and encouragement. This is encouragement through counsel, exhortation, or entreaty. The human spirit must be lifted up, encouraged, and helped to see the truth of God, if we are to persevere.

MIGHT HAVE HOPE Patience and comfort are not ends of themselves. There is a purpose for them both – an objective that is higher than patience and hope themselves. It is not enough to merely plod along in the life of faith every day. To be encouraged and consoled is good, but that is not enough either. We do not live by patience, nor are we saved by comfort. They are both blessed and obligatory, but they are streams that empty themselves into a vastly larger depository. That depository is hope, by which “we are saved” (Rom 8:24-25).

It is not coincidence that the Holy Spirit is called “the Comforter” (John 14:16,26; 15:26; 16:7). Some versions translate “Comforter” as “Helper,” NKJV,NASB

“Counselor,” NIV or “Advocate.” NRSV

Because the Scriptures were written under His direction (2 Pet 1:21), the nature of the Spirit Himself is found in them. What He is said to do, is also affirmed of the Scriptures. The two cannot be separated.

Because hope is anchored in heaven, the “powers of the world to come” are brought to us through it (Heb 6:5). The effectiveness of Abel, Enoch, Noah, Abraham, Joseph, David, and the holy

God has begotten us again to a “living hope,” or one that dominates and is triumphant. That hope is the engine that promotes personal purity. As it is

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Prophets is traceable to more than their accounts in Scripture. The Word of God has made us aware of these holy men, and has acquainted us with both their manners and triumphs. But these men are still alive, for God is still their God. God “is not the God of the dead, but of the living” (Matt 22:32). They are now among the “great cloud of witnesses” that surrounds us (Heb 12:1). In ways

transcendent to our intellect, we are helped by these noble souls whose records are in the Bible. We have been called into their fellowship (Heb 12:23), and their effectiveness to us now is owing to their persons, not merely a historical record of them.

thereby causing hope to flourish within us. All of this helps us to be gracious and forbearing of the household of faith, assisting us in the sacred work of bearing with their infirmities, and not allowing them to be an occasion for the flesh. There is no way to fully measure the impact of a thriving hope upon the soul. It tends to lift the spirit, giving a reason keep the faith and finish the race.

This is another reason why the Scriptures bring us patience and comfort,

GRANTED TO BE LIKE-MINDED

“ 5 Now the God of patience and consolation grant you to be

as it really was all along. When once it dawns upon the human spirit that the

I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them” (Ezek 36:26). Commitments to Those in Christ

I am always edified by the consideration of God’s extensive involvement in our salvation. It is a circumstance that my former theology did not easily allow. I was led to believe that the preeminent role in salvation was that of man himself

‘ “That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man . . . ” (Eph 3:17). ‘ “Now the Lord of peace Himself give you peace always by all means . . . ” (2 Thess 3;16). ‘ “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another” (1 Thess 4:9). ‘ “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him” (Eph 1:17). ‘ “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ” (Eph 6:23). ‘ “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you” (1 Thess 3:12). ‘ “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ” (2 Thess 3:5). ‘ “Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in

LIKE-MINDED one toward another according to Christ Jesus.” I am always edified by the consideration of God’s extensive involvement in our salvation. It is a circumstance that my former theology did not easily allow. I was led to believe that the preeminent role in salvation was that of man himself – that he largely determined the strength with which he addressed matters of salvation as well his eternal destiny. It was not a very comforting view, for my own weaknesses constantly confronted me. It was not a moral weakness, pulling me into immorality, but a lively awareness that God required more of me than I seemed able to give. Of course, my theology comforted me with thoughts like, “We are all sinners. The only difference is that we are forgiven.” Or, “After all, we are only human.” Or, “If we do our best, that will be enough.” Or, “God understands, and really does not mean we have to do everything He requires.” . . . etc.

demands of God are very real, and that we do not have the option of ignoring or mitigating them, the involvement of God in our salvation becomes a most comforting thought. Before dealing with this verse, allow me to confirm to you that what it declares is in strict accord with the rest of Scripture. God is consistently declared to interface with His people.

Commitments to Israel

‘ “ . . . I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it” (Isa 58:14). ‘ “ . . . and I will cause you to dwell in this place” (Jer 7:3). ‘ “ . . . I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name is The LORD” (Jer 16:21). ‘ “A new heart also will I give you, and a new spirit will I put within you: and

All of that is as foolish to me now

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you that which is well pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Heb 13:20-21. ‘ “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Pet 5:10).

now traced back to God Himself: “patience and comfort” (15:4). It is the relation of Deity with the Scriptures that gives them power. That is why we can “live by every word of God” (Lk 4:4). It is what makes them “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim 3:16-17).

Yet, this is accord is consistently set before the people of God as something to be attained. “That ye may with one mind and one mouth glorify God . . . be of one mind . . . with one mind striving together for the faith of the gospel . . . having the same love, being of one accord, of one mind . . . be ye all of one mind . . . Be of the same mind one toward another . . . be perfectly joined together in the same mind and in the same judgment.” (Rom 15:6; 2 Cor 13:11; Phil 1:27; 2:2: 1 Pet 3:8; Rom 12:16; 1 Cor 1:10).

These are only a very small sampling of the texts that affirm the participation of God in our personal lives. These things are not intended to suggest we have no involvement ourselves. They ARE intended to confirm we cannot fulfill our responsibilities without the Lord. There is no point in salvation where we grow beyond the need for God to “work in us both to will and to do of His good pleasure” (Phil 2:13). Blessed, indeed, is the person who knows this and relies upon it. Such will be given great advantages.

Now the Apostle prays a blessing

There is no point in salvation where we grow beyond the need for God to “work in us both to will and to do of His good pleasure” (Phil 2:13). Blessed, indeed, is the person who knows this and relies upon it. Such will be given great advantages.

THE GOD OF PATIENCE AND CONSOLATION “Now the God of patience and consolation . . . ” Other versions read, “Now may the God who gives perseverance and encouragement . . .” NASB

upon the brethren. He calls upon the “God of patience and consolation” to do something special among the saints. It is a work worthy of God, for it can be done by no one else.

Is there any question about the priority of this matter? And yet one can scarcely find a single congregation that enjoys any measurable degree of spiritual oneness. It is no wonder that the church is virtually powerless, for “every city or house divided against itself shall not stand” (Matt 12:25).

“May the God who gives endurance and encouragement . . . ” NIV and “May the God of steadfastness and encouragement . . .” NRSV This is staple fare for the righteous – hearing who God is. Later in this book, the Spirit will refer to God as “the God of hope” (15:13) and “the God of peace 15:33; 16:20). Elsewhere He is referred to as “the God of all comfort” (2 Cor 1:3), “the God of love and peace” (2 Cor 13:11), and “the God of all grace” (1 Pet 5:10).

GRANT YOU TO BE LIKE-MINDED

“ . . . grant you to be LIKE- MINDED one toward another . . . ” Other versions read, “grant you to be of the same mind with one another according to Christ Jesus,” NASB “give you a spirit of unity among yourselves,” NIV “grant you to live in harmony with one another,” NRSV

However, our text brings this down to the personal level – that of one believer with another. Some brethren cannot to be received, while others are despised. We are not to be peaceable with some of God’s children, and judgmental toward others. Emphatically, believers are exhorted, “be at peace among yourselves” (1 Thess 5:13). That involves seeking to edify one another. It means self interests are to be forfeited when Christ’s brethren can be advantaged by that forfeiture.

This language holds forth God as the Source of what we need. James reminds us that “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (James 1:17). How precious it is to consider these things.

“make you of the same mind with one another,” BBE “grant you to think in harmony with one another,” NAB “help you live in complete harmony with each other,” NLT and “give you all the same purpose.” NJB

Who is able to measure the Divine impact that would be brought to bear upon the church if this prayer was being raised up to God? The lack of like- mindedness among professed believers is staggering. It is the cause of all sectarianism, factionism, and division. It is the source of endless debates and theological confusion.

Such a work is too challenging for “the natural man.” In fact, it is utterly hopeless. Some measure of like- mindedness may be achieved for a fleeting moment, but our text is not speaking of that type of unanimity. This is precisely why “the God of patience and consolation” is called into the picture. We need His help!

God is the God of patience because He gives patience, and the God of comfort because He gives comfort.

Notice, the very things said to come to us through the Scriptures, are

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attitude of Christ Jesus,” NLT and “following the example of Christ Jesus.” NJB

The Role of Patience and Consolation

The holy angels are also joined to the purpose He is fulfilling, and enter heartily into their work. Wherever there is an individual who has His commandments, keeps them, and loves Him, Jesus says, “I will love him, and will manifest Myself to him” (John 14:21). Of such a person, Jesus also says, “My Father will love him, and We will come unto him, and make Our abode with him” (John 14:23). The measure of the individual’s faith is not the determining factor for Divine fellowship. Whether or not everything is seen clearly does not determine if the Father and Son take up their abode with us. Rather, it is the person’s sensitivity to, and love for, the Savior that is the qualification for the blessing.

Patience, or endurance, and consolation, or comfort, are to like- mindedness what the showers are to parched ground. They promote being of the same mind, for those who are “enduring all things” tend to think alike. Their focus tends to be the same. Those who are walking in “the comfort of the Holy Spirit” are being led toward the same values and objectives.

The idea here is that it is a unity with Christ that produces a unity with one another. Christ is “one” with His people, for they have been made “one spirit” with Him (1 Cor 6:17). They are “members of His body, of His flesh, and of His bones” (Eph 5:30). Any disunity among the members is clearly not of Christ, for He dwells in their hearts by faith (Eph 3:17), and manifests Himself to them (John 14:23).

All of God’s gifts are designed to orient us for glory, and insulate us against the eroding effects of this present evil world. That very circumstance causes the recipients of patience and consolation to be drawn together. Apart from the experience of those Divinely originated

There is nothing about Christ or His salvation that will drive a wedge between those who are joined to Him. He who loves us (Gal 2:20), cannot move us to

We cannot expect more for fellowship with us than Jesus requires for fellowship with Himself Such an attitude is not according to Christ. It contradicts His spirit as well as His word. But when we are LIKE- MINDED, looking in the same direction, desiring the same habitation, and sustained by the same God, we are living “according to Christ.” It is a blessed privilege, indeed, to be in such accord with the Savior.

There is nothing about Christ or His salvation that will drive a wedge between those who are joined to Him. He who loves us (Gal 2:20), cannot move us to despise one another. He who did not come to judge the world, but to save it (John 12:47), will not move us to judge one another. He who prayed that we might be “one” with Himself and the Father will not promote division among us.

Jesus Did Come to Bring Division

It is quite true that Jesus did not come to bring peace, but a sword, setting one person against another (Matt 10:34- 36). However, that division was not among believers, but involved a division between believers and unbelievers, wheat and tares, the righteous and the unrighteous.

mercies, however, like-mindedness will remain a mere idea with no hope of ever being fulfilled. ACCORDING TO CHRIST JESUS

despise one another. He who did not come to judge the world, but to save it (John 12:47), will not move us to judge one another. He who prayed that we might be “one” with Himself and the Father will not promote division among us. Such things are “not according to Christ” NKJV (Col 2:8).

“ . . . according to Christ Jesus.” Other versions read, “as you follow Christ Jesus,” NIV “in accordance with Christ Jesus,” NRSV “as you follow Christ Jesus,” NIB “in harmony with Christ Jesus,” BBE “in keeping with Christ Jesus,” NAB “with the

When division is found among the people of God, it has not been caused by Jesus. Someone has made a place for the devil, for “God is not the author of confusion” 1 Cor 14:33).

Jesus Is the Measure Jesus is the measure of all valid Kingdom activity. He works in perfect concert with the Father and the Spirit.

ONE MIND AND ONE MOUTH

“ 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” There is a purpose for God ministering patience and consolation. There is a high and lofty reason for refraining from

efforts to please ourselves, and seeking to please our brethren “unto edification.” Being “LIKE-MINDED one toward another” is not an end of itself, and ought not to be so considered. While some make unity their primary objective, our text

reveals it is really secondary.

GLORIFYING GOD WITH ONE MIND AND ONE MOUTH “That ye may with one mind and one mouth glorify God.”Other versions

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read, “that with one accord you may with one voice glorify the God,” NASB “so that with one heart and mouth you may glorify the God,” NIV “so that together you may with one voice glorify the God,” NRSV and “Then all of you can join together with one voice, giving praise and glory to God.” NLT

not the same thing. Praise has to do with singing or articulating honor to God – thankfully acknowledging what He has done. Various instruments can be used to praise the Lord, such as the trumpet, psaltry, and harp (Psa 150:3-4).

admonition to all believers is, “be of one mind” (2 Cor 13:11). As we strive, or work, together, it is to be “with one mind” (Phil 1:27). This is being “of one accord, of one mind” (Phil 2:2).

Being of “one mind” is not seeing everything the same way – although that is certainly the ideal. Our text has already acknowledged that some do not see eating meat the same way. Others do not consider days in the same manner. To be of one mind is not to see to it that there is perfect accord in our views of meats and days. Those areas are not high enough for the challenge of “one mind.”

This is not speaking about, what men are now calling, a praise and worship service, although prayer and praise are surely involved. This involves more than perfunctory actions. The mind is included as well as the mouth.

Glorifying God goes even deeper than praise. It is more than acknowledgment of His greatness and virtues. Glorifying God has to do with bringing Him honor. It involves magnifying the Lord, so that His Person overshadows everything else. His prominence is more clearly seen when He is glorified.

If Christ has “received us to the glory of God” (Rom 15:7), then God is also glorified by our reception of one another. In that reception, we acknowledge the saints are God’s workmanship and Christ’s brethren.

In the unity of God’s people, the power of the Gospel and the effectiveness of the grace it announces is seen, thereby bringing glory, or honor, to God. This is the kind of glory or honor mentioned in First Corinthians. If, in the course of their

Our minds are to be gathered together around Christ Jesus. “One mind” speaks of perceiving Him as the Son of God, and Him in whom we are made complete. “One mind” focuses on standing before Him faultless, and labors to that

The thought occurs to me that God cannot be glorified by a church that does not receive one another. Neither, indeed, can He be honored by those who are in fundamental disagreement with one another. As soon as contention, the despising of brethren, and judgmental attitudes surface, God ceases to be glorified in the sense of our text. I say “in the sense of our text,” because God will eventually be justified in all of His sayings. He will disown those who have disowned or despised His people, for they have exhibited a spirit that has its genesis with Satan, and is “not according to Christ.” If we knew nothing more than this, we would vigorously shun any attitude that moved us to look down upon, or judge, those who are living with a good conscience before the Lord. If they have a weak and immature faith, we will not despise them. If they are freed by their conscience to do things our conscience does not allow, we will not judge them. In this manner, an environment is produced in which God can be glorified. The absence of these qualities produces a arena in which God is not glorified.

God will eventually be justified in all of His sayings. He will disown those who have disowned or despised His people, for they have exhibited a spirit that has its genesis with Satan, and is “not according to Christ.”

gathering, a wave of insightful speaking took place, and a stranger, unlearned in the ways of God, came in, upon hearing it “he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth” (1 Cor 14:24-25). Through their unified speaking, God was glorified, and honor was brought to Him.

end. The brother who feels he cannot eat meat, and the one who knows he can eat meat, can be perfectly joined together “in the same mind.” They can live for the same purpose and the same Person. They can maintain a pure conscience, and wait for the coming of the Lord. They can be determined to suffer for Christ, stand against the wiles of the devil, and obtain the prize. That is the “one mind” that brings glory to God.

In this sense, glory is not the praise itself, but results from the praise or prophecy.

And how is this “one mind” realized? It is the product of God’s own working. It is God Himself who grants us to be “LIKE-MINDED one toward another” (verse 5). There is no question about us entering into the process. After all, we are the ones who are admonished to not please ourselves, but please our neighbor to his edification (verses 1-2). But it is God who causes us to be LIKE-

God Glorified What does it mean to glorify God? Is this a synonym for praise? It is true that we are “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into his marvelous light” (1 Pet 2:9). However, praise and glory are

One Mind Before there can truly be “one mouth,” there must be “one mind.” This is a single mind-set that reflects “the mind of Christ” (1 Cor 2:16). This is the standard for those in Christ. The

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MINDED.

One Mouth When God grants His people to be “LIKE-MINDED toward one another,” it affects their mouths as well as their minds. In fact, the mind and the mouth become coordinated when Divine power is realized. It is not possible to “speak the same thing” unless we have “one mind.”

oppositions of kings and princes were vain, and that they were but vassals of God, fulfilling His desire, while He overturned their’s. They articulated how Herod, Pontius Pilate, the Gentiles, and the people of Israel had conspired against Jesus, only to “to do whatever Your hand and Your purpose determined before to be done.” Their faith rose to the occasion, as with “one mouth” they called upon the name of the Lord. “Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus” (Acts 4:29-30). The fact that God was glorified is confirmed by what followed their prayer. “And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness” (verse 31). A marvelous and unparalleled unity swept through that holy band of people, as they cut loose from the world in a remarkable way. With great power the Apostles gave witness to the resurrection of Christ, and “great grace was upon them all” (verses 32-33). God was glorified

A Principle to be Seen There is a Kingdom principle to be seen here – a way in which the benefits of God are realized. It is AS we are engaged in pleasing the Lord that grace is given to us. When we extend ourselves to do what God has said, we will experience the power of God, thereby causing our efforts to be effectual.

An Example of “One Mouth”

An example of “one mouth” is seen in one of the prayers of the early church. At one point, “the rulers, and elders, and scribes, and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.” They called Peter and John to task for preaching the Gospel, and “commanded them not to speak at all nor teach in the name of Jesus” (Acts 4:5-18). Because they could find no cause to

It is much like the palsied man who was let down through the roof to the feet of Jesus. Although he had never walked, Jesus said, “Arise, take up thy bed, and walk” (Mark 2:9). Jesus said the same thing to a man by the pool of Bethesda. He had not walked for thirty eight years, yet Jesus said, “Rise, take up thy bed and walk” (John 5:8). In both cases, human effort was met by Divine

If we desire to glorify God with “one mind,” we must first extend ourselves to receive one another without disputations, and cease from judging one another. It is essential that we seek to edify one another. Where that effort is missing, the pursuit of unity and “one mind” are vain pursuits.

Prior to that event, there was an intense interest among the disciples in edifying one another. After Jesus had ascended into heaven, “all continued in prayer with one accord” (Acts 1:14). Without so much as a note of disagreement among them, they depended upon the Lord to guide their choice of Judas’ replacement (1:15-26). When the day of Pentecost was “fully come,” they were “all with one accord in one place” (Acts 2:1). Even after 3,000 souls were added to the church (2:41), they all continued “daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people” (2:46).

power, thereby producing the desired effect. If either man would have remained on their bed, making no effort to rise and walk, both would have remained there. Their faith brought them into the process in which God empowered them to do what nature was impotent to accomplish.

punish them, however, they “threatened them,” and “let them go” (Acts 4:21). What they then did is noteworthy.

Upon being let go, Peter and John immediately went to “their own companions,” reporting the things that had been done. Upon hearing of the threats of the very people who killed Jesus, the magnificent unity of the believers surfaced. It is written, “And when they heard that, they lifted up their voice to God with one accord, and said . . . ”

So it is with our text. If we desire to glorify God with “one mind,” we must first extend ourselves to receive one another without disputations, and cease from judging one another. It is essential that we seek to edify one another. Where that effort is missing, the pursuit of unity and “one mind” are vain pursuits. God will not empower those who are not engaged in the work of edifying one another. However, where people are serious about that activity, God will grant them to be “LIKE-MINDED,” and they, in return, will glorify Him.

Their prayer evidenced strong faith and insight, as they recalled pertinent Scriptures, and confessed they knew their God was able to deliver them. With “one mouth” they glorified God. They confessed He was the God who made heaven, the earth, the sea, and everything in them. They acknowledged that the

When Peter and John were released from prison, their “companions” were still together in both mind and body. There were no divisions among them, and they were seeking to “please” their “neighbor.” In that state, God granted them to be “LIKE-MINDED,” and they followed through by glorifying Him with “one mind

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Himself for me” NKJV (Gal 2:20). And again, “For to me to live is Christ” (Phil 1:21). When that kind of spirit pervades the church, the blessing of God is on the

and one mouth.”

does not come through and because of Jesus. He gives no graces and no benefits that are not administered by the Lord Jesus Christ! We do well, therefore, to

Our text, then, is not mere theory. It has been lived out by others before us, and we do well to follow in their steps.

THE FATHER OF OUR LORD JESUS CHRIST God is “our Father” who is in heaven, and we rejoice in that circumstance. However His primary relationship is to Christ Jesus, not to us! The Holy Spirit makes a frequent point of this, hereby confirming its importance: “the Father of our Lord Jesus Christ” (2 Cor 1:3; Eph 3:14; Col 1:3). He is also called “the God and Father of our Lord Jesus Christ” (2 Cor 11:31; Eph 1:3; 1 Pet 1:3). Additionally, we read of Him as “the God of our Lord Jesus Christ” (Eph 1:17).

When that kind of spirit pervades the church, the blessing of God is on the way. He will grant it to be “LIKE-MINDED,” that with “one mind and one mouth” they may glorify Him. A commonality will thus be found in our focus, as well as our thinking and speaking.

consider Jesus the center of our lives.

way. He will grant it to be “LIKE- MINDED,” that with “one mind and one mouth” they may glorify Him. A commonality will thus be found in our focus, as well as our thinking and speaking. How blessed it is to be involved in such a marvelous working – and it is all according to Divine purpose.

Let it be clear, the working of God does not center in us, or even in the church. The locus of the Kingdom is Jesus Himself. Everything God gives comes through His Son. Everything He receives comes through Him as well. God receives no glory that

Allow me to state this in the words of Scripture. “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave

CONCLUSION

There is a certain refreshment that comes from seeing and participating in these things. Test and see if this is not the truth. When the saints are seeking to edify one another, the blessing of God is upon them. There is a greater degree of spiritual understanding, and less of a

brought to our Lord.

All of this occurs because God does not dwell where there is no interest in strengthening and encouraging His people.

Conversely, where edification is not the focus, all manner of fleshly expressions begun to erupt. When edification has no place in the church, the flesh comes off of the cross on which God

However, where self interests are forfeited in order to give advantages to those who are living by faith, “great grace” will surely be experienced.

Conversely, where edification is not the focus, all manner of fleshly expressions begun to erupt. When edification has no place in the church, the flesh comes off of the cross on which God placed it. Leaders tend to be more corrupt, and people tend to be more foolish. The Word of God loses its place of prominence, and opinions are given too much weight.

I cannot close this lesson without again emphasizing the active role God Himself plays in our salvation. His is not a mere historical role, but a contemporary one. He is in the business of giving grants – granting, for example, that we be “LIKE-MINDED.” He can give us patience, and desires to do so, for He is the “God of patience.” He can give us comfort, seeing to it that we are encouraged and strengthened on our way to glory, for He is “the God of comfort.”

proneness to despising and judging one another. In an environment of edification, we progress toward having one mind and one mouth. Consequently, more glory is

placed it. Leaders tend to be more corrupt, and people tend to be more foolish. The Word of God loses its place of prominence, and opinions are given too much weight.

You cannot give God too much credit in our salvation, even though some

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theology leaves people thinking that is possible. God is glorified when we see and confess His prominence and incessant activity in salvation. No person should draw back from honoring Him by confessing His indispensable involvement.

not found without the required resources, everything comes to us through the Lord Jesus Christ. The excellence of this arrangement is seen in the fact that He is able to be touched with the feeling of our infirmities. This is because He was tempted in all points like as we are, although He was without sin. God honors Jesus for the great work He has done in

our behalf. When we will serve Jesus by living for Him, or “according to Christ,” God will also honor us. Jesus said, “If any man serve Me, let him follow Me; and where I am, there shall also My servant be: if any man serve Me, him will My Father honor” (John 12:26). Now, that is the kind of blessing you want to obtain, and in Jesus, you surely can!

Also, in order to ensure that we do not come short of the goal, or that we are

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801

A place where believers can meet, fellowship, be edified, and express themselves.

Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed])

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WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm

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The Epistle to the Romans

Lesson Number 46

TRANSLATION LEGEND: ASV=American Standard Version, BBE=Bible in Basic English, DRA=Douay-Rheims KJV=King James Version, NKJV=New King James Version, NAB=New American Bible, NASB=New American Standard Bible, NAU=New American Standard Bible 1995, NIB=New International Bible, NIV=New International Version, NJB=New Jerusalem Bible, NLT=New Living Translation, NRSV=New Revised Standard Version, RSV=Revised Standard Version, YLT-Young’s Literal Translation.

------------------- Bible Translation Codes with Identification --------------------

GLORIFYING GOD TOGETHER GLORIFYING GOD TOGETHER

15:7 Therefore receive one another, just as Christ also received us, to the glory of God. 8 Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, 9 and that the Gentiles might glorify God for His mercy, as it is written: "For this reason I will confess to You among the Gentiles, And sing to Your name." 10 And again he says: "Rejoice, O Gentiles, with His people!" 11 And again: "Praise the LORD, all you Gentiles! Laud Him, all you peoples 12 And again, Isaiah says: "There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope." 13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. NKJV (Romans 15:7-13)

INTRODUCTION

While we are all individual believers, that is not all we are. We are part of an exceeding large number – the “body of Christ,” and are “members in particular” (1 Cor 12:27). This vast multitude is described as being “out of every kindred, and tongue, and people, and nation” (Rev 5:9). So far as territory is concerned, the larger part of this number are “Gentiles.” Although the covenantal workings of God were not directed to the Gentiles, or “nations,” yet they have become participants in His “great salvation.” The Gentiles were, in a very real sense, “not a people” (1 Pet 2:10).

This is a most marvelous consideration! The Spirit has affirmed that God’s earlier dealings were confined to the Jews, “to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever” (9:4-5). They are the “good olive tree” into which we Gentiles have been “grafted.” They are the “natural branches” who shall yet be grafted “into their own olive tree” (11:24). The Law, all of the prophets, and

all of the promises, were given to them. John the Baptist came from them, as well as our blessed Savior Himself. And yet, we Gentiles are now found in the Savior that came unto them (John 1:11). “This is the LORD'S doing; it is marvelous in our eyes” (Psalm 118:23).

All of this is highly relevant to this section of Scripture. The issue of weak faith, the eating of meats, and the observance of days, was, among other things, a result of the mingling of Jew and Gentile in a common “body.” Different background! Different spiritual pedigree!

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‘ “For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.” (Zech 52:6) ‘ “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh.” (Ezek 11:19)

for them (Eph 5:29). He does not judge them because they lack understanding, but teaches them “as the truth is in Jesus” (Eph 4:20-21).

OUTLINE

< THIS IS WHAT WE ARE TO DO (15:7) < JESUS, A SERVANT TO THE CIRCUMCISION (15:8) < THE ACCEPTANCE OF THE GENTILES (15:9-12) < A FILLING ACCOMPLISHED BY GOD (15:13)

When, therefore, these attitudes are found among those professing His name, they reveal, to some measure, an absence of fellowship with Him. Jesus does not fellowship with individuals in despising those who have believed on Him, regardless of the infancy of their faith. Nor, indeed, does He join with them in judging those for whom He intercedes, because they do not see things exactly as they do.

JESUS CHRIST ‘ “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.” (John 10:16)

Differing perspectives.

THE APOSTLES ‘ “For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another.” (Rom 12:4) ‘ “For we being many are one bread, and one body: for we are all partakers of that one bread.” (1 Cor 10:17) ‘ “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.” (1 Cor 12:12) ‘ “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.” (Col 3:15)

The distinction between Jew and Gentile was the result of God’s own working. From the natural point of view, it is the only external distinction among men that was originated and sanctioned by God Himself. Hence, if He has brought both of them together in Christ Jesus, there is no further basis for a distinction between them. In this section of Romans, humanly conceived distinctions erupt in one brother despising another. It also occurs when one brother judges another. In both instances, the action is forbidden by God. The very nature of our salvation also prohibits such attitudes.

It will do no good to attempt to justify despising or judging the people of God. There is no place for it. That is the purpose for this text. However, the Spirit will not simply forbid us to do these things. He will assist us to see why they are utterly unreasonable to faith. He will show us that the purpose of God, when understood, makes no allowance for such conduct. He will seek to convince us that such an abundance has been revealed about Divine intent, that no question should exist on this matter. That is something of what is involved in this marvelous text.

MY PERSONAL EXPERIENCE I have taken the time to say these things because of my own miserable background. Because of my own ignorance, and the flawed doctrine to which I was subjected, I did exactly what the Spirit here forbids: despising and judging those who have faith in Christ. I know something of the confusion that this

In Christ, we have been brought together to serve and glorify God together. Further, we will see that if that togetherness is interrupted by the carnality and capriciousness of men, no further purpose for salvation exists. Division among God’s people contradicts the prophecies of the prophets, the preparatory ministry of John the Baptist, and the words of Jesus Himself. If what we call “salvation” does not join us together, we lack evidence that we have even been saved at all. There is simply too much revealed on this subject for it to be questioned.

THE POINT The point of all of this is that despising or judging our brethren can only occur when we forget we are “one body.”

Even though I struggled to disqualify them from Divine acceptance, my own conscience shouted back to me, telling me they were not worthy of being excluded form Divine acceptance. Thus, I should receive them.

THE PROPHETS ‘ “Thy watchmen shall lift up the voice;

with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.” (Isa 52:6) ‘ “And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them.” (Jer 32:39)

Jesus does not preside over multiple bodies, because He Himself is not “divided” (1 Cor 1:13). Jesus does not despise the members of His body, but rather nourishes and cares

attitude generates. Frequently, more than I dare to imagine, I confronted people whom my theological stance forced me judge or despise. Yet, many of these very

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people possessed spiritual qualities I knew were superior to my own. Even though I struggled to disqualify them from Divine acceptance, my own conscience shouted back to me, telling me they were not worthy of being excluded form Divine acceptance. Thus, I should receive them.

with a mind to please the Lord. Despising and judgmental people are neither pleasant nor peaceful. Their own view of things tends to make them harsh and abrasive. They are inclined to be rude and inconsiderate, to debate and be contentious. It is their religion that makes them this way. Yet, the Lord Jesus does not abandon such people. Rather, through the Spirit He strives with them to bring them into accord with Himself. He labors to assist them to see His people as He Himself sees them. They will never be the worse for accepting those whom He has accepted, and will always be the worse for despising, judging, or even rejecting them. Such attitudes will not, and cannot, bring any true advantage to those possessing them. They are like an

eroding leprosy to the soul, which rots both mind and heart. Praise God, there is deliverance from them in Jesus!

Therefore, it should not surprise us that the Spirit speaks to us so extensively about this subject. This is not a light matter. Nor, indeed, is it something optional, that can be ignored with impunity. Rather, this is something that deals with helping or hindering the progress of the people of God. It has to do with being a helper, or comforter, like the Spirit, or an adversary like the devil. We cannot be both, but can only be one. It confirms to our hearts that the people of God have sufficient disadvantages within and without to deal with. They need no further hindrance from us.

I am exceeding grateful to God for being delivered from this wretched experience. It forced my mouth to speak contrary to my conscience. It even tended to make me more conscience of my own view than of the Word of the Living God.

The Kingdom of Christ and of God is so ordered as to make professing believers miserable and uncomfortable when they do not live

THIS IS WHAT WE ARE TO DO

“ 15:7 Therefore receive one

merely meet the requirements of the

the truth of God without paying the penalty. We must never forget that our Lord’s return will mean the condemnation of all who “obey not the Gospel of our Lord Jesus Christ” (2 Thess 1:8). It is with this ultimate reality in mind that we are strongly urged to bring our lives into conformity with the Gospel.

At once it becomes obvious that this is not a mere formality – like recognizing one another as belonging to the same local congregation or denomination. Formalities lacking heart or affection are out of place in the body of Christ.

THEREFORE RECEIVE ONE ANOTHER “Therefore receive one another . . . ” Other versions read, “Wherefore, accept one another,” NASB “Welcome one another,” NRSV and “So then, take one another to your hearts.” BBE At once it becomes obvious that this is not a mere formality – like recognizing one another as belonging to the same local congregation or denomination. Formalities lacking heart or affection are out of place in the body of Christ.

another, just as Christ also received us, to the glory of God.” The exhortation that follows is the only acceptable response to what has been affirmed. (1 The strong ought to bear the infirmities of the weak. (2 We should not seek to please ourselves. (3 We are to seek our neighbor’s edification. (4 Christ did not please Himself. (5 God will grant us to be like-minded toward one another. (6 The aim is to glorify God with one mind and one mouth (15:1-6).

institution. Or, lower still, to live with a basic regard for satisfying self. But this is not acceptable. First, the truth is to be affirmed “constantly” (Tit 3:8), always placing it before the people of God for their consideration. Second, a hearty and consistent effort is to be expended in conforming our lives to that truth. Where either of these is missing, the people are living in transgression, and are outside of the circumference of God’s will.

The word “receive” is a profound w o r d w i t h K i n g d o m d e p t h . Etymologically, it comes from proslamba,nesqe, which here means “to grant one access to one’s heart; to take into friendship and contact.” THAYER The Basic Bible English (BBE) version captures this sense of the word: “So then, take one another to your hearts.”

This does not mean one lacking these things is instantly rejected by God. That should be evident by the word of exhortation that follows. However, failing to do what is admonished does lead to eventual Divine rejection. One cannot continue in live in contradiction of

It is imperative that we conduct our lives in harmony with the truth we have embraced. All too often, this requirement is either ignored altogether, or placed into the background of believer’s thinking. It is thought to be enough to

To “receive one another” in this

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manner cannot not accomplished through law, or out of a sense of mere obligation. This is more than the intellect, or any other natural human faculty, can do. Yet, it is imperative that it be done. The answer, of course, is found in God granting us to be “like-minded toward one another” (verse 6). It is realized when “grace and peace” come to us “from God our Father, and the Lord Jesus Christ” (1:7).

shackled to lifeless traditions that were handed down to us!

one another!

Let no believer demand more for fellowship with himself than God and Christ require for fellowship with Themselves. It may appear quite unnecessary to say such a thing, but it is very needful. We have not been received by God because of the correctness of our theology, or the absence of all flaw.

CHRIST ALSO RECEIVED US “ . . . just as Christ also received us . . . ” Other versions read, “just as Christ also accepted us,” NASB “just as Christ has welcomed you,” NRSV and “as Christ took us .”BBE And how was it that Christ received us? What did He look for in us? What moved Him to receive us unto Himself. Did He not invite us to come to Him when we were “weary and heavy laden.” And did He not receive us when we consented to “learn from” Him (Matt 11:28–29)? Did He not promise, “him that cometh to Me I will in no wise cast out” (John 6:37)? He has extended Himself to make us welcome in His presence!

TO THE GLORY OF GOD “ . . . to the glory of God.” Other versions read, “in order to bring praise to God,” NIV “for the glory of God,” NRSV “unto the honor of God,” DRA and “for the sake of God's glory.” NJB How marvelous to consider the glory of God! What does it mean for God to

All of the capacities to fulfill this word were granted when we were “baptized into His (Christ’s) death” (Rom 6:3). In that experience, we became “dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (6:11). Furthermore, we are no longer “under the Law, but under grace” (6:14). We are not debtors to the flesh, or natural part of us, to follow its depraved prompting (8:12). If we sense any inadequacy in ourselves, God has given us His own Holy Spirit, who “helpeth our infirmities” (8:26-27). Jesus is also making intercession for us (8:34), powerfully communicating to us every resource that is required to please God in all of our manners.

What possible reason can be adduced for NOT receiving one another? There is nothing about salvation that inhibits the fulfillment of this word. Our reconciliation to God does not work against it. The fact that “there is therefore now no condemnation to them who are in Christ Jesus” (8:1) contributes to the fulfillment of this requirement. The fact that we were all “digged” from the same “hole of the pit” (Isa 51:1), forbids an uncomely view of one another.

receive glory from something? It means that His power and Presence are seen in what has been accomplished. There is an obvious association of what is seen and done with the Living God. He is the explanation for what is accomplished!

It was our faith that brought us to Christ! That is what moved Him to receive us! It was our faith that moved God to “purify” our hearts (Acts 15:9). We were sanctified, being made acceptable to God, by our faith (Acts 26:18). The very righteousness of God was given to us “by faith” (Rom 1:17; Phil 3:9). We were “justified by faith” (Rom 3:28; 5:1). We are categorically told we “are all the children of God by faith in Christ Jesus” (Gal 3:26).

Make no mistake about this, God Almighty is glorified by Christ’s reception of those who were “dead in trespasses and sins,” yet have come to Him for remission and acceptance! He is glorified because He Himself drew us to Christ (John 6:44,65). He is honored because we are “made accepted in the Beloved” (Eph 1:6). What occurred when Jesus received us revealed what a marvelous work was accomplished by the Father. He put us into Christ, making Him to be our “wisdom, righteousness, sanctification, and redemption” (1 Cor 1:30). Heaven saw the working of God in our repentance, and rejoiced to the glory of the Father (Luke 15:7). When Jesus “received us,” it confirmed the immutability of God’s

“Receive one another!” Receive one another as “members of one another” (Rom 12:5; Eph 4:25). Receive one another as belonging to Christ Himself – “of His flesh, and of His bones” (Eph 5:30). Receive one another as “heirs of God and joint heirs with Christ” (Rom 8:17). Receive one another as having been delivered from the separating influences of flesh and blood! As a believer you are reminded, “ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet 1:18-19). NKJV There is no need to remain

Initially, that faith was certainly not mature faith. It was hearty, and it was “with the heart” (Rom 10:10), but it was only the beginning. Much like the blind man from Bethsaida, we saw the truth of God like “men as trees walking” (Mk 8:24). We knew there was more than we saw, and so did the Lord. Yet, He “received us” – not upon the basis of the fulness of our faith, or the precision of its vision, but upon the basis of faith itself. That is precisely how we are to receive

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promise, who at the threshold of human history declared the “Seed” of woman would bruise the serpent’s head (Gen 3:15). His promise of a New Covenant in which God would remember sins no more was corroborated (Heb 8:8-13).

“given” to Him (John 6:39; 10:29; 17:9,11,24). In His last prayer in Gethsemane, Jesus referred to those who had been given to Him, and what the Father’s will was concerning them. “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him” (John 17:1-2).

Christ received us without question. What possible reason can be presented for believers not receiving one another? It is a sin of the greatest magnitude to refuse to receive those whom Christ Himself has received. Such conduct brings no glory to God, and no promise of eternal life is given to those who do not bring glory to God?

Christ “received” us from God the Father. That is precisely why He frequently referred to those who had been

JESUS, A SERVANT TO THE CIRCUMCISION

“ 8 Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers . . . ” Although men often fail to place a high value upon the promises of God, they are always held in the highest regard in Scripture. It is through His promises that we become “partakers of the Divine nature” (2 Pet 1:4). Some have even concocted theologies that present God as having voided His promises. Such views particularly relate to Israel, to whom God is thought to no longer have any commitment. In dealing with chapters nine through eleven, I have already shown the utter folly of such views. Here again, however, the Spirit brings up God’s commitment to Israel. It is as though He

become . . . ” Another version reads, “Christ hath been made.” ASV This is something the death, resurrection, and enthronement of Jesus led to. It is an objective accomplished by His atonement. It refers to the fulfillment of the prophecies given to Israel concerning a Messiah, or “Christ.” It represents a ministry for which His vicarious atonement qualified Him.

does not imply He always did that, is still doing it, or will always do it. There is no basis for such a supposition. It reflects a simplicity that is not honoring to Jesus Christ. There are certain consistencies taking place in “the day of salvation.” However, many of them will be abruptly terminated when Jesus returns in all of His glory to “judge the world in righteousness” (Acts 17:31). His patience with sinners will come to a grinding halt. The testing of the righteous will end.

Throughout the Christian world, there are simplistic views of the statement, “Jesus Christ the same yesterday, and to day, and for ever” (Heb 13:8). This statement deals with Christ’s essential nature, not his ministry and activities. There was, for example, a time when He was “in the form of God” and

Why Say All of This? All of this may appear highly irrelevant to some, and even questionable. Our text, however, postulates Jesus becoming something. Just as surely as there was a beginning to His manhood, Jesus has present ministries that had a beginning. Before He became flesh and dwelt among us, He was not interceding for those coming to God through Him (Heb 7:25).

Although men often fail to place a high value upon the promises of God, they are always held in the highest regard in Scripture. It is through His promises that we become “partakers of the Divine nature”

In particular, our text, like much of Apostolic doctrine, is declaring the activities of Christ Jesus following His enthronement “on the right hand of the Majesty on high” (Heb 1:3). There is a strange absence of this kind of preaching in our day. No person should imagine that godliness and strong hope can be promoted while men have a sparse knowledge of what Jesus is doing now – in “the day of salvation.” We will find this passage to be conducive to understanding, spiritual strength, and the culture of a living hope.

insists that we consider them.

“was God” (Phil 2:6; John 1:1). There was also a time when He “became flesh,” and “humbled Himself and became obedient” (John 1:14; Phil 2:8). There was a single period of time when He was “tempted in all points like as we are” (Heb 4:15), and even “suffered being tempted” (Heb 2:18). He also “was made to become sin,” and “tasted death for every man” (2 Cor 5:21; Heb 2:9). These are not matters that apply to “yesterday, today, and forever.”

A theology that holds the Jews, or “the circumcision,” in disdain is a restrictive one. In this particular text, reasoning concerning the redemption that is in Christ Jesus involves Jesus being a “servant to the circumcision.” As we will see, this is a contemporary circumstance, and not a mere historical one.

A SERVANT TO THE CIRCUMCISION “ . . . a servant to the circumcision

JESUS CHRIST HAS BECOME “Now I say that Jesus Christ has

The fact that Jesus did something,

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. . . ” Other versions read, “was a minister of the circumcision,” KJV “hath been made a minister of the circumcision,” ASV and “Christ's work was to serve the circumcised.” NJB

related to God’s punishment of both Jew and Gentile (Jer 9:25).

that “circumcision” refers to all who are in Christ Jesus. The word is used in that sense: “For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh” (Phil 3:3). Believers are so identified because they “are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” (Col 2:11). However, that meaning must not be imposed upon our text, for the Spirit is showing us how Christ has received both Jews and Gentiles. In

The word “circumcising” occurs one time in Joshua 5:8, and is connected with his re-circumcision of Israel.

The argument being presented is that Christ has embraced both Jew and Gentile, and therefore we should embrace one another. This is not, then, a view of what Jesus did in the past, but what He is doing now. The Spirit is not saying that Jesus formerly ministered to the circumcision, but now, instead, is ministering to the Gentiles. Rather, He is saying that our Lord is currently ministering to both. He begins, however, with the Jew.

I have given you thirty-two uses of the word “circumcision,” and its derivatives. All of them pertained to Abraham and his descendants. A few of them were promises of an effective circumcision to come, but even those were promises to Israel, not the Gentiles. Because of this unique identity, those who

Jesus is a “Servant to” the Jews, not a servant of them! He does not come to serve their desires, but to serve to them the promises of God. He is the fulfillment of all that was promised them through Abraham and the Prophets.

This is a proper beginning. The Gospel, after all, is God’s power in order to salvation “to the Jew first” (1:16). The punishment of every soul that does evil is “to the Jew first” (2:9). The promise of “glory, honor, and peace” to those who do good, is also “to the Jew first” (2:10).

“The Circumcision” The Jewish people, or “the children of Israel,” are frequently called “the circumcision.” They are never referred to in this manner in Moses and the Prophets, but quite often in the New Covenant writings.

wer e n o t J e w s w e r e c a lled “uncircumcised,” a term denoting Divine favor was not toward them (Judges 14:3; 15:18; 1 Sam 14:6; 17:26,36; 31:4; 2 Sam 1:20; 1 Chron 10:4; Isa 52:1; Jer 9:26; Ezek 28:10; 31:18, etc).

this text HE is emphasizing the two bodies of people that have been brought together, rather than the single body into which they have been merged. These two bodies, Jew and Gentile, represent the only fleshly distinction God has made among peoples.

The Former Use of the Word In fact, the word “circumcision” occurs only one time from Genesis through Malachi, and then it was not a matter of teaching (Ex 4:26). The word “circumcise” is used six times. One was to Abraham (Gen 17:11), three had reference to the spiritual circumcision of the heart (Deut 10:16; 30:6; Jer 4:4), and two to Joshua’s re-circumcision of the children of Israel (Josh 5:2,4).

Circumcision was Abraham’s “token” of the covenant God made with Him – the covenant of which we have been made partakers in Christ Jesus (Gen 17:11). Stephen referred to it as “the covenant of circumcision” (Acts 7:8). Paul called it “the sign of circumcision, a seal of the righteousness of the faith” that Abraham had before he was circumcised (Rom 4:11).

“Servant to” Jesus is a “Servant to” the Jews, not a servant of them! He does not come to serve their desires, but to serve to them the promises of God. He is the fulfillment of all that was promised them through Abraham and the Prophets. He comes to them from the Father, to fulfill His good pleasure toward them.

FOR THE TRUTH OF GOD “ . . . for the truth of God . . . ” Other versions read, “on behalf of the truth of God.” NASB,NIV “to give effect to the undertakings given by God,” BBE “to show God's truthfulness,” NAB “to show that God is true,” NLT and “fulfilling the truthfulness of God.” NJB

“Circumcised” is used twenty four times in Moses and the Prophets. Eleven of them related to the covenant God made with Abraham (Gen 17:10,12,13,14,23,24, 25,26,27; 21:4). Four were in reference to the sons of Jacob dealing with the men who ravished their sister Dinah (Gen 34:15,17,22,24). Two related to the Passover Feast (Ex 12:44,48). One was a directive under the Law (Lev 12:3). Three were associated with Joshua’s re- circumcision of Israel (Josh 5:3,5,7). One

Because of these things, the fleshly descendants of Abraham are called “the circumcision” in the New Covenant writings. (Acts 10:45; 11:2; Rom 3:30; 4:9, 12; 15:8; Gal 2:7-9,12; Eph 2:11; Col 4:11; Tit 1:10). This is how the word is used in our text: it is speaking of the Jews. Jesus is declared to have become a minister to the Jews.

The phrase “the truth of God” refers to the truthfulness of God Himself. He is true to His word, and faithful to His

I say this because some might be tempted to spiritualize the text, saying

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unchanging character. Here is a point that is of utmost importance to God: that men see He is true to His word! This is precisely why it is written, “God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb 6:17-18). Speaking as a man, there was no need for God to confirm His word with an oath, for God cannot lie. Oaths are ordinarily necessary because of the proneness of men to lie. But God cannot lie. He cannot misrepresent, exaggerate, or go back on

Thus, Jesus is represented as becoming a minister to the Jews in order to fulfill what God had promised them. He did this so that God would be seen as true and faithful. It is essential that we see this, for men too easily disassociate the fulfillment of God’s promises from themselves. Great bodies of theology have been developed by religious skeptics to account for why God did not do what He promised. For example, some teach the Lord has scrapped His plans for Israel, and has developed a new plan for the Gentiles. Others, sensing the absurdity of such a position, declare that God stopped the prophetic time clock to work for a while with the Gentiles. When this temporary work is completed, He will turn

Purpose In Ministry One further thing can be seen in this affirmation – something that will assist believers in becoming spiritually stable, thereby bringing glory to God. If Jesus ministers in order to confirm that God is true, we do well to pledge ourselves to do the same. When things do not go our way, we ought not view the Father and the Son as though they had abandoned us. God did not send Jesus to solve all of our self-diagnosed problems, or fulfill all of our self-conceived plans. The Lord Jesus is serving God, not men. At no point is He depicted as serving the personal interests of individuals whether they be Jew or Gentile. Those, therefore, who come in the name of the Lord to solve the problems of men, have thereby betrayed they are not from God.

Speaking as a man, there was no need for God to confirm His word with an oath, for God cannot lie. Oaths are ordinarily necessary because of the proneness of men to lie. But God cannot lie. He cannot misrepresent, exaggerate, or go back on His word or His oath

If this seems heartless, we must remember that Jesus Himself has been anointed to “bind up the broken hearted” (Isa 61:1). He is the one who gives “rest” to those who are “weary and heavy laden” (Matt 11:28-29). While the redeemed play a measurable role in this noble work, their primary involvement is getting the people to Jesus Himself. Salvation joins the individual to Jesus, making him “one spirit” with the Lord (1 Cor 6:17).

CONFIRMING THE PROMISES “ . . . to confirm the promises made to the fathers.” Jesus is now (has become a minister) fulfilling to the Jews the promises that were made to “the fathers,” Abraham, Isaac, and Jacob. In particular, these are the Messianic promises of “the Seed” through whom the world would be blessed (Gen 22:18; 26:4; 28:14). In general, they are the promises of moral and spiritual change that would be wrought in them. How blessed it is to consider some of them.

His word or His oath (example, “as I live,” Rom 14:11). The particular oath to which the Hebrews text refers is recorded in the twenty-second chapter of Genesis, following Abraham’s intention to sacrifice Isaac as he was commanded. “By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee . . . ” (Gen 22:16- 17). It was imperative that Abraham, as well as we, be assured of the integrity of God’s word. Although He Himself has no need to swear in such a manner, men are so accustomed to disappointment and frustration that the Lord graciously condescends to our frailty by extending Himself to make us confident. This is why unbelief is such a despicable sin. When God has go to such great lengths to assure us He had told us the truth, He will not excuse those miserable sinners who refuse to believe Him.

again, they say, to the Jews. Such evil men can easily explain why they conceive of God as having no present dealings with the Jews. But when they have finished with their babblings, our text declares that Jesus has become a minister to them, to show the truthfulness of God, not to unveil a Divine change of plans.

This Is Pertinent to Our Text

These things are highly pertinent to our text. We have, after all, been grafted into the Jewish olive tree, and have thus become partakers of the promises that were given to them.

‘ “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deut 30:6). ‘ “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh” (Ezek 11:19). ‘ “And I will bring the blind by a way

Additionally, Jesus is presently ministering to believers among the Jews without regard to their various levels of understanding. He has “received” them because they have received Him! That ought to be enough to constrain us to receive one another without imposing any additional requirements.

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that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them” (Isa 42:16). ‘ “And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Heb 31:34).

psychological approaches to human difficulties, a new kind of preaching has evolved. It is a “God-will solve-all-of-your- problems” kind of preaching. In it, human difficulties, on a personal level, are accented, often blown completely out of proportion. The minister or church who meets these humanly defined “needs” is thought to be the most successful and relevant. Life is thus viewed through the philosophical filter of human experience rather than Divine assessment. Therefore words like “sin,” “transgression,” and “iniquity,” have

viewed as fallen (Rom 3:23), disobedient and deceived (Tit 3:3), dead in trespasses and sins (Eph 2:1-2), and vassals of the wicked one (1 John 5:19). By nature their hearts are hard (Rom 2:5), their minds blinded (2 Cor 4:4), and their ears dull and uncircumcised (Matt 13:15; Jer 6:10). They are “servants of sin” (Rom 6:17,20), “alienated from the life of God” (Eph 4:18), and “without God and without hope in the world” (Eph 2:12).

As important as personal circumstances may appear to be, they are

Much is made of this by Christ’s ambassadors. “Of this man's seed hath God according to His promise raised unto Israel a Savior, Jesus” (Acts 13:23). “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus again” (Acts 13:32-33).

The minister or church who meets these humanly defined “needs” is thought to be the most successful and relevant. Life is thus viewed through the philosophical filter of human experience rather than Divine assessment.

On the day of Pentecost, Peter’s entire message proclaimed the fulfillment of promises made to Israel (Acts 2:16- 21,25-28,34-35). Later, after healing an impotent man, Peter declared that in Jesus, God had fulfilled what He had shown through the mouth of the prophets (Acts 3:18). Peter told Cornelius that all the Prophets had given witness to Jesus (Acts 10:43). James saw the ministry of Jesus as fulfilling the words of the Prophets (Acts 15:15). Paul affirmed the ONLY things he declared are those which Moses and the Prophets “did say should come” (Acts 26:22).

been replaced by “disease,” “substance abuse,” “child abuse,” “spousal abuse,” “mistakes,” “emotional stress,” and other similar terms. All of this, of course, is the jargon of the world, and represents its feeble attempt to identify the problems of mankind.

not the primary circumstances, and neither Christ nor the Gospel focuses upon them. It is only when these are addressed that the more obvious matters can be satisfactorily dealt with. All of this may appear cold and heartless to those stuck in the mire of the flesh. But for those who walk with God, they know this is the appointed way of deliverance, victory, and fulness of joy.

Within such a context, the promises of God have absolutely no relevance, unless they can be construed to bear directly upon what men conceive to be their problem. To put it in other words, if God is not interested in men’s problems, what He says must seen as relatively unimportant. All of this may appear quite innocent. Actually, however, it represents a major intrusion of the devil and his hosts of darkness. Whatever pushes the promises of God into the background cannot be good. Something that represents the ministry of Jesus as focusing upon personal and temporal needs cannot be from God.

Jesus is then presented as God’s appointed resolution to these conditions. The promises of God are proclaimed as having to do with these things from the very beginning. Thus, what God said He would do is seen as having to do with our real condition. For this very reason, the conforming of men and women into the likeness of God’s Son (Rom 8:29), or the Holy Spirit changing them from glory unto glory (2 Cor 3:18), is directly related to the promises of God. Thus, it is written, “ . . . glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature” (2 Pet 1:3-4).

The Importance of this View

The fact that Jesus is presently ministering what God has promised, or confirming the promises He has given, is a vital aspect of the Gospel. Most people are not only unaware of this, but have little knowledge of the promises of God themselves. They are largely ignorant of the fact that God DID make remarkable commitments concerning the thorough resolution of the dilemma caused by sin. These promises are appropriately called “exceeding great and precious promises,” by which we are brought to participate in the Divine nature (2 Pet 1:4).

The heavenly manner of preaching is to provide the Divine assessment of the situation. This is done from a heavenly point of view, and is universal in its scope. Further, it is a view that has been revealed. Thus humanity is

A New Kind of Preaching

Jesus has entered into the ministry of fulfilling the promises of God, which

With the current emphasis upon

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are the appointed means through which we are changed into Christ’s image. This being so, how can any progress toward the Divine likeness be accomplished where the promises are not held before the people of God? It is no marvel that the modern

church is filled with all manner of problems, both moral and spiritual. It is also no wonder that so little of Jesus is seen in the religious masses. If the promises of God are withheld from them, they are, by that very circumstance,

confined to an unalterable state, for change comes through these exceeding great and precious promises. That is precisely why so much of contemporary preaching is nothing more than a miserable band-aide for the souls of men.

THE ACCEPTANCE OF THE GENTILES

“ 9 . . . and that the Gentiles might glorify God for His mercy, as it is written: ‘For this reason I will confess to You among the Gentiles, And sing to Your name.’ 10 And again he says: ‘Rejoice, O Gentiles, with His people!’ 11 And again: "Praise the LORD, all you Gentiles! Laud Him, all you peoples 12 And again, Isaiah says: ‘There shall be a root of Jesse;

attended by a certain sense of marvel and wonder. It is consistently seen as a great depiction of the mercy of our God. Once again, it is not common for such wonder to be experienced in the modern church. In fact, there are even doctrines being perpetrated that cause men to be arrogant about the Gentiles acceptance. They are moved to boast themselves “against the [Jewish] branches” (Rom 11:18). Such

wert grafted in among them, and with them partakest of the root and fatness of the olive tree” (Rom 11:17). “That the Gentiles should be fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel” (Eph 3:6). “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the

middle wall of partition between us” (Eph 2:13-14). “Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace. And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Eph 2:15).

Considerable space is now given to the matter of the Gentiles’ acceptance. This not because they are more significant than the Jews, but because their acceptance is more remarkable. From a human point of view, there is less reason to expect Gentiles to be received by Christ than for Him to receive the Jews.

Jews and Gentiles were joined together in the guilt of sin (Rom 3:9), and in Christ they are joined together in redemption and justification. Those who are “called” come from “both Jews and Greeks” (1 Cor 1:24), and, by virtue of that common call, constitute one body.

And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.’”

things ought not to be!

The Gentiles are never represented as taking the place of Israel! If men imagine that such representations are in God’s Word, let them produce them. Let them show us where God ever said He would transfer all of the promises of His goodness away from the Jews and to the Gentiles. Where is it ever said that their tree would be plucked up by the roots, and another planted in its place?

The Spirit now begins to reason with us about the remarkable acceptance of the Gentiles. Christ has also received them through their faith. Even though they, as a whole, did not have previous exposure to God’s promises, yet He is fulfilling the same to them also. Thus, no believing Jew should recoil at the idea of receiving a Gentile brother or sister in Christ. Nor, indeed, should they seek to impose upon them rules that were peculiar to the Lord’s dealings with the children of Israel.

Acceptance Not Taken for Granted

Still, such acceptance is not to be taken for granted. Considerable space is now given to the matter of the Gentiles’ acceptance. This not because they are more significant than the Jews, but because their acceptance is more remarkable. From a human point of view, there is less reason to expect Gentiles to be received by Christ than for Him to receive the Jews. After all, the promises were all given to the Jews (Rom 9:4), and Jesus Himself came to them (Matt 15:24; John 1:11). Peter declared that Jesus was sent “first” to the Jews (Acts 3:25-26). When Jewish flesh looks at this, it tends to become arrogant. When Gentile flesh beholds it, it tends to

The Gentiles are never said to be received INSTEAD of, or in the place of, the Jews. Rather, they are received WITH them. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom 1:16). “Thou, being a wild olive tree,

THE MARVEL OF GENTILE ACCEPTANCE Wherever the Holy Spirit deals with the acceptance of the Gentiles, it is always

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despair. Neither reaction is proper. The Jews must consider that they heard the Gospel first for the fathers’ sake, and because of the promises that were directed to them. The Gentiles must consider that the Jews heard the Gospel first in order that the Lord might remain righteous in accepting both Jew and Gentile in the Beloved.

belonged to others? Both of them would no doubt highly value the mercy of the Lord. You would hear neither of them speaking of their worthiness, or boasting of how Jesus preferred them to the Jews. After all, the One who blessed them was not walking in their cities, nor was He being followed by hosts of Gentiles. It was not their prophets who had spoken of this Man, nor did they have special Scriptures that spoke of Him. They certainly did not boast themselves “against the branches.”

given to the Gentiles. All of them were given by Jewish prophets to the Jewish people. It is as though God could not hide His gracious intention to bless the Gentiles, even though they knew nothing of that purpose.

GENTILES GLORIFYING GOD FOR HIS MERCY “ . . . and that the Gentiles might glorify God for His mercy . . . ” Most versions read exactly the same. One version reads, “and He came so the Gentiles might also give glory to God for His mercies to them.” NLT

The Impact of this Realization

Much of the arrogance and pride of the modern church would be quickly removed under the impact of this realization! In a manner that challenges our hearts and minds, the Spirit will show us that Gentiles owe their salvation to the unprecedented mercy of God. They have been permitted to join with the natural branches, not replace them. The Gospel has not been preached to them because they are better than the Jews.

Proper Views and Good Attitudes

A proper view of the acceptance of the Gentiles will promote a similar attitude among us. That is why this perspective must be declared and perceived. A glad day has indeed come

A two-fold reason is declared as being fulfilled by Jesus’ present ministry.

‘ To be a minister to the Jews, for the

In a manner that challenges our hearts and minds, the Spirit will show us that Gentiles owe their salvation to the unprecedented mercy of God. They have been permitted to join with the natural branches, not replace them. The Gospel has not been preached to them because they are better than the Jews.

You can only imagine the great joy that must have come to early Gentiles who tasted of the bread that was placed exclusively upon the Jewish table. Who can forget the Gentile centurion who pled for Jesus to come and heal his servant. He knew Jesus was a Jewish Messiah, but sensed there was mercy for him also. He exhibited such faith that Jesus “marveled,” declaring to them who followed Him, “Verily I say unto you, I have not found so great faith, no, not in Israel” (Matt 8:10). That centurion received his request!

when you can see the marvelous display of God’s mercy and kindness in receiving the Gentiles! It will promote a proper regard for your Jewish brothers and sisters in Christ. It will also prompt fervent prayers for the veil to be lifted from the eyes of those who do not yet believe. Those who see this truth do not find it hard to “pray for the peace of Jerusalem” (Psa 122:6). They can join with Paul in saying, “my heart's desire and prayer to God for Israel is, that they might be saved” (Rom 10:3).

fulfillment of the promises made to the fathers. ‘ In order that the Gentiles might glorify God for His great mercy.

And what of the Grecian woman, “a Syrophenician by nation,” who besought the Savior to cast the demon out of her daughter? Jesus told her He was “not sent but unto the lost sheep of the house of Israel,” and that it “is not meet to take the children's bread, and to cast it unto the dogs” (Mk 7:26; Matt 15:24). Yet, she continued to plead with Him, saying the dogs could eat the crumbs that fell from the Jewish table. Taking note of her faith, Jesus said to her, “For this saying go thy way; the devil is gone out of thy daughter” (Mk 7:29).

The latter purpose will now be developed in a most glorious manner. The Lord will confirm to us that all of this is by Divine intent – a purpose which was established before the foundation of the world. The acceptance of the Gentiles is not a consequence of the rejection of the Jews, for Jesus is presently fulfilling to them the promises made to the Fathers.

With great care, we will be told our Savior did not spring from a Gentile nation, or a Gentile person. How, then, dare any Gentile believer judge their Jewish brethren.

Glorify God for His Mercy

The “mercy” of God speaks of His kindness and good will toward those who do not deserve it. It is coupled with God’s desire to help, lift, and save, so that He is seen to have kindness and good will because He wants to have it. His mercy is not heartless pity, but the evidence of His great heart and desire to bless. His mercy includes the offering of clemency, whereby

Do you imagine that the Centurion and the Grecian woman were haughty in their view of the Jews? Do you not see that both of them realized they had become partakes of a benefit that

The following passage will cite several prophetic references to the Gentiles. They are all magnificent, bringing great refreshment to the soul. None of the references, however, were

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sins can be remitted and renewal experienced. The mercy of God causes His compassion to rise at the pitiful sight of sinners. God is intent upon showing mercy, and when His will so dictates, there is nothing that can prohibit the triumph of that mercy. Thus it is written, “I will be gracious, and will show mercy on whom I will show mercy” (Ex 33:19; Rom 9:15).

His person, highlighting something that was not clearly seen before.

prepared unto glory, even us, whom He hath called, not of the Jews only, but also of the Gentiles (Rom 9:23-24). In the illuminating and cleansing impact of His glory, unspeakable change and growth take place. That is involved in the meaning of the expression “the riches of His glory.” Those very riches are revealed to be the resource from which the Holy Spirit strengthens us with might in the inner man (Eph 3:16).

In our text, the Gentiles are said to glorify God for His mercy – insightfully pointing out that Divine quality. They are not exclusive in this ministry, but join with believing Jews in magnifying this Divine trait. The notes of glory from them, however, will rise to a crescendo at the sound of “MERCY.” That is the only way they can account for their salvation – Divine mercy! They cannot boast of having a Law, a Divine service, the Prophets, or the promises. If ever there was a trophy of Divine mercy, the Gentiles are it. That is the point of this word.

While, in Christ, the Jews are particularly beholding the truthfulness and faithfulness of God, the Gentiles are especially beholding His mercy. This does not mean the Jews do not behold His mercy, or that the Gentiles do not perceive His faithfulness. The Spirit is here speaking of a dominant perception.

Mercy is a prominent aspect of God’s Person. To put it another way, those who glorify God for His mercy have seen Him in a fuller and more effective way. It is essential to behold God as the Creator of all things. It is even more essential to see Him as “The God of my mercy” (Psa 59:10). The Gentiles have “obtained mercy” through the unbelief of the Jews (Rom 11:30). Further, through the mercy extended to the Gentiles, the Jews “also may obtain mercy” (Rom 11:31). Is it not fitting, therefore, that the Gentiles “glorify God for His mercy?”

When Abraham’s servant had found

As Gentiles who were without hope, our salvation is accounted for in these words: “But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)” (Eph 2:4-5). Again, it is written, “Not by works of righteousness which we have done, but according to His mercy He saved us” (Tit 3:5). And again, “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pet 1:3).

When the Gospel is declared to the Gentiles, and they believe it, the mercy of God will shine forth like a day star. It will be seen to be most prominent.

the appointed wife for Isaac, he confessed that God had not left Abraham destitute of “His mercy” (Gen 24:27). He was glorifying God for His mercy. When the ark of the covenant was brought back to the city of David, he first delivered a song of thanksgiving into the hands of Asaph the musician. In it He said, “O give thanks unto the LORD; for He is good; for His mercy endureth for ever” (1 Chron 16:34). He was glorifying God for His mercy. The 136th Psalm contains the words “for His mercy endureth for ever” in every one of its thirty-six verses. The Psalm is glorifying God for His mercy.

Glorifying God

To “glorify God” means to make Him known, to enhance His reputation, and to magnify Him. Although He is present throughout His creation, “who is above all, and through all, and in you all” (Eph 4:6), yet He remains obscure to the eyes of men. When He is glorified, that obscurity is removed, and men are enabled to see more of Him. It is something like what occurred when Jesus strode along the banks of the river Jordan. To the multitudes, He was “the Carpenter” (Mk 6:3). They were totally unaware of His real person. However, when John the Baptist saw Him, he glorified Him saying, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). He drew attention to

As for us Gentiles, it is written, “Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (1 Pet 2:10). God has determined that this aspect of His Person – His mercy – will be made known from the Gentiles. His great salvation is calculated to do precisely that. The Gospel of Christ, which is His “power unto salvation,” magnifies His mercy, declaring both its value and effectiveness.

Vessels of Mercy Those who enjoy the salvation of God are appropriately called “vessels of mercy.” The Gentiles have graciously been included in this category. It was God’s intention all along “that He might make known the riches of His glory on the vessels of mercy, which He had afore

Look for the Evidence Where people do not speak often,

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and with insight, about the mercy of the Lord, there is a but a small vision of God – if, indeed, there is any at all. Throughout my life, I have seen that those with a propensity to Law, patterns, and procedures, speak very little about the mercy of God. They are more apt to attempt to glorify God for a pattern than for His rich mercy. All such failures to glorify God for His mercy are a gigantic contradiction of Divine purpose. If Jesus is presently ministering in order that the Gentiles may “glorify God for His mercy,” then where that is not occurring Jesus is not ministering. That is a rather elementary observation, but it is far reaching in its implications.

This is a reference to Psalm 18:9. “Therefore will I give thanks unto Thee, O LORD, among the heathen, and sing praises unto Thy name.” This particular Psalm is also recorded in Second Samuel 22:49. It is an unusually long Psalm, and was written by David upon the occasion of his deliverance “out of the hand of Saul” (2 Sam 22:1; Psa 18:1). In it, David is not peaking of his own intentions, but God is speaking through David of His own immutable purpose in Christ Jesus.

We are speaking of the ministry into which Jesus has come as a result of His vicarious death and triumphant exaltation. This is a preeminent ministry, not a secondary one. It blends most precisely with God’s own “eternal purpose” (Eph 3:11). This does not negate or diminish other aspects of His present reign. It does, however, give effectiveness and meaning to such things as guiding, feeding, and sustaining the saints. It is within the framework of this primary ministry that all other blessings occur.

A Similar Expression A similar expression is found in the twenty-second Psalm, although the giving of thanks is there said to be among David’s brethren. “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee” (Psa 22:22). The relevance of this text is that it is quoted in the second chapter of Hebrews, which is also an exposition of Christ’s present ministry. “For both He that sanctifieth [Jesus] and they who are

The Focus of Jesus’ Present Ministry

While yet among us, our Savior declared this fundamental work. His death, resurrection, and enthronement, were in order to make this ministry effective. Furthermore, salvation cannot be initiated or maintained without it.

See the Text Correctly It is essential that we perceive this text correctly. This is not a declaration of the law of the Kingdom. It is not the announcement of an edict that is to be carried out by men, like the decrees of Nebuchadnezzar and Darius (Dan 3:28- 29; 6:25-27). Rather, this is the announcement of Divine intent or purpose. This is a declaration of what Jesus is presently doing among the Gentiles. The text is not seeking to impose the glorification of God for His mercy upon the people. Rather, it aids us in recognizing where the Lord Jesus is at work. Our response should be to judge ourselves and our surroundings by this criterion. When we find men glorifying God for His mercy, it will gender confidence and thanksgiving in our hearts and mouths. Where such evidence is not found, men should engage in a fervent quest for such glorification to occur. You may rest assured that where this is not found, Divine recognition and blessing will not be realized.

Matthew 11:27-30 “All things have been delivered to

Jesus is not merely reciting some interesting or novel facts. The Father delivered all things into the hands of the Son in order that He might make the Father known. The necessity of this revelation is seen in that fact that no one knows either the Son or the Father.

sanctified are all of One [the Father]: for which cause He [Jesus] is not ashamed to call them brethren, Saying, I will declare Thy [the Father] name unto my brethren, in the midst of the church will I sing praise unto Thee [the Father]” (Heb 2:11- 12). Thus, Jesus is seen as presently ministering among His people, the church. He is extolling and revealing the Father as He dwells among them.

Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matt 11:27-30).

I WILL CONFESS YOU AMONG THE GENTILES “ . . . as it is written: ‘For this reason I will confess to You among the Gentiles, and sing to Your name . . . ’” Here is the first pillar of support for the declaration made: “that the Gentiles might glorify God for His mercy.” Here is how that intention is being fulfilled. This is how Jesus is presently ministering among the believing Gentiles.

The Point of the Text The point of both Psalmic texts is the same: Jesus is ministering among His people. The particular focus of our text (Rom 15:9) is that He is doing so among the Gentiles in order that they may glorify God for His mercy.

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such knowledge. Of himself, man has no capabilities in this area, for both the Father and the Son are beyond the perimeter of natural capacities.

a substitute for the Word of God. Rather, it is the key to understanding the Bible.

marvelous knowledge.

‘ God prefers it to sacrifices and burnt offerings (Hos 6:6). ‘ It is a shame not to possess it (1 Cor 15:34). ‘ Wayward and competitive thoughts are against it (2 Cor 10:5). ‘ The knowledge of God is the area in which we are to increase (Col 1:10). ‘ Grace and peace are multiplied to us within the context of “the knowledge of God” (2 Pet 1:2). ‘ We escape the pollution of the world through this knowledge (2 Pet 2:20). ‘ Jesus justifies men “by His knowledge” (Isa 53:11). ‘ Wisdom and revelation are experienced “in the knowledge of Him” (Eph 1:17). ‘ Although God has given us “all things that pertain unto life and godliness,” they are obtained “through the knowledge of Him” (2 Pet 1:3).

As we should expect, knowing God is not an academic matter, like knowing about God, or having an intellectual grasp of what He has said. The God taught by Jesus is “the true God,” and knowing Him “is eternal life.” That is the meaning of this verse, and it is confirmed by Christ’s own words in John 17:2. “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

Thus Jesus comes to “reveal” the Father, in order that men may properly respond to His word of grace. What is more, Jesus is kindly disposed to do this, for He invites all who are burdened under the yoke of sin and death to come to Him. He will teach them of the Father, for He wants to do so. If His greatness and glory tend to cause us to fear, we must remember He is, in this ministry, “meek and lowly.” He will effectively teach us, and we will be the better and the happier for it. The ministry of Jesus, when it is received, yields nothing but goodness. We are always the better for learning from Him “the truth as it is in Jesus” (Eph 4:20-21).

The focus of Jesus’ present ministry is the exposition of God. Said another way, it is to acquaint us with God in order that we might fellowship with both the Father and the Son (1 John 1:3). This is what Jesus is declaring among the Gentiles. It is the theme of His song. He does not come to teach us of political, social, or domestic affairs, but to “show us the Father.” The reason for this

First John 5:20 “And we know that the Son of God

When our text says of Jesus, “I will confess to thee among the Gentiles, and sing unto thy name,” it is speaking of the teaching ministry of the Lord Jesus. He is giving them an understanding of God, which is precisely why they glorify Him for His mercy. Now, under the indispensable ministry of the Son of God, those who “knew not God” (Gal 4:8) have come into a saving acquaintance with Him. It is no marvel that such people “glorify Him” for His mercy!

He will effectively teach us, and we will be the better and the happier for it. The ministry of Jesus, when it is received, yields nothing but goodness. We are always the better for learning from Him “the truth as it is in Jesus”

Vast bodies of people who are called Christians have rarely heard or considered these things. Yet, they are associated with Divine acceptance, the ministry of Jesus, and Christ receiving us to the glory of God. I cannot conceive of anything being more basic and more needful. It is of great concern to me that it is common for church leaders to totally ignore these things. Such a condition reveals an alienation from the life of God that, if not corrected, will lead to eventual destruction. God will not honor a religious system that makes no room for the ministry of His exalted Son. It is on the part of wisdom, for us to react to these lifeless systems in the same manner.

is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20). The words “is come” parallel the words of our text, “Christ has become a servant” NKJV (15:8), and “I will confess to thee among the Gentiles” (15:9). In other words, this is what Jesus is doing now, during “the day of salvation” (2 Cor 6:1-2).

should be very apparent. God’s gift is “eternal life” (Rom 6:23), and political, social, and domestic issues are all temporal. Consequently, they can only be properly addressed within the framework of “eternal life,” which is knowing God and Jesus Christ whom He has sent.

The Role of the Knowledge of God

The unlearned will suppose that the knowledge of God is too weighty for the novice, and is applicable only to the spiritually mature. But this is not at all the case. The knowledge of God is actually the common denominator among the people of God: “they shall ALL know me, from the least of them unto the greatest of them” (Jer 31:34; Heb 8:11).

The understanding that Jesus is ministering (“has given us an understanding” ) pertains to God Himself. Through His teaching, He is showing the Father to us, unveiling both His purpose and His intentions to our hearts. For some, it is necessary to say that this is not

GENTILES REJOICING WITH HIS PEOPLE “ . . . And again He says: ‘Rejoice, O Gentiles, with His people!’ . . . ” Again,

Ponder what is said of this

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the Spirit is showing us that the Gentiles have joined with those of Israel who have believed. The church is the particular focus here, for the Spirit is teaching us concerning accepting one another. He does this by first showing Christ has received us both. Then He confirms that Jesus teaches us both. Now He reminds us that God has exhorted us both to “Rejoice” for His great salvation and abundant mercy.

condition of the contemporary Christian community.

Christ Jesus, it was not at all apparent to those before the exaltation of Jesus. Even the early church struggled with the acceptance of the Gentiles. Through a special vision and extended revelation, God made the acceptance of the Gentiles known to Peter some ten years after Pentecost (Acts 10:9-48). The Apostles and elders of the early church even came together to consider whether the Gentiles had, in fact, been received by God without due recognition of circumcision Acts 15:2-19).

PRAISE THE LORD AND LAUD HIM “ . . . And again: ‘Praise the LORD, all you Gentiles! Laud Him, all you peoples . . . ‘” First, we were told that, according to Divine intent, Jesus declares God’s name among the Gentiles. “For this cause I will confess to thee among the Gentiles, and sing unto thy name.” Then we were reminded that the Gentiles would rejoice with God’s people. “Rejoice, ye Gentiles, with His people.” Now the Spirit tells the Gentiles to praise and laud the Lord as one great body: “all you peoples.”

Before Moses died and was buried by God Himself (Deut 34:6), God moved Moses to speak to the people about His vengeance against all who stood against Him. He would vindicate His name in such a manner as to provoke praise in all who discerned it. The verse we are presently considering is found couched in that very speech. “Rejoice, O ye nations, with His people: for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful unto His land, and to His people” (Deut 32:43).

The 117th Psalm is understood to be a celebration of the deliverance of Israel from the Babylonian captivity. It was a call for the nations to behold in Israel the working of the Lord, and to join in His praise. Now the Spirit shows us that the Lord intended a much loftier revelation.

Other versions read, “Praise the Lord ALL you Gentiles, and let ALL the peoples praise Him,” NASB “Praise the

Nestled in Moses’ words God delivered a prophesy concerning the unified rejoicing of the Gentiles with “His people,” the Jews. Harmonious rejoicing would come from those who had been separated from one another by a “middle wall of partition” (Eph 2:14) erected by God Himself. That “partition” was the covenant of the Law, which served to formally distinguish the Jews from the Gentiles. However, because Christ is “the end of the law for righteousness to everyone that believeth” (Rom 10:4), Jew and Gentile can rejoice together in Christ Jesus.

Lord, ALL you Gentiles, and sing praises to Him, ALL you peoples,” NIV “Praise the Lord, ALL ye Gentiles: and magnify Him, ALL ye people,” DRA and “Praise the Lord, ALL nations, extol Him, ALL peoples.” NJB

In His mercy and lovingkindness, He would gather the nations together with His people in one grand chorus of praise.

The Prophets frequently allude to the turning of the Lord’s attention to the Gentiles. The Messiah would “bring forth judgment to the Gentiles”(Isa 42:1), and be “a light of the Gentiles”(Isa 42: 6). God declared, “I will lift up Mine hand to the Gentiles”(Isa 49:22), and “they shall declare My glory among the Gentiles” (Isa 66:19). Jeremiah must have startled his peers when He prophesied, “the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit” (Jer 16:19). Before the pen of Prophets was sheathed for over four hundred years, Malachi wrote, “For from the rising of the sun even unto the going down of the same My name shall be great among the Gentiles” (Mal 1:11).

This is reference to Psalm 117:1. “Praise the LORD, all you Gentiles! Laud Him, all you peoples!” NKJV This particular Psalm is the shortest chapter in the entire Bible, consisting of only two verses. It is also the middle chapter of the Bible. How fitting, therefore, that it speaks of praising God and loudly extolling, or lauding, Him. It also reveals God’s merciful kindness, its greatness, and the enduring nature of His truth: “Praise the LORD, all you Gentiles! Laud Him, all you peoples” (Verse 2).

In order to check the rise of pride in the Gentiles, they are said to rejoice “with His people,” the children of Israel. It is understood that God will recognize such rejoicing. How, then, could men stoop to not receive one another?

In this passage, we see there are only two categories of people: the “Gentiles” and “His people.” This is the only fleshly distinction God recognized, and it is utterly destroyed in Christ Jesus (Gal 3:28). What will be the Divine reaction to those who honor such spurious distinctions as that of race or religious sects and denominations? The people of God must be able to adapt this text to the

The clear implication of the 117th

Psalm is that God’s salvation was to extend throughout the entire world. While that may seem very apparent to those in

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Now, our text declares these prophesies have come to pass. Men are no longer to conduct themselves as they did prior to Christ. There is no longer a race of men, descended from Adam, who have exclusive rights to praise the Lord. God has assembled a great congregation consisting of “all peoples,” and calls upon them to praise and laud Him in fulfillment of His word through the holy Prophets.

This text refers to Isaiah 11:10. “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people.” Jesse is the father of king David (1 Sam 16:18-19). The prophecy of Isaiah was given during very grievous times. The meaning is that Jesse’s root appeared dry and shriveled – unable to produce any more branches or shoots. But the root would show its liveliness by producing its premier Branch, the Lord Jesus Christ. Jesus is, in a sense, the “Root” itself, for without Him, there would have been no purpose for Jesse’s root at all.

seeing this before spake of the resurrection of Christ, that His soul was not left in hell [Hades, not the lake of fire], neither His flesh did see corruption . . . Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:29-31,36).

The Lord Jesus, therefore, is the ultimate offspring of both Jesse and David. He is also the reason for them both.

Because men can only praise God if they know Him, this text confirms the effectiveness of the ministry of Jesus. It is His tutelage that leads them to praise the Lord with “His people.” These references are not intended to be used as the hammer of Law, but to announce that Jesus is doing precisely what God said He would. The Spirit is calling upon the saints to fall into line with the Lord Jesus, and join together in praising and extolling the mercy of God. The extolling of God for His mercy

REIGNING OVER THE GENTILES “ . . . And He who shall rise to reign over the Gentiles. . . ” The marvel of Isaiah’s prophecy is not merely that Jesus would spring forth “as a Root out of dry of dry ground” (Isa 53:2), but that He would “reign over the Gentiles.” Isaiah’s prophecy reads, “to it [the Root] shall the Gentiles seek: and His rest shall be glorious” (11:10b). The NIV clarifies this word for us. “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to Him, and His place of rest will be glorious.”

For this reason, Revelation 5:5 and 22:16 refer to “the Root of David” and “the Root and offspring of David.” That is, David sprang from Christ, who created all things. Christ Jesus, so far as His earthly lineage was concerned, sprang forth from Jesse in general, and David in particular. When He was born, the “Root” appeared. Sixth months after Elizabeth conceived

The Spirit is calling upon the saints to fall into line with the Lord Jesus, and join together in praising and extolling the mercy of God. The extolling of God for His mercy is of greater importance than our private views of one another.

A “banner” is a standard, or ensign, around which men gather. In Israel, every tribe had a banner, or flag. Each tribe pitched their tents around this standard. As it is written, “And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts” (Num 1:52). Isaiah pictured the Messiah as a standard, ensign, or flag. “He shall stand as an Ensign for the people.” Of Him Isaiah also said, “And He shall set up an ensign for the nations” (Isa 11:12).

is of greater importance than our private views of one another. God had to remove what we were in order to bring us together. It is only by clinging to the flesh that believers can despise or judge one another. It should not be necessary to comment on the reprehensible nature of such activites. Earlier in this book the Spirit said, “they that are in the flesh cannot please God” (8:8). That certainly applies to any who refuse to join in the vast chorus of praise with the redeemed. A ROOT OF JESSE

John the Baptist, the angel Gabriel appeared to Mary. He told her she was going to bear the holy child Jesus. He would be “called the Son of the Highest: and the Lord God shall give unto Him the throne of his father David: and He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Lk 1:32-33). On the day of Pentecost, Peter confirmed the reign to have taken place commensurate with Christ’s exaltation to the right hand of God. “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne; he

But our text declares Jesus will “reign over the Gentiles.” How does that agree with Isaiah’s word of God raising up a Person unto whom the Gentiles will gather? The answer is glorious! Christ’s reign is evidenced in the gathering of the Gentiles to Himself. While yet among us, Jesus alluded to this ministry. “And I, if I be lifted up from the earth, will draw all men unto Me” (John 12:32). And again, “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (John 10:16).

“ . . . And again, Isaiah says: ‘There shall be a Root of Jesse . . . ” Other versions read, “The Root of Jesse will spring up,” NIV “The Root of Jesse shall come,” NRSV and “The root of Jesse will appear.” NJB

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The coming of the Gentiles to Jesus was evidence of His reign. It was He who “opened the door of faith” to them (Acts 14:27). If Jesus was not the King, sitting upon the throne of David, the Gentiles would never have come to Him! Their desire to come to Him, together with their faith, confirms Jesus is enthroned.

Isaiah wrote, “to It shall the Gentiles seek,” or “rally.” That is, the Gentiles will see the utter futility of everyone else, and will flee to the Savior for refuge, to lay hold of the hope that has

all Gentiles, and were evidence of the power of heaven working among men. Our text has affirmed that Jesus has been raised up as the Divine rallying point for all peoples.

Reigning over the Gentiles does not speak of subduing enemies, but of providing for friends. It is not the language of casting down, but of lifting up. This is precisely the kind of reign proclaimed by the Gospel. “Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). The reign over the Gentiles, therefore, affirms that they too will be given repentance and forgiveness of sins. Therefore, who is the person who will dare to judge or despise those to whom the Lord of glory has given repentance and forgiveness of sins? That is the point of this passage!

been set before them in the Gospel. As already stated, Jeremiah gives a most vivid depiction of this gathering of the Gentiles to Jesus. “ . . . the Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit” (Jer 16:19). Who is it that can make such a marvelous thing as this come to pass. Let the motivational expert step forward and see if he can lead the whole city of Nineveh to repent (Jonah 3:5-10; Matt 12:41)! Let the trained leaders of the day see if they can persuade the entire city of Samaria to believe (Acts 8:5-6). Let those schooled in oratory and skills of persuasion see if they can compel a city of cultic devotees to come together and burn all of their books of curious arts (Acts 19:19). These were

The church is not the rallying point. A theological position is not the point of gathering. Not even a worthy cause is to be set forth as the point of union. Jesus Christ, and Him alone, is the One into whom things are being gathered. Those who are gathered to Him are to receive one another. They are to blend their hearts and voices in praise to God for His abundant mercy. No person who has been drawn to Christ is to sit in judgment upon another who has been drawn to Him. No individual who has fled for refuge to the Son of God is to despise another who has also fled to Him. If Christ has received us, we are to receive one another! These things are quite plain to faith.

HOPE FOR THE GENTILES “ . . . In Him the Gentiles shall hope.’” The KJV reads, “trust” instead of “hope.” There is no conflict in the readings, for hope is an aspect of trust, and those who trust are, indeed, “saved by hope.” You cannot trust in the Son of God without having hope, and you cannot hope without trusting in Him. Hope and trust are two sides of the same coin. Trust relies completely upon the Lord, and hope expects good things to come from it.

A FILLING ACCOMPLISHED BY GOD

“ 13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.” In order for effective unity to be experienced among God’s people, a filling is required. If the tendency to judge another man’s servant lingers among us, a filling is needed. If there are those who dare to despise one of the brothers or sisters of Jesus, it is necessary that they be filled. This filling cannot be accomplished by an institution. It does not happen automatically. The Kingdom of

God is characterized by life, not automation.

Here is a strong Apostolic desire. It is driven by a profound fellowship with both the Father and the Son. It fueled by faith and buttressed by hope. It is the expectation that God Himself will do something for His people. The focus of this prayer is the promise, “In Him shall the Gentiles trust,” or “hope” NKJV (verse 12). In voicing this petition Paul is saying, “May the very God upon whom the Gentiles have come to hope produce the things for which I pray.” He prays because all of his admonitions are powerless if God does not come to

By saying “Now,” the Spirit is showing us we can participate in the blessings of the Lord. This prayer has to do with assisting us in receiving one another as Christ received us to the glory of God. This is one of the great texts of Scripture, confirming the marvelous effectiveness of Christ’s atoning death.

THE GOD OF HOPE “Now may the God of hope . . . ”

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the aid of the people.

do for His people? What would be effective in causing brethren to receive one another as Christ has received us to the glory of God? What precious gift would remove from them the tendency to judge or despise one another?

God is “righteousness, peace, and joy in the Holy Spirit” (14:17). Now he prays that joy will pervade every aspect of our persons – that the cheerfulness of faith may dominate us.

“The God of hope” is the God who gives hope, and the One in whom hope resides. It is He, and He alone, who has “given us everlasting consolation and good hope through grace” (2 Thess 2:16). When David found himself relying implicitly upon the word of God, he confessed to Him, “Remember the word unto Thy servant, upon which Thou hast caused me to hope” (Psa 119:49). Other versions read,

Joy is of such remarkable power that it is said of the churches in Macedonia, “that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality” (2 Cor 8:2). Although themselves suffering and afflicted, their joy moved them to give beyond their means to the needy brethren. They were “filled with all joy.”

Filling is an aspect of spiritual life that is most precious. We can be filled with “knowledge” (Rom 15:4), “comfort” (2 Cor 7:4), and “with all the fulness of God” (Eph 3:19). We can be filled with

Here is what we need, and here is what we can have. Filled with all joy! That is like a double superlative: “filled” and “all.” The God of hope can so fill us with joy that it will erupt in a prison, at the hearing of God’s Word, or in the contemplation of our hope.

Being filled with joy is the result of perceiving that He who is in us is greater than He that is in the world (1 John 4:4). Joy comes when we consider what we have been delivered from, and what we have been promised. It erupts when we recall what we were, and what we have become in Christ Jesus. Pondering the threats of wicked men will not bring joy, but considering the goodness of the Lord will.

“made me hope,” NASB and “given me hope.” NIV When it comes to hope, God is at the helm. The ability to hope, which is an aspect of faith, comes from Him. Also, hope is fixed in Him: i.e., we are relying upon Him fulfilling His promises and guiding us with His eye (Psa 32:8).

“the Spirit” (Eph 5:19), the “fruits of righteousness” (Phil 1:11), and “the knowledge of His will” (Col 1:9). We may also be personally “filled with joy” (2 Tim 1:4) – our text says “all joy.”

Put this to the test, and see if it does not prove to be true. When you are filled with joy, you are lest apt to judge your brethren. When joy floods your heart, you will not despise your weaker brethren. Rejoicing in the Lord makes you more kind, more forbearing, and more considerate. It is no wonder the Apostle prays that the God of hope would fill us with “all joy.”

Many of God’s children attempt to live on meager spiritual supplies. Their cup does not overflow (Psa 23:5), and they appear to have too much of the world in themselves. The very fact that a prayer like this is in the Scriptures indicates the unacceptableness of attempting to live without the fulness that is found in Christ Jesus. If holy men prayed that we might be filled, you may conclude that we need to be filled. Spiritual life is designed to be lived while in possession of the rich supplies of grace. Many of the difficulties believers encounter is owing to their attempt to live at a comfortable distance from God. Such efforts are totally futile.

“Hope” is a fundamental consideration for those who are in Christ Jesus. We rejoice in hope (Rom 5:2), are “saved by hope” (Rom 8:4), and are called “in one hope of our calling” (Eph 4:4). Our helmet of protection upon our minds is “the hope of salvation” (1 Thess 5:8), and it is an anchor for the soul, both steadfast and sure (Heb 6:19). Hope speaks of confidence, assurance, and expectation. It motivates us to purify ourselves, “even as He is pure” (1 John 3:3). It is a “better hope” (Heb 7:19) a “living hope” (1 Pet 1:3), and joins together with our faith “in God” (1 Pet 1:21).

FILLING WITH PEACE “ . . . fill you with all . . . Peace . . . ” “Joy and peace” blend well together. When peace does not rule our hearts (Col 3:15), joy cannot fill us. An unsettled person is not a rejoicing person, and a sad soul tends to be agitated within. Peace is something Jesus gives us (John 14:27), but it takes a further blessing for us to be filled with it.

Because God fills us with this peace, it is called “the peace of God which passes understanding.” The truth of this is confirmed in the keeping power of this peace. As it is written, “the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil 4:7). Because it comes from God, this peace can enter a heart

The “God of hope” is the One related to all of those essentials. He is the Source from which they come, and the Object toward which they are directed.

FILLING WITH JOY “ . . . fill you with all joy . . . ” What would you pray for the “God of hope” to

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that is unwillingly disquieted, and call an end to inner turmoil. We are commissioned to allow this peace that comes from God to do its work within us. “And let the peace of God rule in your hearts” (Col 3:15).

like a person in the throes of death. It seems to be gasping for breath, as the individual is beaten down by the circumstances of life. You can scarcely find a person who exudes great confidence and a joyful expectation of the coming of the Lord. The absence of these qualities reveals a lack of hope.

expended with any degree of consistency. If some effort is put forth, it will be short lived, at the very best.

It is general knowledge that an enormous percentage of those who profess faith in Christ fall away. Here is the reason why they do. They are not abounding in hope. Candidly, they are not convinced that what God has promised belongs to them. It is to be acknowledged that no believer is exempt from such tendencies. That is exactly why Paul prayed this prayer. He knew we needed an abounding hope, and that salvation was designed to produce it.

You cannot conjure peace up in your heart. Nor, indeed, are there experts in peace who can pour it into your heart and mind. This is a peace with which only the living God can fill you. However, He is surely disposed to do this. That is why Paul prays that He will.

It is affirmed that “we are saved by hope” (Rom 8:24). But hope that hobbles along on frail legs cannot sustain the soul, much less provoke the zealous cleansing of the defilements of “flesh and spirit” (2 Cor 7:1). Nevertheless, these are things that need to be done. Believers are solemnly exhorted, “Save yourselves from

IN BELIEVING “ . . . fill you with all joy and peace in believing . . . ” Other versions read, “fill you with all joy and peace as you trust in him,” NIV and “make you full of joy and peace through faith.” BBE Here is how it works. As you work on believing, God supplies your need. Joy and peace do not stand on their own. They flourish where faith exists, but wither and die where it is lacking. It is not possible to be filled with joy and peace while being ruled by unbelief.

As you work on believing, God supplies your need. Joy and peace do not stand on their own. They flourish where faith exists, but wither and die where it is lacking. It is not possible to be filled with joy and peace while being ruled by unbelief.

The association of believing with rejoicing is confirmed in First Peter. “Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls” (1 Pet 1:8-9). Faith is the channel through which these blessed gifts are realized: “fill you with all joy and peace IN believing.”

THE POWER OF THE HOLY SPIRIT “ . . . by the power of the Holy Spirit.” The joy we need comes from the Lord -- He fills us with it. The peace we need also comes down from above – the Lord fills us with it. Both joy and peace are made effective and dominant through our faith, and the grace of God brings that to us (1 Tim 1:14). But even that is not enough for us to abound in hope. In order for spiritual virtues to flourish, they must be enhanced by the Holy Spirit. At no point does the Lord leave us to ourselves, our intellect, our will, or our strength.

this untoward generation” (Acts 2:40). Again we are admonished, “work out your own salvation with fear and trembling” (Phil 2:12). What of the challenging word, “Fight the good fight of faith, lay hold on eternal life” (1 Tim 6:12). Or, “Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8).

Settle it in your heart, these are not optional matters. Imaginations are to be cast down, and wayward thoughts taken captive to the obedience of Christ (2 Cor 10:5-6). Most believers know this – at least theoretically. But, how are these things to be accomplished? If God requires them of us, we dare not view them as things that cannot be accomplished.

If, therefore, you can believe, all will be well. You must understand that this has to do with the Gospel, and the blessed Savior it proclaims. It will do no good to believe God can do this or that for you, if you do not believe “the record that God gave of His Son” (1 John 5:10). But if you do believe that record, your faith becomes the appointed means through which God can “fill you with all joy and peace.” This is a marvelous arrangement.

In this regard, hope does not make us ashamed, “because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Rom 5:5). The “power of the Holy Spirit” is not experienced through natural senses. It is transcendent to flesh, which cannot be trusted in the first place. How could God “condemn sin in the flesh” of His holy Son (Rom 8:3), then confirm the power of the Holy Spirit by means of our “sinful flesh?” What form of reasoning would support the supposition that the God who demanded

The answer is found in hope – “abounding in hope.” The person who is persuaded God is able to keep what they have committed to Him, will set about to eliminate uncomely things from their lives. They will press toward the mark, with the confident expectation of obtaining the prize. However, where hope is lacking, such efforts will not be

ABOUNDING IN HOPE “ . . . that you may abound in hope . . . ” Other versions read, “that you may overflow with hope,” NIV “so that all hope may be yours,” BBE and “you may be rich in hope.” NJB In many believers, hope is

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that we crucify the flesh (Gal 5:24), would confirm the presence and ministry of His Holy Spirit through the fleshly senses?

words. The necessary prelude to this mighty working is also stated, so that there can be no question on this subject. First the God of hope – not the God of feeling – fills us with all joy and peace,

Working within the framework of those realities the “power of he Holy Spirit” causes us to abound in hope. Hope is not a mindless emotion. It is not something that is conjured up in dreams, or in a state of unconsciousness. Hope is of such a character that one can give a “reason” for possessing it to those who ask about it (1 Pet 3:15).

I am aware that many teach the

Where believing, joy, peace, and hope are weak, the power of the Holy Spirit is not being displayed, regardless of the experiences men claim to have. On the other hand, where men are strong in faith, giving glory to God, and where joy and peace are joined together with an abounding hope, the power of the Spirit is being experienced.

For the most part, the Christian world is divided into two warring factions concerning the Holy Spirit. One sees His power as overt, for they know little about living by faith. The other treats the Holy Spirit as a theological relic, consigned to the past, when really big things were done. That side also knows little about living by faith.

Holy Spirit registers confirming feelings upon the carnal senses. They imagine that He is felt by the part of us God condemns – the part that must be changed before we can dwell forever in the courts of the Lord! The very thing, therefore, that contributed to our alienation from God, is now perceived as the means through which the Holy Spirit confirms His presence with us and power in us.

both of which are rational in nature. Neither joy nor peace are mere feelings of exhilaration. They both have an impact upon our hearts and minds. Nowhere does it say they effect our bodies. Our bodies are to be brought unto subjection by us.

Our text has associated the Holy Spirit of God with believing, joy, peace, and abounding hope. No one should imagine that any of these things will flourish where flawed views of the Spirit Himself are entertained. Make no mistake about this. Where believing, joy, peace, and hope are weak, the power of the Holy Spirit is not being displayed, regardless of the experiences men claim to have. On the other hand, where men are strong in faith, giving glory to God, and where joy and peace are joined together with an abounding hope, the power of the Spirit is being experienced. That is a condition that calls for thanksgiving, particularly among we Gentiles.

What is more, God fills us with joy and peace “in believing.” This involves our persuasion that God is, and that He is a Rewarder of those who diligently seek Him (Heb 11:6). It is related to believing the record He has given of His Son -- the Gospel of Christ. It includes the embrace of His promises, and the acceptance of His commandments. Believing is done with the heart, and it purifies the heart from corrupting influences (Acts 15:9).

Proper Views Are Encouraged

While I do not make a test of fellowship over this matter, I am compelled to remind you of the text before us. It speaks of “the power of the Holy Spirit.” It reveals something this power accomplishes, declaring it in no uncertain

CONCLUSION

It may appear that Paul has taken a great detour in his exhortation to receive one another, as Christ has received us to the glory of God. However, this is not the case at all. Through the Spirit, he is showing us what produces the unity that he urges. Jesus has received us to the glory of God, but there were many accompaniments that were required before that reception could be realized. Sin had to be put away by the sacrifice of Himself (Heb 9:26). The devil who deceived the whole had to be destroyed (Heb 2:14). Principalities and power that

held humanity in bondage had to be “spoiled” (Col 2:15). The gigantic debt that had been created by our infractions of God’s holy law had to be blotted out (Col 2:14). Because we were enemies, we had to be reconciled to God (Rom 5:10). Because we were vassals of the evil one, we had to be sanctified (Heb 10:14). Because we were altogether unrighteous, we had to be made the righteousness of God in Christ (2 Cor 5:21). We had to be raised from death in trespasses and sins (Eph 2:1-3), and made alive unto God (Rom 6:11). The “middle wall of partition”

that stood between Jew and Gentile – a wall imposed by God Himself – had to be taken down (Eph 2:14). The “new and living way” into God’s presence to be opened (Heb 10:20), and a highway raised up in the desert (Isa 35:8). The wells of salvation had to be opened (Isa 12:3), And the veil covering the most holy place ripped in two (Matt 27:51). A way had to be made for God to be “just” in the justification of sinners (Rom 3:26).

Do not imagine for a single moment that Jesus could have “received us”

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independently of these accomplishments. He has all power in heaven and earth, but He could not “receive us” until these issues were settled. God Almighty reigns in heaven, and is the “Governor among the nations,” but He could not be righteous and just in giving us His righteousness while our debt remained.

doing so. Furthermore, the Lord Jesus is forward to receive us. He is not looking for flaws, but for faith. He knows a man can be imperfect, and still have faith. He will receive people because they believe, and are willing to turn from idols to serve the living God, and wait for Him to return from heaven.

looks with despite upon a weaker one, a serious condition exists. Such people are demanding more from their brethren than the Lord Jesus demands, and require more than the God of heaven requires.

There is no need to attempt to justify such actions. They cannot be justified. If Jesus has received us, then we are obliged to receive one another. If God is glorified by Jesus receiving us, He is also glorified when we reflect His mind by receiving one another. These are things to ponder, embrace, and fulfill!

The good news is that all of these things have been accomplished by Christ Jesus. He can now receive us without compromising His own nature. God can justify us, and be just and righteous in

I suppose these things are obvious to all – and yet, there is a sense in which they may remain obscure. Wherever a weaker brother stands in judgment of a stronger one, or wherever a stronger one

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The Epistle to the Romans

Lesson Number 47

------------------- Bible Translation Codes with Identification --------------------

FROM JERUSALEM TO ILLYRICUM FROM JERUSALEM TO ILLYRICUM

15:14 Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, 16 that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. 17 Therefore I have reason to glory in Christ Jesus in the things which pertain to God. 18 For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient; 19 in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. 20 And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man's foundation, 21 but as it is written: “To whom He was not announced, they shall see; And those who have not heard shall understand." NKJV

(Romans 15:14-21)

INTRODUCTION

There have been a variety of stern and weighty words delivered to the brethren in Rome. A recollection of some of them will serve to set the stage for the text before us.

and doest the same, that thou shalt escape the judgment of God?” (2:3). ‘ “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God” (2:5). ‘ “Thou that makest thy boast of the law, through breaking the law dishonorest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written” (2:23-24).

‘ “For if God spared not the natural branches, take heed lest He also spare not thee” (11:21). ‘ “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light” (13:11-12). ‘ “Who art thou that judgest another

‘ “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things” (2:1). ‘ “And thinkest thou this, O man, that

judgest them which do such things,

man's servant? to his own master he

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personally, without regard to anyone else. While there may be times when such responses are in order, they generally tend to close the ears rather than open them, and to harden the heart rather than make it supple and responsive.

described as a change from one stage of glory to another – a work wrought by the Holy Spirit (2 Cor 3:18).

OUTLINE

THE CIRCUMSTANCE The circumstance of the hostility between these two natures is what occasions all exhortations, beseechments, and admonitions. Even though believers may not have lapsed into extreme spiritual insensitivity, yet that capacity remains in them as long as they are in the body. Thus, strong texts like those mentioned above, are to be received by all saints. They are not to be considered applicable only to those who have indulged in the transgressions that have been mentioned.

< CONFIDENCE CONCERNING SAINTS (15:14) < BOLD WRITING (15:15) < MINISTERING AND OFFERING (15:16) < A REASON TO GLORY (15:17) < GOD WORKING THROUGH A MAN (15:18-19) < I MADE IT MY AIM (15:20-21) < HINDERED FOR A REASON (15:22-23)

IN THIS WORLD, THE SAINTS HAVE TWO NATURES As long as they are in this world, or “in the body,” the saints have two competing natures.

The Flesh The remnants of the Adamic nature remain with them. This is the nature passed along to all of Adam’s progeny, when “by one man's disobedience many were made sinners” (Rom 5:19). This nature is called “the flesh” (Rom 7:25), “my flesh” (Rom 7:18), “the natural man” (1 Cor 2:14), the “old man” (Rom 6:6; Eph 4:22; Col 3:9), and “our members that are upon the earth” (Col 3:5).

This condition is also what allows for comfort to be ministered in the very Epistle containing strong rebukes. The rebukes are delivered to the flesh. The comforts are addressed to the new creation. This manner of communication can be traced throughout the Epistles.

standeth or falleth. Yea, he shall be holden up: for God is able to make him stand” (14:4). ‘ “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ” (14:10). ‘ “Let us not therefore judge one

This part of our being is tied to our bodies, and will remain with us as long as we are in the body. Because this part of our persons is hostile toward God, it is to be “crucified” (Gal 5:24), “mortified” (Rom 8:13), and “no provision” made for it (Rom 13:14).

‘ Believers are addressed as those who are called by God, accepted in Christ, and having full access to God. ‘ Expressions of the flesh are soundly condemned, and believers are urged to rid themselves of all forms of sin. ‘ Promises, prayers, and spiritual advantages are set before believers to encourage and stabilize them in the faith. This consistent approach confirms

another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way” (14:13).

The New Man Those who are in Christ Jesus possess a new nature. It is described as

Now, with great care, the Apostle assures the brethren in Rome that he has not spoken to them as though they were wayward and thoughtless souls. Strong exhortations and solemn warnings are not delivered in a spirit of criticism. Nor, indeed, are they suggestions that the people of God have become reprehensible and worthy of condemnation. They are designed to awaken believers to alertness and vigilance, both of which are essential to living by faith and walking in the Spirit.

As long as they are in this world, or “in the body,” the saints have two competing natures.

being “born of God” (1 John 5:4), and is a “new creation” (2 Cor 5:17), “created unto good works” (Eph 2:10). This is the “new man” (Eph 4:24; Col 3:10), “inner man” (Eph 3:16), and “inward man” (Rom 7:22; 2 Cor 4:16). This is presently the part of us that is being “conformed to the image” of God’s Son (Rom 8:29). That conformation is

the nature of life in Christ Jesus – how it is lived in the arena of inner conflict, as well as oppositions from the world. That is precisely why comforting words like those that follow can be delivered after all manner of rebuke and correction. We have every reason to be thankful for this Divine and profitable arrangement.

Many a timorous soul does not see these things. They hear words of warning as though they were addressed to them

CONFIDENCE CONCERNING SAINTS

“ 15:14 Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all

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knowledge, able also to admonish one another.” From time to time, it is needful to assure the saints of our confidence in their progress. While this is not common in our day, it represents a Divine manner of stimulating spiritual life and sensitivity. If, indeed, we do have a “new man,” he ought to be addressed. There are words God has inspired that particularly apply to the “new creation,” and they are to be spoken without fear of contradiction. The Lord Jesus Himself followed this procedure. A few examples of this can be seen in His message to the churches in Asia.

recognized their works, charity, service, faith, and patience. He also commended them because their latter works were more than their former. Notwithstanding, He held against them the fact that they allowed a false prophetess among them to seduce His servants. He held before this church the promise that those who overcame would be given power over the nations, and would be given the “morning star” (Rev 2:18-28).

21).

I have taken this time to confirm the manner of the Kingdom, and to substantiate how the Apostle reflects this fashion in his writings. It is important that the people of God see this Kingdom quality. Whatever an individual has that has come to him through Christ Jesus – however miniscule it may appear – is to be nourished, cultured, and fanned into a flame.

I MYSELF AM CONFIDENT “Now I myself am confident concerning you, my brethren.” Other versions read, “I myself also am persuaded,” KJV “I myself also am convinced,” NASB “I myself feel confident about you,” NRSV and “am assured of you.” DRA

‘ THE CHURCH IN SARDIS. The Lord saw very little in Sardis that could be commended. He did mention some things that remained that could be strengthened. Urging them to recall

‘ THE CHURCH IN EPHESUS. Jesus recognized and commended their

Whatever an individual has that has come to him through Christ Jesus – however miniscule it may appear – is to be nourished, cultured, and fanned into a flame.

This is the language of faith, and is often articulated by holy men. “ . . .having confidence in you all . . . I have confidence in you in all things . . . the great confidence which I have in you . . . I have confidence in you through the Lord . . . we have confidence in the Lord touching you . . . Having confidence in thy obedience” (2 Cor 2:3; 7:16; 8:22; Gal 5:10; 2 Thess 3:4; Phile 1:21).

works, labor, patience, and that they could not endure evil men. They also hated the deeds of the Nicolaitanes, which Jesus also hated. The Lord held against them the fact that they had left their first love. He promised those who overcame that He would give them access to the tree of life, which is in the midst of the paradise of God (Rev 2:1- 7).

how they had received, he exhorted them to hold fast and repent. He also confessed there were a few souls there who had not denied His name. After telling them they had a name that they were alive, but were actually dead, He held out a precious promise to them. Those who overcame would be clothed in white raiment, would not have their name blotted out of he book of life, and would have their name confessed before the Father and the holy angels by Himself (Rev 3:1-6).

This kind of confidence is also expressed in other ways.

‘ “The LORD will perfect that which concerneth me” (Psa 138:8). ‘ “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6). ‘ “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it” (1 Thess 5:23-24). ‘ “Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power” (2 Thess 1:11). ‘ “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Pet 5:10). ‘ “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory

‘ THE CHURCH IN PERGAMOS.

Jesus commended them for holding His name fast, and not denying His name – in a place where Satan had his throne. This faithfulness took place in a time of fierce persecution, when Antipas was martyred for Christ. Yet, Jesus had some things against this church, for they had some among them who taught the doctrine of Balaam, casting stumbling blocks before Christ’s servants. Still, He held the promise before them that those who overcame would be given to eat hidden manna, and would be given a new name, known only to those receiving it (Rev 2:12-17).

‘ THE CHURCH IN LAODICEA. This was the only Asian church of which Jesus said nothing good – other than acknowledging them as His own. They had a completely erroneous view of their condition, imagining they had no need of anything. Yet Jesus counseled them to procure what they sorely needed from Him personally. He then held before them two most unusual promises. First, He affirmed that He would personally sup with any individual who would grant Him access to their person. Second, He said the ones overcoming would be granted to sit with Him in His throne (Rev 3:14-

‘ THE CHURCH AT THYATIRA. Jesus

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Moses, He declared He was going to “make all My goodness pass before thee” (Ex 33:19). As He passed before Moses, sheltered in the cleft of a rock by His hand, He “proclaimed, The LORD, The LORD God . . . abundant in goodness and truth” (Ex 34:6). In the well known twenty-third Psalm, David confessed, “Surely goodness and mercy shall follow me all the days of my life” (Psa 23:6). Again, the Psalmist confessed, “Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which Thou hast wrought for them that trust in Thee before the sons of men!” (Psa 31:19).

the idea of moral excellence. Moral excellence is the ability to choose good and reject evil – an ability that is woven into the character of the individual.

for ever and ever. Amen” (Heb 13:20-21).

The work of God is helped along by expressions of confidence in His great and effective power. He is, after all, “able to make” believers stand (Rom 14:4). He can “make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work” (2 Cor 9:8). He is fully “able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 24).

To be “full of goodness is to be consistent in choosing the good things of God and refusing the delusions of the devil. It is to possess the qualities of gentleness and generosity, kindness and purity. This a quality that comes from God, and it reflects His own nature. Goodness is properly traced back to God. Thus we read of “the goodness of God” (Psa 52:1; Rom 2:4). Like the

This confidence is produced when faith is perceived in a person or group of persons. Paul testified that he was bound to give thanks for the Thessalonians because their faith was growing exceedingly, and their love toward each other was abounding (2 Thess 1:3). They maintained their faith and persevered in all of their persecutions and tribulations (2 Thess 1:4). These conditions justified the strong confidence Paul had concerning these brethren.

Here is a Divine quality that is “stored up” NIV for those who fear the Lord. This is a great repository reserved for those who live by faith and walk in the Spirit. There is no limit on the amount of it that can received by faith.

When faith is not prominent in those professing identity with Christ Jesus, it is not possible to have this kind of confidence. In such a case, strong reproofs and exhortations are required to stimulate people to live by faith and walk in the Spirit. No other manner of life is acceptable to the Lord. However, where faith and love are in strong and abundant evidence, saints are to be addressed in the manner of this passage. This tends to encourage faith and stabilize hope. It may be done without hesitation or fear.

righteousness of God, this is not a mere human attempt to be like God, but is a participation in the Divine nature (2 Pet 1:4). To be “full of goodness” is involved in being “filled with all the fulness of God” (Eph 3:19). It is to receive “of His fulness, and grace for grace” (John 1:16).

The word “goodness” is not easy to define. It is a quality that includes generosity, a willingness to give, and uprightness of heart. Ultimately, these are traits of God Himself. Yet, He is “willing more abundantly” (Heb 6:17) to share this “goodness” with those who believe the record He has given of His Son (1 John 5:10-11).

When, therefore, Paul says he was persuaded the brethren in Rome were “full of goodness,” he is recognizing a most significant quality. These brethren had the capacity to regard one another just as God regarded them. Unlike the Corinthians, there were not divisions among them. Being full of goodness implies being “kindly affectioned toward o n e a n o t h e r ” ( R o m 1 2 : 1 0 ) , “tenderhearted, forgiving one another” (Eph 4:32), and “forbearing one another” (Col 3:13). How marvelous to be confident that certain believers are filled with such a exceedingly great quality!

FULL OF GOODNESS “Now I myself am confident . . . that you also are full of goodness. . . ” Every major translation reads exactly the same: “full of goodness.” This is a most remarkable expression – particularly when you recall the state of all men by nature: “there is none that doeth good, no, not one” (3:12). What a marvelous work has taken place in those once numbered among those who did no good at all. Now, by the grace of God, they are “full of goodness.”

Technically, to be “filled with all goodness” means to be filled with a kind and benevolent spirit. This included their love for one another, and toward all saints. They were disposed to give of themselves and be kind. More specifically, I believe, this fulness refers to their disposition to do what the Lord required, and to extend themselves to yield a pure and uncompromising obedience to Him.

FILLED WITH ALL KNOWLEDGE “Now I myself am confident . . . that you also are . . . filled with all knowledge.” Other versions read, “complete in knowledge,” NIV “replenished with all knowledge,” DRA “you know these things,” NLT and “fully instructed.” NJB

This is not “goodness” that has been generated by men. Rather, it has been received from God. When God summarized the revelation of His glory to

“Goodness” is included in the “fruit of the Spirit” (Gal 5:22), and embraces

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Now Paul heaps virtue upon virtue. The blessing of the Lord does not come in sparse measures, and thus the servant of God does not think in small ways! Here is a condition that is exactly the opposite of men’s status by nature. The Divine assessment of men apart from involvement with Deity is, “there is none that understandeth” (Rom 3:12). The lack of the knowledge of reference is what alienates people from the life of God. Thus it is written, “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart” (Eph 4:18).

word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” NKJV (2 Pet 1:19).

articulated or evidenced such an ambition. I know of few, if any, Christian educational institutions that presently have this as a stated and formal objective. However, this is a Divine aim, and the whole of salvation contributes to its realization. The Scriptures are declared to have been inspired by God in order to “make the man of God perfect” (2 Tim 3:17). Christ has given gifts to the church “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph 4:12). There is no justifiable reason for the church of our day to be ignorant of these realities.

This type of knowledge enables the individual to fulfill this word: “correctly handling the Word of truth” NIV (2 Tim 2:15). The idea is that the Roman brethren had an understanding of the things of God. We will find this is not mere worldly wisdom. Although an acquaintance with religious history and familiarity with the technicalities of language are not of themselves bad, that is not the type of cognition here

The brethren in Rome, therefore, were not being commended because they had gone further than normal. Rather, they were commended for availing themselves of the things that are provided in Christ Jesus. Anything less than this is spiritually abnormal.

Keep in mind, our text is not commending a few advanced brethren among the Roman congregation. It is the body of believers themselves that have provoked this confidence in the Apostle.

ABLE TO ADMONISH ONE ANOTHER “Now I myself am confident . . . that you also are . . . able also to admonish one another.” Other versions read, “competent to instruct one another,” NIV

“able to instruct one another,” NRSV and “able to give direction to one another.” BBE

The Apostle here acknowledges that a fundamental change has taken place in these brethren. Rather than being destitute of this vital knowledge, now they are filled with it. This is a sort of Kingdom intelligence – being conversant with the manner of the Kingdom. In this acknowledgment Paul confirms he is persuaded he has not been speaking mysteries to them. He is convinced a responsive note has been struck in their hearts. They know what he has been talking about.

acknowledged. There is a superior knowledge that allows one to confidently handle the good things of God. It involves insight into Divine objectives, and the ability to correlate Scripture with those objectives. It is not possible to have such knowledge without a significant grasp of the text of Scripture. Nor, indeed, will an intellectual grasp of the Bible bring such knowledge when the heart is not pure and in fellowship with the Father and the Son.

This is the objective of being “full of goodness” and “filled with all knowledge.” Having an abundance of goodness and knowledge is not an end of itself. There is an appointed purpose for kindness, gentleness, generosity, knowledge, and understanding. These qualities equip believers to bring certain advantages to one another. To be more specific, they are designed to enable the believer to join the Savior in bringing many sons to glory (Heb 2:10). Jesus is bringing us to God (1 Pet 3:18), and preparing us for “the great and notable day of the Lord.” While He assists us through our difficulties, subdues our enemies, and provides our daily necessities, that is by no means the burden or fundamental objective of His ministry to us.

Keep in mind, our text is not commending a few advanced brethren among the Roman congregation. It is the body of believers themselves that have provoked this confidence in the Apostle. The exceeding rarity of such congregations confirms the marvelous achievements of the brethren in Rome. It is certainly a noble goal for any fellowship of believers to strive to be noted as being filled with goodness and knowledge. Such ambitions are virtually unknown among American churches. After over fifty years of extensive exposure to the numerous churches, I can only recall a very few who have ever

This is not the rudimentary knowledge that flows from a familiarity with facts and the employment of human logic or reasoning. Rather, this is the knowledge that results from being “enlightened” (Eph 1:18; Heb 6:4), or “illuminated” (Heb 10:32). It is related to the “day dawning,” and “the day star” rising in the heart (2 Pet 1:19). Rather than this kind of knowledge excluding an acquaintance with the Word of God, it is the result of faithful and consistent exposure to it – particularly the Gospel of Christ Jesus. Thus it is written of the Gospel, “And so we have the prophetic

Not a single one of the covenantal benefits is temporal in nature. None of them are primarily external. Consider again how glorious is the revelation of the these benefits.

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‘ A MINISTRY TO THE MIND. “I will put my laws into their mind” (Heb 8:10a). ‘ A MINISTRY TO THE HEART. “I will. . . write them in their hearts” (Heb 8:10b). ‘ A RELATIONSHIP WITH GOD. “I will be to them a God, and they shall be to me a people” (Heb 8:10c). ‘ A PERSONAL ACQUAINTANCE WITH GOD. “And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest” (Heb 8:11). ‘ THE REMOVAL OF SIN. “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Heb 8:12).

admonished them (1Thess 5:12). The Colossians were exhorted to be filled with the Spirit and thereby admonish one another (Col 3:16). Our text acknowledges not only the necessity of this ministry, but the capability of the brethren who are addressed to actually engage in the work. They did not require the intervention of someone outside of their own fellowship. Paul is not, then, speaking as though their ministry to one another relied upon him. Rather, he is

“longsuffering,” and “kindness,” and is “by the Holy Spirit” (2 Cor 6:6).

Admonishing one another relates to assisting one another to remain and make progress on the highway of holiness (Isa 35:8). It is associated with provoking one another to love and good works (Heb 10:24). It HAS to do with edifying one another (Rom 14:19; 1 Thess 5:11). Such ACTIVITY moves believers beyond the role of mere spectators. It

Admonishing one another relates to assisting one another to remain and make progress on the highway of holiness

God, Christ Jesus, nor the Holy Spirit ever depart from, or minimize this revealed agenda! Nothing that They do ever upstages this work, or puts it into the background. At the precise point these things become of little consequence to those who profess faith, their involvement with Deity starts to terminate, for there are no other reasons for fellowship with the Father and the Son.

stirring up what is already in them, confirming what they are able to do is in perfect accord with God’s purpose.

opens both their hearts and their mouths, and makes them “profitable” to one another (2 Tim 4:11; Philemon 11).

With goodness and knowledge combined in the heart of a people, they at once become competent to reprove, correct, and instruct in righteousness (2 Tim 3:16). But these virtues – goodness and knowledge – must reside in the people. A “good man” is, by Scriptural definition, one who is walking with the Lord. “The steps of a good man are ordered by the LORD” (Psa 37:23). “A good man obtaineth favor of the LORD” (Prov 12:2). Jesus declared, “A good man out of the good treasure of the heart bringeth forth good things” (Matt 12:35). The “knowledge” of reference keeps c o m p a n y w i t h “ p u r e n e s s , ”

An Observation Without being unduly critical, such virtues are exceedingly rare in the contemporary American congregation. It is not unusual to find churches, who have a reputation for being successful, to be able to boast in nothing more than a lot of people and elaborate facilities. The ability to admonish one another is rarely, if ever, mentioned, much less actually displayed. Nevertheless, being full of goodness, knowledge, and the ability to admonish one another, ranks high with God. Where these are found, a good work has been, and is being, done to the glory of God. Such works are to be commended.

Being “able also to admonish one another” blends with the work and promises of God. It is harmonious with the intercessory and mediatorial work of the Lord Jesus. It combines with the strengthening and directing ministry of the Holy Spirit. This is all by Divine design and appointment. It is not the result of human wisdom or strategy, but is the consequence of living by faith and walking in the Spirit.

The Thessalonians were exhorted to know and appreciate those who

BOLD WRITING

“ 15 Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God . . . ” At no point does life in the Spirit switch to some form of automation that requires no more involvement on the part of

individual or collective believers. It should not surprise us that this is not generally revealed in the conduct and teaching of the average congregation. Many who argue extensively against lifeless views of perseverance, like “once saved always saved,” actually practice

the doctrine. Professed believers are often less zealous than they were when they first came into Christ. Their diligence has diminished, as well as their sensitivity and tenderness. Yet, they imagine themselves to still be accepted by God, even though they are drifting

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further and further from the communion of the Holy Spirit (2 Cor 13:14), fellowship with Christ (1 Cor 1:9), and the persuasion that God is able to keep what they have committed to Him (2 Tim 1:12).

He had heard of their faith (1:5), and was determined to bring advantages to them “to the end” they ,might be “established” (1:9-11). They were, indeed, “able to admonish one another,” but that ability must be stirred up and often provoked in order to be effective.

teachest another, teachest thou not thyself . . . Know ye not, that to whom ye yield yourselves servants to obey . . . For to be carnally minded is death . . . Nay but, O man, who art thou that repliest against God? . . . Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee . . . But why dost thou judge thy brother?” (2:1,21; 6:16; 8:6; 9:20; 11:18; 14:10). These solemn sayings were not intended to single out certain people, or denigrate the congregation in Rome. Rather, they were a means of checking the expressions of the flesh, which is every with us.

However, such thoughts are only imaginations, perpetrated and fostered by the wicked one. There is not a jot or tittle of truth in them. God has no delight in those who draw back from Him, even declaring that such are progressing to “perdition,” or condemnation (Heb 10:38- 39). This is precisely why Paul is elaborating on these things to the brethren in Rome, and us as well. He does not take spiritual life for granted, or suppose that what we have received from God works independently of human involvement.

Many a congregation with noble beginnings has fallen asleep simply because it was never stirred by words of admonition and exhortation. Perhaps people thought their leaders were sufficient to carry the congregation forward without too much involvement by all of the brothers and sisters. When the people of God are not stimulated by powerful exhortations and reminders of the greatness of what they have received, they will make no advance. That is why Paul writes.

Third, Paul had not founded the church in Rome, yet had written extensively to them in this Epistle. The flesh would object to this action, saying the affairs in Rome were none of his business. However, he was writing as the appointed Apostle to the Gentiles, and not one who sought to impose his own views on others. He was not a meddler, but an Apostle, ordained to minister the truth to the people of God.

Even though God’s laws have been put into our minds and written upon our hearts (Heb 8:10), yet continual attention must be given to our hearts and minds in order that the writing may remain fresh.

REMINDING YOU “ . . . as reminding you.” Other versions read, “as putting you in mind,” KJV “as if to remind you of them again,” NIV

and “knowing that all you need is this reminder from me.” NLT

NEVERTHELESS

MORE BOLDLY “I have written more boldly to you on some points.” Other versions read, “I have been bold enough to emphasize some of these points,” NLT and “rather boldly in some respects.” NAB

“Nevertheless . . . ” This is a small but meaningful word that indicates an extended thought. It is akin to what we would call an explanation or elaboration. It indicates the further development of a thought. That development is not required because of a fundamental deficiency in the character of the readers, for they were “full of goodness.” It is not necessary to speak in this manner because the readers were lacking in understanding, for they were “full of all knowledge.” Nor, indeed, did Paul speak in this way because the brethren in Rome were not able to build one another up. They were, in fact, “able to admonish one another.” Why, then, continue in this line of thought?

The ministry of helping the saints to remember is a vital one. Paul sent Timothy to Corinth to “remind” them of his ministry (1 Cor 4:17). He reminded Timothy himself of the gift that was given to him (2 Tim 1:6). He admonished Timothy to remind brethren not to strive about words (2 Tim 2:14). He also exhorted Titus to remind brethren to be subject to the higher powers, obey, and be ready for every good work (Tit 3:1). Peter said he would not be negligent to remind the brethren of the things of God, even though they were established in the truth (2 Pet 1:12). He knew that even “pure minds” had to be stirred up by holy remembrances (2 Pet 3:1).

There is a threefold sense in which this boldness has been evidenced.

First, Paul had admonished them, even though they were, he confessed, capable of admonishing one another. That required some degree of boldness. There is no place for cliques in the work of the Lord. The fact that an individual may never have companied with a particular congregation does not mean he ought not boldly speak of the truth to them.

While we remain in these “earthen vessels” (2 Cor 4:7), the precious things of God tend to get away from us. Even though God’s laws have been put into our minds and written upon our hearts (Heb 8:10), yet continual attention must be given to our hearts and minds in order

It is because we are not “sufficient of ourselves” (2 Cor 3:5). The very nature of life in Christ Jesus requires frequent spiritual stimulus – even from those who may not personally know us. At the point of writing, Paul had never been to Rome.

Second, he had declared some things to them that could be abrasive. You may recall some of those expressions. “Therefore thou art inexcusable, O man, whosoever thou art that judges . . . Thou therefore which

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that the writing may remain fresh. This is why Jesus instituted the “Lord’s supper” (1 Cor 11:20). It is a feast of remembrance whereby the recollection of the Savior can remain fresh and effective.

When the things of God are not dominant in our thinking, they are no longer effective. When the truth of God is put into the shadows, while the mind becomes occupied with lesser things, it no longer exercises its power to free the soul.

Thus Paul writes to bring what the brethren already know to the forefront of their thinking. Life in the flesh tends to push the things of God into the background of thought. Exhortation and admonition bring them into the foreground. There is a reason for the necessity of such stimuli. When the things of God are not dominant in our thinking, they are no longer effective. When the truth of God is put into the shadows, while the mind becomes occupied with lesser things, it no longer exercises its power to free the soul.

occupy demands the stirring up of pure minds. They must not be left unattended.

appointed role in so ministering to them. Many a soul, attempting to do something in the name of the Lord, has met with miserable failure. Often, this is because they have sought to do something for which grace had not suited them. While care must be taken not to assume those who appear to fail have really had no grace, care must also be taken not to launch out in the energy of the flesh.

BECAUSE OF GRACE “ . . . because of the grace given to me by God.” Paul does not write as a meddler in other men’s affairs. Nor, indeed, is he writing as a dictator who demands his own way. He is writing as a “steward of the manifold grace of God” (1 Pet 4:10). God had adapted him for this ministry. It was not something he took upon himself. His role in the body of Christ was “by the grace of God” (1 Cor 15:10). The manner in which he ministered was “not with fleshly wisdom but by the grace of God” NKJV (2 Cor 1:12). He was fulfilling a Divinely

Those who have a practice of absenting themselves from the fellowship of brethren in Christ (Heb 10:25), or who neglect the reading of, and meditation in, the Holy Scriptures, have put themselves in a situation where the truth cannot flourish in their hearts. In fact, it may not even be able to survive in them. The fiercely competitive moral arena that we

When it comes to speaking to the saints of God, or caring for the house of God, there is no place for assumption. Those who minister must have some degree of confidence that they are doing what God has given them to do.

MINISTERING AND OFFERING

“ 16 . . . that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.” Here is a most interesting perspective. The aim of the Apostle was not merely to correct the brethren in Rome. Nor, indeed, was it only to increase their knowledge of the things of God. His activities were a labor of love, with the firm intent to be a servant used by Jesus Christ. He was seeking to be faithful to his stewardship, for “it is required in stewards, that a man be found faithful” (1 Cor 4:2). In that activity, Jesus would receive glory, the saints would receive benefits, and he would receive a reward.

minister.” NIV This is WHY He was given grace; i.e., in order to be a minister, or servant, of Jesus Christ.

That grace has adapted such an one for a certain work, and he is to be busy in fulfilling it, as Paul is in fulfilling the work for which grace suited him.

Many think of the grace of God only in regard to the remission of sin, justification, and sanctification. And, indeed, grace is the root for all of those marvelous gifts. But grace also has to do with ministry – with serving the Lord and being a laborer in His vineyard. That is precisely why Peter admonished believers to be “good stewards of the manifold grace of God . . . ministering “as of the ability which God giveth” (1 Pet 4:10-11). In a day of religious professionalism, much emphasis is being placed on training laborers for the Kingdom. While this is not an unworthy work, it IS a work unworthy of emphasis. The key factor in laboring for the Lord is NOT the amount of training one receives, but the grace that has been given to him.

The sense of this verse, then, is this: I have written boldly to you, stirring up your minds with matters already familiar to you. I know you are able to admonish one another because you are filled with goodness and knowledge. Yet, I am doing so because I have been appointed to this work, and have been suited for it by the grace of God. We learn from this that God does not leave His people with limited resources. No congregation is sufficient of itself. If such a thing was possible, it would have been true of the brethren in Rome. Their faith had been spoken of throughout the world. They were filled with all goodness and all knowledge, and were thus able to admonish one another. There were a number of spiritually elite people among them, as is confirmed in the next chapter

A MINISTER OF JESUS CHRIST “ . . . that I might be a minister of Jesus Christ .” Other versions read, “that I should be the minister,” KJV and “to be a

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God,” NIV “in the priestly service of the gospel of God,” NRSV “carrying on as a sacrificial service the {message of} glad tidings of God.” DARBY Here Paul assumes the role of a priest, preparing a sacrifice to offer up to the Lord. The Gospel of God is to that sacrifice what salt was to the sacrifice under the Law: it made the sacrifice acceptable (Lev 2:13).

(16:3-15). Paul also knew he would profit from their mutual faith (1:12). Yet he ministered to them in the power of the grace that had been given to him.

It is fashionable in some circles to say the Gospel is only preached to those who are not in Christ. Our text shines a bright light upon such statements, showing how utterly foolish they are. Rome was a well established church, whose faith had been chronicled throughout the world. They were filled with goodness and all knowledge, and able to admonish one another. Yet Paul ministered “the Gospel of God” to them – and that, quite extensively (chapters 3-8).

TO THE GENTILES The focus of Paul’s Apostleship was the Gentiles – the nations of the world who had been cut off from all affiliation with the Living God. God did not intend for him to labor exclusively among the Gentiles. When the Lord sent Ananias to instruct Saul of Tarsus, He told him “he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15). Indeed, Paul did bear the name of Christ before “kings” (Acts 25:22-27; 26:1-11; 27:24), and “the children of Israel” as well (Acts 13:14-15; 14:1; 17:1- 21; 8:4). However, the burden of his ministry was to the Gentiles, “which know not God” (1 Thess 4:5).

“The Gospel of God” portrays the Gospel at its most foundational level. This depiction of the Gospel is used seven times in Scripture (Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2,8,9; 1 Pet 4:17). The Gospel is the good news of the working of God. He “so loved the world” (John 3:16), “sent” the Son into the world (1 John 4:14), and “delivered Him up” for the sins of the world (Rom 8:32). Jesus came to do His will (John 4:34), in bringing us to God.

THE OFFERING OF THE GENTILES “ . . . that the offering up of the Gentiles might be acceptable.” Other versions read, “that my offering of the Gentiles might become acceptable,” NASB

“so that the Gentiles might become an offering acceptable to God,” NIV Here is the priestly service Paul is fulfilling. He is offering up the Gentiles to the Living God. That is why he has salted them with “the Gospel of God.”

See how versatile those tutored by grace become! In this world, specialists often confine themselves to one thing. But it is not so in the Kingdom. Special abilities in one area by no means imply incompetence in other areas.

There is a sort of spiritual naivete that is extant in the professed church. It assumes Divine acceptance too easily. Trite sayings like “receive Christ into your heart,” and “God loves you just the way you are,” blur the truth rather than clarifying it. Here is Paul, writing to Gentiles who are in Christ Jesus, speaking of making the offering of them acceptable to God.

It is “God” that was “in Christ, reconciling the world unto Himself, not imputing their trespasses unto them” (2 Cor 5:18-20). When Jesus delivered us “from this present evil world,” it was “according of the will of God and our Father” (Gal 1:4). This is marvelous to hear when you consider that sin had alienated us “from the life of God” (Eph 4:18). It is no wonder it is called, “the Gospel of God.”

The offering of which he speaks is a “living sacrifice,” that is, one that is ongoing or continual. The very notion of offering “the Gentiles” to God is a most arresting one – particularly when you are speaking of believing and justified Gentiles. It is the flavor of the Gospel that provides for such acceptance. I have every reason to believe that when the Gospel of God ceases to be declared, the acceptance of the people begins to diminish. It is as though God will not allow for favor to continue where the proclamation of His love and grace are no longer heard. The ramifications of this are sufficient to promote great sobriety and diligence.

It was much the same with Peter, who was primarily an Apostle to the Jews, or “the circumcision” (Gal 2:7). Yet, he is the very man Jesus used to “open the door of faith” to the Gentiles (Acts 10:1-11:18).

The Indispensable Role of the Gospel

If men are going to made acceptable to God, the “Gospel of God” must be ministered to them. This is not good news that God can meet your need, or answer your problems – although those benefits result from fellowship with Him. The Gospel is not against the background of human misery and hardship, but against the blackness of the alienating effects of transgression, and death in trespasses and sins (Rom 1:1-3:19).

MINISTERING THE GOSPEL OF GOD “ . . . ministering the Gospel; of God.” Paul took up collections of money for needy Jewish brethren (Acts 11:28-30; Rom 15:25-27; 1 Cor 16:1-5), but He ministered “the Gospel of God” to the Gentiles.

SANCTIFIED BY THE HOLY SPIRIT “ . . . sanctified by the Holy Spirit.” That is, the offering up of the Gentiles is made acceptable to God through the sanctifying work of the Holy Spirit. Further, that sanctifying work depends

Other versions read, “ministering as a priest the gospel of God,” NASB “with the priestly duty of proclaiming the gospel of

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upon the ministry of “the Gospel of God.” The Holy Spirit does not work with the philosophies and reasonings of men. They may have a pleasant sound to them, but they have no utility whatsoever in making men acceptable to God.

Even though the saved are said to be “elect according to the foreknowledge of God,” that election was carried out “through sanctification of the Spirit,” and was in order to “obedience and sprinkling of the blood of Jesus Christ” (1 Pet 1:2).

and intercession of the Lord Jesus Christ (Gal 4:4; 1 Cor 15:3; Rom 1:4; Eph 1:23; Heb 7:25). ‘ It was, and continues to be, necessary that “the Gospel of God” be ministered (Rom 1:16; 1 Cor 15:1-3). ‘ The convicting ministry of the Holy Spirit preceded our acceptance (John 16:8-11). ‘ The Holy Spirit initially, and on an ongoing basis, cleanses, sanctifies, and qualifies us for Divine acceptance (1 Cor 1:30; Rom 5:5; 15:13).

The sanctifying work of the Holy Spirit separates us from alienating defilements, and puts us in a position where we can be received by God. Without this work, God cannot receive us!

What marvelous involvements there are in people being made acceptable to God! In this text, we are reminded that the sound of the Gospel and the work of the Holy Spirit are indispensable to that acceptance – and both of those are outside of our own persons. Although by nature, the Gentiles were “sinners,” the Holy Spirit had washed, sanctified, and justified them (1 Cor 6:11). It is His ministry that has made them good enough to be received by a thrice holy God. Salvation itself is related to the “sanctification of the Spirit,” as well as “the belief of the truth” (2 Thess 2:13).

Ponder what is involved in people being offered up to God in a way that is pleasing to Him.

Such extensive involvements, when perceived, will contribute to faithfulness and diligence. They also illuminate why the righteous are said to“scarcely be saved” (1 Pet 4:18). It is ONLY He that is in us that is greater than he that is in the world (1 John 4:4). By nature, we are “not sufficient of ourselves.”

‘ This acceptance required the tutelage of the Law, or the awakening to our sinful condition (Rom 3:19-20). ‘ It required the birth, life, death, burial, resurrection, enthronement,

A REASON TO GLORY

“ 17 Therefore I have reason to glory in Christ Jesus in the things which pertain to God.” In this verse and those that follow, Paul is providing evidence for his right to speak with such authority. He will point us to the effectiveness of the Gospel that he preached. God Himself had supported his message, which was reason enough for the Gentiles to heartily embrace it.

knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: to the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things” (2 Cor 2:14- 16).

evidence as promotes lawful glorying!

GLORYING IN CHRIST JESUS “ . . . to glory in Christ Jesus . . . ” The idea is that Paul is glorying in all of the things Christ has accomplished through him. The New Living Translation captures this sense. “So it is right for me to be enthusiastic about all

I HAVE REASON “Therefore I have reason . . . ” There is no reason for men to boast in themselves, for they had to be saved from their own doing. That does not mean that all glorying, or boasting, is unlawful. There are justifiable reasons for glorying, but they do not lie in men themselves. It is therefore written, “But he who glories, let him glory in the LORD” (1 Cor 1:31; 2 Cor 10:17). That is precisely what Paul does in this text.

Paul’s wisdom is not what made him effective. His earthly pedigree and expertise in the Law and the Prophets was not the source of his effectiveness. It was Christ who was living in Him (Gal 2:20), and it is Christ who receives the glory, even though it comes from Paul.

God had made Paul both adequate and effective, and he gloried in those conditions. Elsewhere he wrote, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of His

Indeed, Paul confessed “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament” (2 Cor 3:5-6). How marvelous to have such

Christ Jesus has done through me.” Paul’s wisdom is not what made him effective. His earthly pedigree and expertise in the Law and the Prophets was not the source of his effectiveness. It was Christ who was living in Him (Gal

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2:20), and it is Christ who receives the glory, even though it comes from Paul.

not pertaining to God. Such matters relate to laboring for an earthly master, or children obeying their parents, yet doing it “as unto the Lord” (Eph 6:5; Col 3:20). These are not the areas where boasting is acceptable. Nor, indeed, are they the point of Divine emphasis. They are temporal in nature, and morally necessary. Thus, they are to be done “unto the Lord.”

when addressing earthly obligations, lest men conclude in doing them they have fulfilled their duty to God.

The King James Version reads, “I may glory through Jesus Christ.” This sense is also included in the verse, that Jesus Himself has enabled Paul to glory in an acceptable manner. He not only worked through Paul’s labors, but expressed praise through His mouth. This is the fruitage of being a “laborer together with God” (1 Cor 3:9).

God has positioned the members in Christ’s body “as it hath pleased Him” (1 Cor 12:18). Each position is accompanied with “a measure of faith” (Rom 12:3), and enabling grace (1 Pet 4:11). As those various roles are fulfilled in the power of the Spirit, Christ working through the individual, one may glory in Christ Jesus for the effectiveness of that work. That is what Paul is doing in this text. He has seen the work of Christ in himself. The person who sees the sense of this has been blessed. Such will find great satisfaction in their labors, and be able to glory in the Lord.

This text speaks of a more lofty and enduring work. It has to do with the commissions of grace, which enable a person to labor together with God in His great “eternal purpose” (Eph 3:11). Care must be taken in speaking of this matter, lest men view earthly duties with disdain. Equally, care must be taken

THINGS WHICH PERTAIN TO GOD “ . . . in the things which pertain to God.” Other versions read, “my service to God,” NIV “my work for God,” NRSV and “the things which are God's.” BBE There are things that we do that are to God, but are

GOD WORKING THROUGH A MAN

“ 18 For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient; 19 in mighty signs and wonders, by the power

his glorying to what the Lord has done through him personally. It certainly is not that he did not give thanks for the work of others. However, when glorying is done in the work of some peer or peers,

truth of this to your heart.

I WILL NOT DARE TO SPEAK “For I will not dare to speak of any of those things which Christ has not accomplished through me . . . ” There is something about lifeless theological positions and institutions that contradict the spirit of this expression. There is all manner of speaking today that has nothing whatsoever to do with what Christ has done in the individual. All such speaking, or boasting, is in the work of some other man or men. Paul will not allow himself to indulge in such a display of vanity. He will not speak extensively about things which Christ has not accomplished through him. Such a procedure would bring a great wave of silence in many church circles.

There is something about lifeless theological positions and institutions that contradict the spirit of this expression. There is all manner of speaking today that has nothing whatsoever to do with what Christ has done in the individual.

of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.”

that glorying tends to detract from the Lord Jesus Christ. It is too impersonal, and does not promote thanksgiving as much as the type of glorying Paul here displays. The greater testimony regards the work in you. Such observations may appear completely inconsequential to some. However, they do have some relevance to a discussion of this text. It is as though every man will glory in something – at least that is the tendency. Far better, therefore, to look for the working of Christ through us personally. Your experience in the Lord should confirm the

Speaking of what God has done through individuals is not uncommon in the Word of God. “And when they were come, and had gathered the church together, they rehearsed all that God had done with them” (Acts 14:27). “Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them” (Acts 15:12). Peter once said, “Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and

When it comes to godly boasting, Paul will not glory in the work of another, as though he was an integral part of such a work. He will only glory in what the Lord has done through him! He will not glory in an institution, or a movement, or what the Lord is doing through a particular group. There is a reason for his insistence upon confining

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MAKING THE GENTILES OBEDIENT “ . . . to make the Gentiles obedient . . . ” Other versions read, “resulting in the obedience of the Gentiles,” NASB

believe” (Acts 15:7).

counts. Where faith is found, it moves one into the mainstream of the will of God. No one who believes the Gospel will balk at the commandments of the Lord.

Godly people have no cause to be ashamed to declare what the Lord has done through them. They must, however, avoid any tendency to get caught up in the work of others, even though it is legitimate, and is accomplished by Jesus.

“leading the Gentiles to obey,” NIV and “to win obedience from the Gentiles.” NRSV

Thus Paul’s labors were calculated to bring men into accord with God. He did not speak to entertain men. Nor, indeed, were his words calculated to provide answers to all of their earthly challenges and difficulties. He sought to “make the Gentiles obedient” in what he said, and what he did. That is, indeed, a fitting and noble thing to do!

There was an immediate objective in Paul’s words and deeds – a reason why he spoke and why he worked. Here he relates that objective with his Apostleship, which was his chief reason for living (Phil 1:23-24). If men gave heed to what Paul said and did, they would become “obedient” to the Gospel! That was his personal objective, and that is what the message he declared was calculated to do.

Accomplished through Me “ . . . accomplished through me.” Other versions read “wrought by me,” KJV

“done by me,” BBE and “done through me.” NJB Herein is a most marvelous Kingdom principle, that Christ does things through people! This is involved in Christ living in us (Gal 2:20), us laboring with God (1 Cor 3:9), and God working in us to will and to do (Phil 2:13).

MIGHTY SIGNS AND WONDERS “ . . . in mighty signs and wonders . . . ” Other versions read, “Through mighty signs and wonders,” KJV “by the power of signs and miracles.” NIV Paul had been given unique insights from the

There are messages that, when they are embraced, do not produce such

There remains in religious men the uncomely tendency to think of God as only working independently of the redeemed. Thus, snared by “voluntary humility” (Col 2:18), they do not think of themselves as resources to the Living God. They cannot conceive of the Lord Jesus working through them, but only think of themselves as receiving from the Lord. While receiving from the Lord is not in any way to be minimized, it is the outflow of life that especially brings glory to God. Thus Jesus declared, “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:39). It is this outflow that is the subject of Paul’s comments.

. God has given some to see more than others, as He did Paul. He was an extraordinary messenger, who had no peers. As John the Baptist stood taller than all generations before him, so Paul stood taller in the matter of receiving revelations from God.

results. Churches are filled with people who have embraced a message, yet have not become obedient. The message they have espoused is more of a church position or creed than it is Gospel. The danger of such a message is seen in the fact that all who “obey not the Gospel” will suffer the vengeance of eternal fire, being “punished with everlasting destruction from the presence of the Lord, and from the glory of His power” (2 Thess 1:8-9).

Lord, elsewhere called “the abundance of the revelations” (2 Cor 12:7). He was shown things that were hidden from former ages, not being made known to men “as it is now revealed unto His holy apostles and prophets by the Spirit” (Eph 3:2-5). This revelation was so lofty and extensive that even Peter declared, “our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood” (2 Pet 3:15-16).

IN WORD AND DEED “. . . in word and deed . . . ” Here are the two great pillars of Gospel communication: word and deed, i.e., what is said and what is done. Again, men tend to emphasize one of these to the exclusion of the other. The Pharisees said, but did not “do” (Matt 23:3). Jesus spoke of those who said the right thing but “do not the things that I say” (Lk 6:46).

Whatever one may think of obedience, the Gospel of Christ is calculated to produce it. The Holy Spirit empowers men to do it (1 Pet 1:2), and Jesus is the “Author of eternal salvation unto all them that obey Him” (Heb 5:9).

Do not think for one moment that all messengers from God are on equal footing, or all see the same things. God has given some to see more than others, as He did Paul. He was an extraordinary messenger, who had no peers. As John the Baptist stood taller than all generations before him, so Paul stood taller in the matter of receiving revelations from God.

It is said of Jesus that He was “mighty in deed and word” (Lk 24:19). Paul declared there was a perfect harmony between what he said and what he did (2 Cor 10:11). All saints are admonished “whatsoever ye do in word or deed, do all in the name of the Lord Jesus” (Col 3:17). When words and deeds do not match, God is not in the matter!

Primarily, this is speaking of “the obedience of faith” (Rom 16:26), for the Gospel demands that we believe it. Where there is no faith, nothing else

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It was this very circumstance that produced the “mighty signs and wonder” that accompanied Paul’s ministry. An extraordinary message and messenger was accompanied with extraordinary displays of Divine power. Mediocre people and messages need no support from God.

were done to “make the Gentiles obedient.” Is this what occurred in the incidents listed above. What were the results of the mighty deeds wrought through the hands of Paul? ‘ Acts 13:8-11 – “Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord” (v 12). ‘ Acts 14:8-10 – “And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men” (v 11). ‘ Acts 15:12 – “Wherefore my sentence is, that we trouble not them, which

Religious Controversy Unfortunately, believers have haggled over the possibility of “mighty signs and wonders,” battling one another over the position that is taken on them. But only a fool will affirm that such workings are common among any body of religious people. In nearly all cases, they are unusual, and honest people know it. This may be largely owing to the lack of faith among professed believers. It may also be due to the fact that they are not preaching a Gospel God can bless. It seems to me to be a better course to zealously seek to be aligned with the Living God, preaching His Gospel, and seeking His will. If, in the course of such activities, the Lord sees fit to confirm His Word, and buttress our confidence, by stretching forth His hand in miraculous ways, we will be better able to receive it.

Even so, the Holy Spirit is modest in providing a record of the “mighty signs and wonders” wrought through Paul. Here are the ones that are recorded.

‘ Acts 13:8-11. When opposed by Elymas the sorcerer, Paul struck him blind. ‘ Acts 14:8-10. A certain man from

It seems to me to be a better course to zealously seek to be aligned with the Living God, preaching His Gospel, and seeking His will.

Too, if we have not been called to an unusual work, we should not expect it to be supported by unusual signs. It is time for men to cease trying to develop a theological position on miracles, and set themselves to say and do something worthy of the blessing of the Lord. If we learn anything from Scripture, it is that such signs and wonders are not to be taken for granted.

Lystra, impotent in his feet, and crippled from his mother’s womb, was healed by Paul, who perceived he had faith to be healed. ‘ Acts 15:12. Miracles and wonders were wrought by Barnabas and Paul among the Gentiles. ‘ Acts 16:18. He drove a demon out of woman who had a spirit of divination.

from among the Gentiles are turned to God” (v 19). ‘ Acts 16:18 – “And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house” (vs 33-34). ‘ Acts 19:11-12 – “And many that believed came, and confessed, and showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver” (vs 18-19). ‘ Acts 28:5-9 – “Who also honored us with many honors” (v 10). ‘ Acts 20:9-12 – This miracle was wrought among the brethren, who, as a result, “were not a little comforted” (v 12).

A Case in Point A salient comment is made in the fourteenth chapter of Acts regarding this observation. The occasion was the preaching of the Gospel in Conium. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.” The whole city was divided over this situation, “and part held with the Jews, and part with the apostles” (Acts 14:3-4). Signs and wonders have never occurred automatically. Throughout history, with the exception of the earthly ministry of Jesus, they have been sporadic, with no specific pattern of kind or time. They have been “granted.” While it is in order to seek such grants (Acts 4:29-30), the burden of our attention must be placed on declaring the Gospel in order to make men obedient.

‘ Acts 19:11-12. God wrought special miracles by the hands of Paul, causing diseases to be healed and evil spirits to leave through “hankerchiefs and aprons” sent from his body. ‘ Acts 28:8. Publius, the chief man from the barbarous island of Melita, was healed by Paul of a bloody flux. ‘ Acts 28:9. Others from the island of Melita were also healed by Paul. ‘ Acts 20:9-12. Paul raised Eutychus from the dead, after he had fallen from a third story window. ‘ Acts 28:5-6. After being bitten by a deadly viper, Paul shook the snake off in a fire, not being harmed at all.

The point to be seen here is that the affects of “mighty signs and wonders” also testify to their origin. Paul confesses that their purpose was to “make the Gentiles obedient.” They also harmonized perfectly with the message that he brought.

Paul specifically related these things to his Apostleship. “Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds” (2 Cor 12:12). Our text declares such things

BY THE POWER OF THE SPIRIT “ . . . by the power of the Spirit of God . . . ” This is a further explanation of the effectiveness of Paul’s words and

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deeds. First, they were supported by “mighty signs and wonders.” Second, they were done in “the power of the Spirit of God.” The Holy Spirit revealed the message to Paul (Eph 3:5). He provided the gifts and understanding through which the insightful proclamation was made (1 Cor 2:13). Both the message and the ability to proclaim it came from God.

“ . . . so that from Jerusalem and round about to Illyricum . . . ” The extent

being spent for the work of the Lord (2 Cor 12:15).

You too have a role to play in the body of Christ – an assigned role. Spiritual ministries are not up for grabs, as some imagine. There are delegated abilities that are the domain in which we are to operate.

When Jesus returned from His forty-day temptation in the wilderness, He “returned in the power of the Spirit into Galilee” (Lk 4:14). He was thus enabled to fulfill His commission from the Father. This is precisely what Paul is affirming: that He was enabled by the Holy Spirit to fulfill his commission. The work he was given to do was staggering. He was sent to the Gentiles “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me” (acts 26:18). What mortal is adequate for such an assignment? All of these things are normally credited to Deity – never to men. Yet, the Holy Spirit empowered Paul to do these things, making him effective in the work Jesus had assigned to him.

of Paul’s travels would be considered significant in any age, including our own. Although he first began to preach in Damascus (Acts 9:22), he mentions Jerusalem, because it was the hub from which the Gospel spread: “beginning at Jerusalem” (Lk 24:47). Barnabas brought Paul from Damascus to Jerusalem, where he was “with them coming in and going out at Jerusalem” (Acts 9:27).

FULLY PREACHED THE GOSPEL “ . . . I have fully preached the gospel of Christ.” Paul did not pass through these countries and cities giving an occasional personal testimony. Neither, indeed, did he subject the people to a mere introduction of the Gospel of Christ, setting in motion a followup program for the completion of a Gospel course of study. Rather, he “fully preached,” or proclaimed, the Gospel of Christ.

Illyricum was between 1,500 and 2,000 miles from Jerusalem, depending on the mode of travel. It was not as though Paul preached in Jerusalem, and then made a quantum leap to Illyricum where he also preached the Gospel. There were countries and regions in between to which he preached the Gospel: Greece, Syria, Lebanon, Turkey, Galatia, Phrygia, Asia, Italy, Bulgaria, Yugoslavia, and Italy. Countless cities were exposed to the preaching of the Apostle to the Gentiles. These included Tyre, Damascus, Cyrus, Pathos, Salamis, Selucia, Antioch, Derby, Lystra, Iconium, Perga, Attalia, Ephesus, the Isle of Crete, Troas, Corinth, Athens, Philippi, Thessalonica, Berea, and Rome. All of these were along the way “from Jerusalem to Illyricum.”

Some people boast of a “full Gospel.” Paul “fully preached” the Gospel, which of itself is complete, and covers both Divine intent and human need. In another place Paul declared this manner of preaching. “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house” (Acts 20:20). Again, he confessed, “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27). A message as grand as the Gospel deserves to be proclaimed in its entirety. Through it, the love of God is revealed (1 John 3:16), a righteousness from God (Rom 1:17), and the wrath of God against all unrighteousness (Rom 1:18). It is the Gospel of God’s grace (Acts 20:24), of the Kingdom of God (Matt 4:23), and of a peace that has been between God and man (Eph 6:15). It is the good news of “Jesus Christ,” His P e r s o n a n d H i s m a r v e l o u s accomplishments (Mark 1:1). This is “the Gospel of your salvation” (Eph 1:13), and the good news of the “blessed God” (1 Tim 1:11). It proclaims the cursing of Jesus in order to the deliverance of men (Gal 3:13), and that God made Jesus to be sin in order that He might make us the righteousness of God in Him (2 Cor 5:21).

The Holy Spirit will do no less for you. You too have a role to play in the body of Christ – an assigned role. Spiritual ministries are not up for grabs, as some imagine. There are delegated abilities that are the domain in which we are to operate. We are, as Peter said, to “minister as of the ability which God giveth” (1 Pet 4:11). The Holy Spirit is active in such a ministry.

FROM JERUSALEM TO ILLYRICUM

By saying “from Jerusalem to Illyricum,” it is as though Paul said, “I did not run from Jerusalem to Illyricum, but preached in all the countries and cities in between them.” It is obvious that Paul took his commission seriously. He embraced his stewardship with godly zeal, focus, and affection. He is a noble example of spending and

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This Gospel announces the consecration of a new and living way that leads to God (Heb 10:20), an Intercessor that ever lives to make intercession for us (Heb 7:25), and an inheritance that is reserved in heaven for us (1 Pet 1:4). He declares that, because of Jesus, God can make us stand (Rom 14:4), and keep us from falling (Jude 24). The Gospel announces the destruction of Satan (Heb 2:14), the spoiling of principalities and powers (Col 2:15), and the end of the Law for righteousness (Rom 10:4). What a marvelous Gospel we have!

The Gospel declares God has given us eternal life in His Son (1 John 5:11). It affirms that the Holy Spirit is given to those in Christ, and will assist them in subduing the flesh (Rom 8:13), enable to abound in hope (Rom 15:13), and offer intercessions for them when they do not know what to pray for as they ought (Rom 8:26-27). The Gospel declares that in Christ there is “righteousness, peace, and joy in the Holy Spirit” (Rom 14:17). There is “no condemnation” (Rom 8:1), but men are “made accepted in the Beloved” (Eph 1:6).

Paul “fully preached” the Gospel, so that none of its great provisions were hidden, or could not be grasped by faith. Those who received His message would be left with a keen sense of the goodness of God, and the sinfulness of sin. Wherever there was a listening ear, there was no disappointment in the hearts of those who heard Paul preach the Gospel of Christ. Issues were made clear, and Divine provisions were put within their reach. Those who believed his report received a lively sense of Divine adequacy, and were motivated to take hold of it quickly.

I MADE IT MY AIM

“ 20 And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man's foundation, 21 but as it is written: ‘To whom He was not announced, they shall see; And those who have not heard shall understand.’” Here Paul shares something intensely personal – something he did not always divulge. He had an ambition that was not

capabilities, not stifle them.

an aspiration that pertains to their work.

I MADE IT MY AIM “And so I have made it my aim to preach the gospel . . . ” Other versions read, “I strived to preach the gospel,” KJV, “I aspired to preach the gospel,” NASB “It has always been my ambition to preach the gospel,” NIV and “it has been my rule to preach the gospel.” NJB When one is

Many would-be servants of the Lord flounder about in indecision, not sure of what they are to do, or how they are to do it. There may very well be a period of time when this condition exists, but one must grow out of it to be an effective laborer for the Lord. Neither the human spirit nor the gifts of God are intended to be held in a state of indecision or a lack of focus.

NOT WHERE CHRIST WAS NAMED “ . . . not where Christ was named, lest I should build on another man's foundation . . . ” This was not an inviolable law by which Paul operated. He was determined to preach the Gospel in Rome, where a well established congregation existed (Rom 1:15). However, as a rule, he aimed at preaching the Gospel among those who had never heard it before.

He shared this same objective with the Corinthians, even explaining it in more detail. “We are not going too far in our boasting, as would be the case if we had not come to you, for we did get as far as you with the gospel of Christ. Neither do we go beyond our limits by boasting of work done by others. Our hope is that, as your faith continues to grow, our area of activity among you will greatly expand, so that we can preach the gospel in the regions beyond you. For we do not want to boast about work already done in

commanded, yet contributed to the effectiveness of what he was told to do. There is a certain freedom involved in serving Christ. It is not the sort of liberty that gives license to the flesh, but allows the “workman” to work in refreshing co- partnery with the Lord. There is room for expanded thought, creativity, and originality – all the while protecting the content and effectiveness of the Gospel of Christ. Laboring together with God tends to expand and enhance human

called to preach the Gospel, he must set about to think how he will do it. John the Baptist preached to Jews, where “the people were in expectation” of the coming Messiah (Lk 3:15). But whether it was John, Stephen, Philip, or Apollos, each of them set their minds to do what they were called to do. If it is required in stewards that a man be found faithful (1 Cor 4:2), then those who preach and teach must pay attention to what they do. They should have an aim, a purpose,

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another man's territory” NIV (2 Cor 10:14- 16).

And those who have not heard shall understand.’” Paul had an insatiable appetite for the Lord to be honored and glorified. Here, for example, he refers to a promise given through Isaiah. “So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider” (Isa 52:15). Isaiah also

Until Christ had risen from the dead and was enthroned “on the right hand of the Majesty on high” (Heb 1:3), God “suffered all nations to walk in their own ways” (Acts 14:16). They were excluded from “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.” The “fathers” did not belong to them, and the Christ did not

In a meeting with the other Apostles, a pact was struck between them that Peter and the others would preach to the Jews, while Paul would major on preaching to the untaught Gentiles. This was agreed upon because they perceived the grace that had been given Paul – grace that particularly suited him for the work. “But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision” NKJV (Gal 2:7-9).

Here is a man who set himself to fulfill one of the great prophecies of Scripture. He knew that God is able to save with “few” as well as “many” (1 Sam 14:6). Like Nehemiah, he set out to do a gigantic work with but few human resources (Neh 2:12-15). Of course, God has always sought for such a man.

There is certainly nothing wrong with kindred spirits working together to preach the Gospel in the most effective manner. Some have embraced a view of preaching and teaching that leaves everything up to chance, with no personal perception or planning. While the human mind must not be allowed the place of prominence, it is to be heartily devoted to the work of the Lord, charged with alertness and perception.

alluded to this in the sixty-fifth chapter of his prophecy. “I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name” (Isa 65:1).

come from them (Rom 9:4-5). Yet, upon hearing the glorious Gospel of the blessed God, they “turned to God from idols to serve the living and true God; and to wait for His Son from heaven” (1 Thess 1:9- 10).

The Gospel was announced to them who did not see, and they saw! A Gospel was delivered to those with no understanding, and they understood. This is the Lord’s doing, and it is marvelous in our eyes (Psa 118:23)! Ponder several such incidents that are revealed in Scripture.

Here is a work that brings great glory to God: when a people who had not been cultured to believe the Gospel heartily embrace it. Here is a man who set himself to fulfill one of the great prophecies of Scripture. He knew that God is able to save with “few” as well as “many” (1 Sam 14:6). Like Nehemiah, he set out to do a gigantic work with but few human resources (Neh 2:12-15). Of course, God has always sought for such a man. His eyes continually range too and fro upon the face of the whole earth “to show himself strong in the behalf of them whose heart is perfect toward him” (2 Chron 16:9).

Paul’s determination not to build upon another man’s foundation was noble. It was not prompted by a disdain for other Kingdom laborers, or a disrespect for their accomplishments. However, such efforts are often attended by having to deal with doctrinal corruptions, misapprehensions, and erroneous views of the Kingdom – all of which tend to consume a lot of time. Much of the Epistles is devoted to correcting flawed doctrine and living. Some have imagined that these corrections and reproofs are the Gospel. They are not, Rather, they are necessitated by inaccurate views of the Gospel.

‘ Upon hearing the Gospel from Philip the evangelist, the whole city of Samaria believed (Acts 8:5-8). Prior to this, Jesus passed through Samaria, but did not preach there, save to a lone woman at the well of Jacob (Lk 17:11; John 4:4-9). They were not cultured to believe, yet they did! ‘ An Ethiopian eunuch with no understanding of Scripture, comprehended it the very first time it was expounded to him (Acts 8:27-29). ‘ Certain Grecians heard men of Cyprus and Cyrene “preaching the Lord Jesus.” It is written, “And the hand of the Lord was with them: and a great number believed, and turned

The thing to see here is that Paul realized the magnitude of the work to which he had been called. He did not pull his commission down into the plains of human wisdom, but took it and soared into the mountain peaks of Divine possibilities.

NEW SEEING AND UNDERSTANDING “ . . . but as it is written: ‘To whom He was not announced, they shall see;

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unto the Lord” (Acts 11:20-21). ‘ When coming into Pathos, Paul and Barnabas encountered a false Jewish false prophet who sought to interfere with the deputy of the country hearing the word of the Lord. He sought to turn the deputy away from the faith, and Paul struck him blind.

‘ Lydia, a business woman from Thyatira believed and obeyed the Gospel when she first heard it (Acts 16:14-15). ‘ A Philippian jailor, upon his initial hearing of the Gospel, “believed with all of his house” (Acts 16:31-34). ‘ In Thessalonica, when they first heard

heard the Gospel. The name of Jesus was magnified among them, and “many that believed came, and confessed, and showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver” (Acts 18:18-19).

Truly, the Lord is “able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20). Paul believed this, and applied it to his own Apostleship to the nations of the world. He was able to associate the promises of God with the work to which Jesus had called him. That is no small accomplishment! Yet, it is something t h a t can be experienced by everyone who works together with God.

After hearing the good news but once, “Then the deputy, when he saw what w a s done, believed, being astonished at the doctrine of the Lord” (Acts 13:12). ‘ In Antioch of Pisidia, after a group of Jews had forthrightly rejected the Gospel, a group of Gentiles were glad to hear the Word of the Lord, glorified it, and believed (Acts 13:48). ‘ In Iconium, a great multitude of Jews and Greeks believed upon hearing the Gospel for the first time (Acts 14:1).

the Gospel, a great multitude of devout Greeks, and many prominent women believed (Acts 17:4,12). ‘ In the philosophical citadel of Athens, “certain . . . believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them,” upon first hearing the Gospel (Acts 17:34). ‘ When first exposed to the Gospel, many Corinthians “hearing believed and were baptized” (Acts 18:8). ‘ In Ephesus, where cultist activity flourished, fear fell upon those who

Those who work with the Lord must be versatile enough to make determinations, all the while remaining sensitive to adjust them to the revealed will of God when required. Those who rely wholly upon human strategies will invariably drift from the promises of God. But those who are willing to fasten upon some promise of God, and labor to see it fulfilled to the glory of God, will not be ashamed or disappointed. In your own measure, and according to your faith, you may participate in such a blessing. Set your heart on doing so!

CONCLUSION

He has shared the nature of his ministry, and how he has sought to fulfill it. He was able to do this because the brethren in Rome were kindred spirits. Their faith in Christ and love for the brethren enabled Paul to speak more profitably to them.

In Christ Jesus, it is not only possible to do a great and extensive work, it is possible to do it well. But it all depends on one’s perception of his own calling, and reliance upon the grace and power of God. For those who labor in preaching and teaching, or “the word and the doctrine” (1 Tim 5:17), it is necessary to have some perception of the people to whom they minister. The recognition of Kingdom abilities in those whom we serve is essential to sound and profitable exhortation. Also, when God has done a work in someone, it is in order for us to

recognize it and devote ourselves to encouraging its prominence in the people. Many a Divinely initiated work would do better if only the people were encouraged, their bruises bound up, and their

smoking flax fanned into a flame.

This is not some kind of wishful thinking or philosophical prattling. Paul

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has exemplified this manner in our text. We should never be ashamed of acknowledging the work of God in others, or hesitant to affirm we see it, and give thanks for it. Even the Lord will say to His servants, “Well done, good and faithful servant . . . ” (Matt 25:21). When the Philippians were thoughtful of Paul, ministering to his need, He said, “ye have well done, that ye did communicate with my affliction” (Phil 4:14). Let us seek to culture such a spirit. It will do our brethren good, and bring glory to God.

bring some benefit to the people to whom we speak. Paul spoke of his Apostleship, and of the great things the Lord had done through him. But he did not leave it at that. He used his ministry to bring advantage strength, and comfort to the saints in Rome. It is good that we seek to do the same, profiting our brethren by our mutual faith. Those with whom we company should personally benefit from our gifts and ministries.

in Christ and love for the brethren enabled Paul to speak more profitably to them.

I have made mention of this before, but feel constrained to do it again. When we put our hearts and minds into the work of the Lord, strengthening our faith, and advancing in virtue and hope, we will be able to receive much more from godly ministers. Not only will they be inclined to give us more of the bread they themselves have tasted, our godly attitude and demeanor will prove to be a great encouragement to them. The value of harmonious and kindred spirits cannot be overstated.

You see how personal Paul has been with the brethren in Rome – and with us. He has shared the nature of his ministry, and how he has sought to fulfill it. He was able to do this because the brethren in Rome were kindred spirits. Their faith

There is something else to be seen in this text. When we perceive our role in the body of Christ, and are bold enough to speak about it, we should use that role to

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The Epistle to the Romans

Lesson Number 48

------------------- Bible Translation Codes with Identification --------------------

PLANNING TO COME TO ROME PLANNING TO COME TO ROME

15:22 For this reason I also have been much hindered from coming to you. 23 But now no longer having a place in these parts, and having a great desire these many years to come to you, 24 whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 25 But now I am going to Jerusalem to minister to the saints. 26 For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. 27 It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. 28 Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. 29 But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. 30 Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, 31 that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, 32 that I may come to you with joy by the will of God, and may be refreshed together with you. 33 Now the God of peace be with you all. Amen.NKJV (Romans 15:22-33)

INTRODUCTION

When one is called into the service of King Jesus, everything changes. The dominant consideration is the stewardship that has been assigned, or the ministry to which the individual has been called. The commissioning of the prophets of old was an example of this. When Moses was called of God, he was keeping a flock of sheep on “the backside of the desert” (Ex 3:1). After his Divine calling, he became

absorbed with a different work, energetically pursing his new leadership role for the next eighty years. He never kept sheep again. When Elisha was called, he was plowing “with twelve yoke of oxen before him” (1 Kgs 19:19). After his calling, he slew the yoke of oxen, boiled their flesh, and gave it to the people, never again to return to plowing. When David was called to be the ruler of the

people of God, he was taken “from the sheepcote, even from following the sheep” (1 Chron 17:7). That ended his career as a shepherd. When Amos was called, he was “among the herdmen of Tekoa,” and a “gatherer of sycamore fruit” (Amos 1:1; 7:14). God took him from those involvements, and from then on he was known as a prophet of God. Prior to entering into His earthly ministry, Jesus

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group, occupying his former position with a new testimony. Now he poured his heart and soul into the “high calling of God in Christ Jesus” (Phil 3:14). He became a “living sacrifice” to his God, being willing to “very gladly spend and be spent” for the sake of God’s people (2 Cor 12:15).

was to fulfill his Apostleship – to be a faithful steward. Jesus gave him a message to deliver, making him an ambassador, and he labored to deliver it.

OUTLINE

< MUCH HINDERED (15:22) < A GREAT DESIRE (15:23) < JOURNEYS, HELP, AND ENJOYMENT (15:24) < PLANS TO MINISTER (15:25-28) < THE FULNESS OF THE BLESSING (15:29) < STRIVING IN PRAYER FOR A PURPOSE (15:30-33) < THE GOD OF PEACE (15:33)

The relevance of this is that Paul’s message was really a word from Jesus to the churches. He was not delivering his own words, but the ones that were given to him. When he prayed for the churches, he did so with the heart of Jesus. When he had concern for the churches, he was reflecting the mind of Christ. He was driven by a heavenly agenda, not an earthly one, or one he himself conceived.

On One occasion, he stayed with Aquila and Priscilla because he was “of the same trade” as them, being tent makers. But Paul was not known as a tentmaker. If it was not for that solitary reference, we would never have known he made tents. That was not his primary work, with the Apostleship being on the side, so to speak. He never wrote of making tents, or urged others to make tents. Jesus did not call him to make tents, but sent him to the Gentiles, “to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18). He labored with his hands to confirm he did not come to be served, and out of personal necessity. That was never his preference, focus, or emphasis. He never neglected his Apostleship to earn a living! When he worked with his hands, it was in order to the fulfillment of his higher calling.

Paul will now share his fervent desire to be with the brethren in Rome. That desire was not driven by a fleshly association with them, for that did not exist. It was not because he had labored there, for he had not yet been to Rome. Rather, it was a keen sense of the stewardship of the things he had been given to see. He knew those realities were designed to establish the saints, giving them a fuller grasp of the magnitude of salvation.

was known as “the carpenter” (Mark 6:3). But after His baptism, He was no longer in the carpenter shop. Peter, Andrew, James, and John were fishermen when Jesus called them (Matt 4:18-22). They were never again known as fishermen. When Matthew was called, he was “sitting at the receipt of customs” (Matt 9:9). When called, he left that seat to follow Jesus, and never returned there again. These things are not coincidence.

Paul was a “minister of Christ” and a “steward of the mysteries of God” – things previously veiled to the sons of men (1 Cor 4:1; 2:7; Eph 3:4-5), but now revealed by the grace of God. He was diligent in allowing the river to flow out of his belly (John 7:37-39), pouring forth a message of life to the Gentile world. He did not allow flesh to stop that flow.

THE APOSTLE PAUL When Paul, then Saul of Tarsus, was called by Jesus into the Apostleship, he “lived a Pharisee” (Acts 26:5), excelling his equals, and zealous for the traditions of his fathers (Gal 1:14). But after Jesus called him, he never again was known as a Pharisee. He did not return to that elite

IMPORTANT TO KNOW If we are to receive the real message of Scripture, it is important to know these things. The driving compulsion of Paul

MUCH HINDERED

“ 15:22 For this reason I also have been much hindered from coming to you.” Paul has already expressed his fervent desire to be with the brethren in Rome. Regularly in his prayers, he declared, he made “request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.” Having heard of their faith and love, he said “I long to see you” (1:10-11). Later he will say this desire had been with him “for many years” (v 23). Was all of this mere words – a mere fleshly politeness with no real substance?

Paul will now confirm this is not the case at all. He did not merely have occasional and surface desires to be

In this, Paul was reflecting “the mind of Christ” and of God. The Father and the Son do not speak casually about

He did not merely have occasional and surface desires to be with the brethren at Rome. His desires were profound, being constrained by the Holy Spirit.

with the brethren at Rome. His desires were profound, being constrained by the Holy Spirit.

their desires for us. Ponder the Father saying, “For I know the thoughts that I think toward you, saith the LORD,

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thoughts of peace, and not of evil, to give you an expected end” (Jer 29:11). Consider also the words of Jesus. “He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest myself to him” (John 14:21). Those are revelations of the heart of the Father and the Son.

These represent the cause Paul will now elaborate. That “cause,” or reason, related to his commission from Christ. While his person entered into it, the cause was driven by a Divine agenda, not a personal one. Like Christ, his meat was to do the will of Him who sent him (John 4:34). His desires for the brethren at Rome were not the result of knowing them after the flesh, but perceiving them in relation to the Lord Jesus Christ.

manner of seemingly effective opposition. A brief rehearsal of some of these instances will serve to confirm this to your heart.

| Abel was killed by Cain because God accepted his offering, but rejected Cain’s (Gen 4:8). | Joseph was sold into slavery by his brothers (Gen 37:28), and put into prison because of a false accusation (Gen 39:20). | Moses was opposed by the people he was leading to the promised land (Ex 17:4). | David was forced to flee by king Saul (1 Sam 19:11-12; 21:10), and even from his own son Absalom (2 Sam 15:14). | God’s prophets were murdered by wicked queen Jezebel (1 Kings 18:4). | Elijah was forced to flee for his life from Jezebel (1 Kings 19:1-3). | Micaiah the prophet was imprisoned by the king of Israel (1 Kings 22:26). | Zechariah the prophet was stoned in the king’s court by the people to whom he prophesied (2 Chron 24:21). | Job lost all of his possessions (Job 1:13- 22), was afflicted with boils (Job 2:7), and scorned by his friends (Job 16:20). | Jeremiah was cast into a dungeon, and sank into it’s mire (Jer 38:6). | Uriah the priest was brought out of Egypt by king Jehoiakim and slain with the sword (Jer 26:23). | John the Baptist was beheaded by wicked Herod (Matt 14:10-11). | Herod also killed James, the brother of John, with the sword (Acts 12:2). | Stephen was stoned by his own countryman (Acts 7:59). | Timothy was imprisoned (Heb 13:23).

Those who have the Spirit of God speak in the same manner. They speak from their hearts, their conscience bearing them witness in the Holy Spirit (Rom 9:1). Professional courtesy, of whatever value it may be, is not given a place of prominence in the Kingdom of God. Valid speaking is driven by the “spirit of faith” (2 Cor 4:13), not a sense of social propriety. The words, therefore, of Paul were a very real depiction of his

MUCH HINDERED “I have been much hindered in coming to you.” Other versions read, “I have often been hindered,” NASB “I have so often been hindered,” NRSV “I was frequently kept from,” BBE “I have so often been prevented,” NAB and “my visit to you has been delayed so long.” NLT Paul’s intentions had been frequently

The servants of God have always met with resistance, delays, and all manner of seemingly effective opposition. A brief rehearsal of some of these instances will serve to confirm this to your heart.

heart, even though they often appeared to contradict that fact. He will now explain why he was not able to do what his heart desired, i.e., come to Rome.

blocked, even though they were noble, and in full accord with his calling. Many different times he had intended to come to them for honorable purposes, but he was kept from fulfilling those worthy intentions.

FOR THIS REASON

“For this reason . . . ” Other versions read, and “For which cause,” KJV

Right here we see a vital aspect of spiritual life. Religious hucksters, particularly in America, are fond of promoting distorted views of life in Christ. Often it is represented as a triumphant life in which all of your desires are met, and authority over surrounding circumstances is continually realized. While this view of things sounds pleasant enough, it summons a dishonest spirit into the arena of life. This is simply not the way life in Christ is lived, and it is nowhere represented in that manner.

Paul’s Experiences In addition to these noble saints, we know something of the hardships faced by the Apostle Paul WHILE he was engaged in his Apostolic ministry. Hindrance was no stranger to him!

“This is why.” NIV The “cause” or “reason” to which he refers is what he has said about his apostleship.

| “That I should be the minister of Jesus Christ to the Gentiles.” (v 16a) | “Ministering the Gospel of God.” (v 16b) | “That the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.” (v 16c) | “To make the Gentiles obedient, by word and deed.” (v 18) | “I have made it my aim to preach the gospel.” (v 20)

| Enemies forced Paul to escape from angry Jews in Damascus by being let down over a wall in a basket (Acts 9:25). | He was expelled from the coasts near Antioch of Pisidia (Acts 13:50). | Because of hateful Jews, Paul was forced to flee from Iconium to Lystra and Derby (Acts 14:6). | He was stoned in Lystra (Acts 14:19).

The Manner of the Kingdom

The servants of God have always met with resistance, delays, and all

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| He was beaten and cast into prison in Philippi (Acts 16:23). | Because of fierce opposition, Paul was forced to leave Thessalonica (Acts 17:10). | He was forced to leave Berea because of the aggressive hatred of Jews from Thessalonica (Acts 17:13-15). | In Corinth, Paul was brought before Gallio by the Jews, who accused him falsely (Acts 18:12). | In Caesarea, he was confined to Herod’s judgment hall (Acts 23:35). | He was held bound in custody for two years (Acts 24:27). | In his trip to Rome as a prisoner, he was delayed for three months in Melita (Acts 28:11-16). | While in Asia, he was so opposed that he even despaired of life (2 Cor 1:8). | Paul was shamefully treated by the unbelieving Jews at Philippi (1 Thess 2:2). | Hew was beaten five times with 39 stripes, beaten with rods three times, three times suffered shipwreck, and spent a day and a night in the open sea ( 2 Cor 11:24-25). | He was subjected to perils of waters, robbers, his own countrymen, the heathen, in the city, in the wilderness, in the sea, and among false brethren (2 Cor 11:26). | He experienced weariness, painfulness, sleeplessness, hunger, thirst, being without food, and being cold and naked (2 Cor 11:27). | Paul was given a thorn in the flesh, a messenger from Satan to buffet him – a thorn that was not removed but could only be offset with grace from Christ (2 Cor 12:7-9). | He was troubled on every side, persecuted, and cast down (2 Cor 4:8-9). | He fought with wild beats in Ephesus (1 Cor 15:32). | When first attempting to preach the Word in Asia, he was forbidden by the

Holy Spirit to do so (Acts 16:6). | When he tried to enter into Bythinia to preach the Gospel, the Spirit of Jesus would not allow him to do so (Acts 16:7). | When he was determined to leave Corinth because of the opposition endured there, Jesus told him to stay, because He had “much people” there (Acts 18:6-10).

objectives, he was “hindered.”

I Was Hindered At the very first of this letter, Paul told the brethren in Rome of his thwarted intentions. “And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far)” (1:13). It is quite true that some of this hindering was due to him being redirected to other areas by the Holy Spirit, as in Acts 16:6-7. However, Satan himself also hindered Paul, even when his desires were noble. To the Thessalonians he wrote, “Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us” (1 Thess 2:18).

Simplistic and fundamentally dishonest views about the triumph of the believer are not to be entertained. Although such views are vigorously promoted among Western charlatans, they are false, and conform neither to Scripture nor spiritual understanding. With care, the saints should avoid embracing views promoted by those who are dominated by the flesh. Such views bring no benefits with them.

The words “much hindered” include the idea of frequency as well as pervasiveness. Thus the NRSV reads, “I have so often been hindered from coming to you.” Other versions read “hindered many times,” YLT and “frequently kept

The fact that one is doing the will of God, and that He that is in them is greater than he that is in the

Yet, Paul did not conclude that it must not be God’s will for him to come to Rome. He continued to entertain this strong desire, even though it was thwarted again and again.

from.” BBE Yet, Paul did not conclude that it must not be God’s will for him to come to Rome. He continued to entertain this strong desire, even though it was thwarted again and again.

world, does not mean obstacles are all instantly removed. Our text is a case in point. Keep in mind that Paul was no ordinary man. He was the premier Apostle, having “labored more abundantly than they all” (1 Cor 15:10). His devotion to the Lord and commitment to His cause was unparalleled (Phil 3:8-14). His objectives and motives were pure and unmixed with selfish desires. The Holy Spirit bore witness to his integrity (Rom 9:1). Yet, he confesses that, in his noble

It is commendable when men and women of God entertain strong desires for good. It is also good when they retain them, waiting patiently for the Lord, and not abandoning them in despair. Honorable aspirations are to be kept.

A GREAT DESIRE

“ 23 But now no longer having a place in these parts, and having a great desire these many years to come to you.” The maintenance of godly

desires assist the soul to remain alert. The people of God must not let go of godly and honorable ambitions, even though they appear to be frustrated

on every hand. It is God’s manner to “bear long” with His children before granting some of their desires (Luke 18:7). We should be familiar with this manner.

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NO LONGER HAVING A PLACE “But now no longer having a place in these parts . . . ” Other versions read, “with no further place for me in these regions,” NASB “there is no more place for me to work in these regions,” NIV “since I no longer have any opportunity in these regions,” NAB “now I have finished my work in these regions,” NLT and “there is nothing more to keep me in these parts.” NJB

believers, whereas before he had majored on speaking where Jesus had not been named. It was the same Gospel, but would open the things of God further to those who had already been joined to the Lord.

(Psa 37:7). D o n o t b e surprised if something you have longed to do for the Lord has remained unsatisfied for a long season! That is not reason to conclude that you have wanted the wrong thing,. Paul kept his desire to go to Rome for “many YEARS!” He did not abandon the desire, for it was a good one, in keeping with his calling and the grace that had been given to him. He kept alert, and now, years later, it appeared as though the desire would finally be realized. Faith and hope have their own unique rewards.

Those who are “workers together with God” (1 Cor 3:9) should not easily be discouraged. They should rather be strong in the Lord. Nor, indeed, should they assume that the absence of opportunity means there is nothing more for them to do. They should rather search their hearts, seeking to fulfill godly desires, and being alert for further opportunities.

The candor with which Paul speaks is quite arresting. He can speak openly with the brethren in Rome because of the excellence of their faith and love. The Apostle is not speaking of persecution, as though he was finally being driven from that region, as he was from other places. Rather, he had “fully preached” the Gospel through those regions, planting the Seed of the Kingdom in every major city “from Jerusalem to Illyricum.” New churches had sprung up, and he had revisited brethren “in every city” where he had preached the Word of God, confirming them in the faith (Acts 15:36). He had fulfilled his work there.

Paul was busy during the “many years” this desire was not granted. He continued toiling in the fields, all the while waiting for an opportunity for this desire to come to pass. I have no confidence in a way of thinking that leads a person into inactivity while he waits for his desires to be answered. Such a posture does not bring honor to God, and actually robs the soul, putting it to sleep.

DESIRING FOR MANY YEARS “ . . . and having a great desire these many years to come unto you.” One version reads, “I have been longing for many years to see you.” Although the desire had not been granted, yet Paul maintained it “for many years!”

An impatient age, such as the one in which we live, knows nothing of such tenacity of soul! Lethargic souls cannot

Holy desires cannot be nurtured and kept in an inactive environment. This is precisely why many souls have dropped into the pit of despair and ultimate unbelief. Rather than waiting patiently for the Lord, they gave up when their desires were not met immediately. Such poor souls forget that Noah had to wait one hundred and twenty years to be delivered from a wicked generation. And, he had to work diligently in the preparation of the ark all that time.

The candor with which Paul speaks is quite arresting. He can speak openly with the brethren in Rome because of the excellence of their faith and love.

Now, because he did not desire to build on another man’s foundation, he began to look for other places to go. Rome immediately comes to his mind, for he has long desired to go there and preach the Gospel to the Gentiles.

keep a godly desire for a day or two, but are easily moved away from it by the lust of the flesh, the lust of the eye, and the pride of life. A person who is not willing to wait for the blessing is not apt to receive it. Impatience moves the soul into futility and vain pursuits. If others appear to be realizing their desires, but you are not, consider your ways. If your desires are good, and for the glory of God, then there is a word for you. “Rest in the LORD, and wait patiently for Him”

Let us have done with attitudes that interpret delay as a sign of hopelessness, or a lack of Divine approval. If the path is not smooth, let no person conclude it is wrong. Also, if we cannot do things we really desire to do, let us not sit down and pine away as though there was nothing else to do. Better to do everything we can where we are at, bringing honor to the Lord, and satisfaction to the soul. There is no point in the life of faith when idleness is consecrated.

Paul did not imagine that his ministry was concluded, but that no further opportunity existed in that region. One further note of interest can be found in this text. He now seeks to minister to

JOURNEYS, HELP, AND ENJOYMENT

“ 24 Whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.” Faith can plan beyond the vision

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| After remaining three months in Greece, “when the Jews laid wait for him, as he [Paul] was about to sail into Syria, he purposed to return through Macedonia” (Acts 20:3). | After meeting with Luke and company in Assos, Paul “determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16). | Paul wrote to the Corinthians of his personal determination not to make another painful visit to them. “But I determined this with myself, that I would not come again to you in heaviness” (2 Cor 1:1). | Paul told Titus to come to him in Nicoplis, where he had “determined

of flesh. It is not restrained by human reason, unfavorable circumstances, or great challenges. In this particular text, we will be given a glimpse of the manner in which a person of faith reasons. If it is true that God “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20), then we ought to declare war on miniscule thinking. Many a child of God never advances far in faith because they think too small. They do not allow their thinking to go beyond their own persons, family, church, or means of employment. Unfortunately, much of the religion of our times actually fosters this kind of thinking, putting the accent of life upon personal, domestic, and social matters. There is, however, another world, another Kingdom, another realm, that is to be the subject of contemplation and purpose. This frame of mind is seen in this passage.

deviseth his way: but the LORD directeth his steps” (Prov 16:9). And again, “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer 10:23). On the surface, such thinking appears noble. However, it is nothing more than the offspring of unbelief, and betrays a lack of confidence in Divine direction.

Devising and directing, however, are not synonymous terms. These verses do not affirm it is sinful to purpose, plan, or devise. They do affirm that in the process of living, God directs the steps of a good man. It is in the process of walking itself that the Lord directs our steps. As it is written, “The steps of a good man are ordered by the LORD: and he delighteth in his way” (Psa 37:23).

JOURNEY TO SPAIN “Whenever I journey to Spain, I shall come to you.” Paul again refers to going to Spain in the 28th verse. In all of Scripture, these are the only two verses where “Spain” is mentioned. This was a more aggressive plan that was ever expressed by any person in Scripture. The Apostle moved beyond the boundary of mediocrity, and purposed things that would be foolish to the flesh.

It is God’s manner to give us liberty to purpose and plan. These purposes are to be under the supervision of faith, and with a mind to remain sensitive to the direction of the Lord, knowing that He alone can lead us properly. Thus it is written, “The lot is cast into the lap; but the whole disposing thereof is of the LORD” (Prov 16:33). That is, the responsibility to think, purpose, and determine, is cast into man’s lap. As he takes up that responsibility, doing so in faith and with a mind to glorify God, Divine direction will take place, and God will be glorified in it. A few examples will confirm this to be true.

to winter” (Tit 3:12). | Paul and company made an attempt to go into Bythinia with the Gospel, but were forbidden to do so (Acts 16:7).

Spain is part of Europe, to the west of Italy, just below France, and above Morocco and Algeria of Africa. It was a long trip under any circumstances. There is no record in Scripture that confirms Paul ever got to Spain. Some few human traditions affirm that he did, but offer no satisfactory evidence of it. Yet, Paul made his plans, obviously submitting them to the will of God.

Because decisions and purposes were made unto the Lord, He directed their steps. That did not mean all of their plans were carried out. They were not. It is in the godly purposing itself that the Lord directs the steps of a good man.

Making Plans There is a spirit to the text of Scripture as well as words, and we do well to note it. Throughout history many religious men have assumed postures in life that considered making plans a foolish activity. Such men would affirm they were waiting upon the Lord, and would make no move or determine any purpose until they were sure God had so directed them. These men quickly point out certain Divine affirmations to us. “A man's heart

For example, God did not tell David to build a house for Him – at least not directly. David purposed in himself to do this. Following the successful housing of the ark of God, David reasoned, “See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains” (2 Sam 7:5). Nathan the prophet encouraged David in his determination to make a house for God’s presence. That very night, God revealed to Nathan that David himself would not build such an house.

| Following the great awakening in Ephesus, when followers of curious arts burned their books, Paul “purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome” (Acts 19:21).

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Instead, Solomon would build it, for he was not a man of war (2 Sam 7:6-13).

“Accounting that God was able to raise him up” (Heb 11:19). None of these things were matters of revelation. They were, however, thinking that was driven by the knowledge of God and the belief of His promises. God did not raise Isaac from the dead as Abraham thought He would. He did, however, direct Abraham’s steps while he set out to obey the Lord.

military capital of the world. Nor, indeed, did he make it his aim to see the pomp and circumstance of the Emporer’s court, or the famous games that took place in that city. His desires were molded around the work of the Lord. His fervent desire was to be with the saints in Rome, and thus his journey to Spain was planned with that in mind. That kind of thinking is something you cannot legislate to a human spirit. It can only come from a heart that has been filled with the love of God.

Who would dare sit in judgment upon David for having such a desire, or determining to make such a plan? His was a noble aim, and because it was, and he was a good man, the Lord more precisely directed his steps and plans.

I have taken the time to make these few comments because of the uncomely simplicity that attends many people’s thinking. They choose to sit idly by, waiting for a word from God. Yet, they do not put their present spiritual understanding to use, or seek to implement godly objectives with pure hearts and minds. Such attitudes complicate life for the children of God, for they do not reflect the nature of living by faith or walking in the Spirit.

So it was with Paul. His commission was to preach the Gospel to the Gentiles. God did not present him with a procedural manual on how to do it. Nor, indeed, did He supply him with the precise words he was going to say. Instead, He cast the matter into Paul’s lap. While Paul worked through it with a pure heart and a mind dominated by the hope of the Gospel, the Lord directed His steps. That direction was not always well in advance. Blessed is the person who can see the sense of these things.

HELPED ON MY WAY “ . . . and to be helped on my way there by.” Other versions read, “and to have you assist me on my journey there,” NIV and “and to be sent on by you.” NRSV At least two things are intended in this expression. First, that necessities for the journey would be provided by the brethren. Second, that some would accompany him, perhaps even in the journey to Spain itself.

You can think in a godly

It was the manner of brethren to provide assistance to those who were traveling for the Lord. Thus we read, “And being brought on their way by the church . . . And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him unto Athens . . . And they accompanied him unto the ship . . . and they all brought us on our way . . . that ye may bring me on my journey whithersoever I go . . . but conduct him forth in peace, that he may come unto me” (Acts 15:3; 17:14,15; 20:38; 21:5; 1 Cor 16:6,11; 3 John 1:8). We also read of Paul’s trip to Asia, and of several who joined him in it. “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus” (Acts 20:4).

While Paul worked through it with a pure heart and a mind dominated by the hope of the Gospel, the Lord directed His steps. That direction was not always well in advance.

ON MY JOURNEY “ . . . for I trust to see you in my journey.” Other versions read, “I hope to visit you while passing through,” NIV and “it is my hope to see you on my way.” BBE

manner, yet be technically wrong. The example of Abraham’s response to the command to offer Isaac will suffice to confirm this. God said to Abraham, “Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of” (Gen 22:2). God gave no indication that Isaac would not really be offered, or that if he was, that he would be raised from the dead. Yet, Abraham thought in a godly manner – the way faith would reason. When coming to the mountain upon which Isaac was to be offered, Abraham said to his servants, “I and the lad will go yonder and worship, and come again to you.” On the way up the mountain, when Isaac asked him about a lamb, he replied, “My son, God will provide Himself a lamb for a burnt offering” (Gen 22:5-8). The book of Hebrews tells us how Abraham reasoned,

Not only did Paul determine to go to Spain (which it is doubtful he was ever allowed to do), he also purposed to visit the brethren in Rome along the way. His thoughts gravitated to Kingdom matters and the fulfillment of his stewardship. All of his plans, of course, were submitted to the purposes of God. But that did not mean he had no personal objectives. Here is how he stated his desire in the first chapter. “So, as much as in me is, I am ready to preach the gospel to you that are at Rome also” (1:15).

Such things are possible when a high value is placed upon the work of the Lord. There is certainly room for more of this kind of response among brethren. It is my desire that our own fellowship will be noted for helping the brethren along their way. If it is thought that our provisions do not allow for such gracious assistance, let us ponder the affirmation of Scripture. “And God is able to provide you with every blessing in

It is of interest to me that Paul did not say he desired to stop by the “eternal city” of Rome in his journey to Spain, to behold its splendor as the political and

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abundance, so that by always having enough of everything, you may share abundantly in every good work” NRSV (2 Cor 9:8). In his journeys, Paul depended upon this type of response. It is the manner of the Kingdom.

Christ, from whom Paul would derive needed things and refreshment.

The very tone of this verse contradicts the highly professionalized religion that characterizes our times. It is not unusual to find traveling evangelists preferring to stay in motels, and apart from brethren, in their journeys. It all may appear quite innocent, and we certainly should not be hasty to ascribe less than

Earlier, Paul said he anticipated being encouraged by the mutual faith of the Romans. “I long to see you so that I may impart to you some spiritual gift to make you strong-- that is, that you and I

ENJOYMENT FOR A WHILE “ . . . if first I may enjoy your company for a while.” Other versions read, “after I have enjoyed your company for a while,” NIV and “after I have enjoyed your fellowship for a little while.” NLT

We are living in a religious culture that does not know or nourish manners that are in keeping with the Spirit of Christ.

In his journeys, Paul depended on the refreshment and mutual edification that came from being with the people of God. On another occasion, when he was en route to Rome as a prisoner, even a heathen centurion named Julius granted Paul permission to go to his brethren and refresh himself. “And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself”Acts 27:3). He did not give him some money, and send him to some merchants. Rather, having become familiar with Paul’s manner, he knew there were a certain people, believers in

may be mutually encouraged by each other's faith” NIV (1:11-12). He not only knew of the ministry members of the body have to one another, but relied upon that ministry. It served to assist him in the fulfillment of his commission from Jesus. Thus he planned, on his way to Spain, to stop by Rome and be encouraged , edified, and thus assisted on his journey. I want to stress that this is a kingdom normality.

noble motives to our brethren. However, it is but another commentary on the spiritual impotence of our day. We are living in a religious culture that does not know or nourish manners that are in keeping with the Spirit of Christ. There is a lot of boasting about success, but relatively few evidences of hearts genuinely impacted by the grace of God. Of course, things do not need to be this way, and improvement can be realized.

PLANS TO MINISTER

“ 25 But now I am going to Jerusalem to minister to the saints. 26 For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. 27 It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. 28 Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain.”

faith leads those who possess it to reason in certain ways – ways that bring glory to God and advantages to His people. Our text affords us a notable example of this way of thinking.

them, and to deliver some assistance to the brethren in Jerusalem. In a realm of religious specialists, that would have required at least three different ministries: (1 An evangelistic outreach ministry. (2 A ministry of edification to the people of God. (3 A relief ministry for the poor. However, here is a single individual who participates in them all. He does not speak of being overloaded with responsibility, but evinces a cheerful and expectant attitude. Oh, how much can be learned by observing the manner in which godly people think and plan!

I AM GOING TO JERUSALEM “But now I am going to Jerusalem to minister to the saints.” Paul does not mean he is going to Jerusalem to preach to the saints, although he would no doubt do that. Rather, he was going “with aid for the saints.” RSV As he will explain, there were poor among them that required assistance, and he was going to personally deliver it to them.

Care must be taken not to view this text from a strictly academic point of view. There is a spirit in Apostolic expressions as well as a testimony or message. These words reflect a certain spirit, or attitude, that characterizes life in Christ Jesus. To put it another way,

Trip Mentioned Elsewhere

Note the versatility in Paul’s thoughts and ambitions. It testifies to the power and effectiveness of faith. In a single breath he speaks of going to Spain, stopping off at Rome to preach the Gospel to them and be helped on his way by

This trip to Jerusalem is mentioned elsewhere, and appears to have been a very important matter to Paul. Acts 19:21 informs us that Paul “purposed in his spirit when he had passed through Macedonia and Achaia, to go to

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| It was the result of the grace of God being bestowed upon the people: “the grace that God has given the Macedonian churches.” NIV

Jerusalem, saying, After I have been there, I must also see Rome.” Acts 20:16 relates that he intended to arrive in Jerusalem by the “day of Pentecost.” Realizing he had enemies there, Paul, also spoke of how the Spirit was compelling him to go there. “And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there” (Acts 20:22).

Luke informs us that Paul’s intention to bring support to the brethren in Jerusalem was to be after “he had passed through Macedonia and Achaian” (Acts 19:21). In this text we find that he did not merely pass through those areas, but also constrained them to contribute to the work. They also made up a contribution for “the poor among the saints in Jerusalem.” This was not something they were coerced into doing. Rather, it was something that “pleased” them, bringing satisfaction and joy to their hearts.

| The collection was taken during a very difficult time, and when the people were themselves poor: “Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity.” NIV

| They gave beyond their power, because they were willing within themselves: “they gave as much as they were able, and even beyond their ability.” NIV

Being arrested on the way to Jerusalem, Paul testified before the governor, “Now after many years I came to bring alms to my nation, and offerings” (Acts 24:17). On the way, Paul had been gathering up monies for this ministry to the poor saints,. He spoke of it to the

| They pled with Paul to receive the gift, fellowshipping with them in ministering to the saints: “Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints.” NIV

Testimony to the Corinthians

The collection gathered for the poor saints in Macedonia and Achaian was significant. It was a testimony to the

| Before they gave of their substance, they first, by the will of God, gave themselves to the Lord and to Paul and company: “they gave themselves first to the Lord and then to us in keeping with God's will.” NIV

The people of God must be delivered from small thinking! For those who are willing to give themselves to the Lord and those who are doing His work, God can pour such grace into them that they will be able to give beyond their means, abounding “in every good work”

In this remarkable offering, Paul testifies they were reflecting the very spirit of Jesus Himself;. “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Cor 8:9).

Corinthians. “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (1 Cor 16:1-2).

power of faith and love. Paul testifies to this offering in First Corinthians, and a glowing testimony it is! “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God” (2 Cor 8:1-5).

Grace Enlarges Our Capacities

The brethren in Macedonia and Achaian confirm to us what possibilities there are for those who give themselves to the Lord. The people of God must be delivered from small thinking! For those who are willing to give themselves to the Lord and those who are doing His work, God can pour such grace into them that they will be able to give beyond their means, abounding “in every good work” (2 Cor 9:8). It is possible for those who have little to be so blessed they can sow “bountifully” (2 Cor 9:6).

While Paul was expecting to come to Rome, he was also attending to some other matters, such as this ministry to the saints in Jerusalem. The brethren in Rome, therefore, should not expect him at any moment. His spiritually fertile mind allowed him to speak without being limited to the present time.

Who is able to imagine what great things can be done for God by those who willingly and expectantly offer themselves for His use and service!

IT PLEASED THEM “For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem.” Paul speaks of this occasion in such a way as to provoke to Romans to “love and good works” (Heb 10:24). In the book of Acts,

He also testifies that the churches in Achaian were ready a year in advance to make their contribution (2 Cor 9:2).

Under the Law, when gathering goods for the tabernacle, God told Moses to take offerings ONLY from “every man that giveth it willingly with his heart” (Ex

What a powerful testimony Ponder carefully what was said of that collection.

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Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much” (Ex 35:21- 36:7).

25:2; 35:5). The record of that giving will bless your heart.

been partakers of their spiritual things, their duty is also to minister to them in material things.” The Spirit will not have the poor saints in Jerusalem to be supported out of a sense of pity. That is not sufficient ground to contribute to their needs! There is Kingdom logic, as it was, for assisting the poorer Jerusalem brethren.

“And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD. And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. Every one that did offer an offering of silver and brass brought the Lord's offering: and every man, with whom was found shittim wood for any work of the service, brought it. And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats' hair. And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate; and spice, and oil for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses. And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah; and He hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; and to devise curious works, to work in gold, and in silver, and in brass, and in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work. And He hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan. Them hath He filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work. Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded. And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it: and they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made; and they spake unto

We must not be insensitive to the depravity of our times. Today the people of God are being taught and urged to depend upon financial experts, motivators, and fund-raising wizards to supply their congregational and other needs. The people of God are being asked to go down to Egypt for help, and trust in things other than God (Isa 31:1). They have been overrun by hucksters, who are lining their own pockets in the name of

Here we are introduced to a form of thinking that grates against the flesh. Unless a person is walking in the Spirit and living by faith, this will make no sense. Of course, such people are not even accepted by God, much less considered to be resources for His work. The Gentiles were actually “debtors” to the Jewish saints. That is, the offering they gave was a payment of something they owed: “indeed they owe it to them.” NIV The

Today the people of God are being taught and urged to depend upon financial experts, motivators, and fund-raising wizards to supply their congregational and other needs. The people of God are being asked to go down to Egypt for help, and trust in things other than God

religion. Religious institutions have done their best to sanctify fund raising methods that are rooted in the wisdom of this world. This is a serious matter.

point of this text is not that those of Macedonia and Achaian alone owed this debt. They were no more indebted to the Jews than were the Gentiles in Rome. Paul uses exactly the same argument to the Corinthians. “If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?” NIV

From the building of the tabernacle to the collection for the poor saints in Jerusalem, God has always relied upon sensitive saints to do His will! For those who are willing to give themselves to Him, He will bless with the means to do His work, all the while having sufficiency for themselves.

(1 Cor 9:11). He taught the Galatians the same thing. “Anyone who receives instruction in the word must share all good things with his instructor” NIV (Gal 6:6). This is a Kingdom principle, and it is to be received and practiced in faith.

The brethren in Macedonia and Achaia lived out the principle of giving that God honors: “not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor 9:7).

Earlier, Paul reminded the brethren in Rome that they were partakers of the benefits of the Jewish olive tree: “you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root” NIV (11:17). The Gentiles are indebted to the whole Jewish

THEY ARE DEBTORS “It pleased them indeed, and they are their debtors. For if the Gentiles have

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and a work to be “finished.” NASB He also calls the collection he is delivering “fruit,” or a harvest of spiritual seed. This was not, then, a mere charitable work.

nation, as well as those holy Prophets and Apostles that sprang from their ranks!

Christ, come to give spiritual advantages to the saints. They come to assist them in having a broader vision of the Kingdom, a deeper understanding of what the Lord is doing, and a loftier view

The Heart of a Teacher It might appear strange that Paul

The words “sealed to them this fruit,” mean “safely handed over this contribution to them.” NAB The idea is that Paul was a trustworthy custodian of the money he was carrying, and would not be content until it was all safely delivered to those for whom it was gathered. He was not like Judas, of whom it was said, “he was a thief; as keeper of the money bag, he used to help himself to what was put into it” NIV (John 12:6). Rather than Paul opening the “bag” and taking from it, he “sealed” it, reserving all of its contents for the appropriate recipients. There certainly is something to be said for trustworthy servants – those who refuse to take fleshly advantage of the stewardship that has been given to them. Like Paul, every servant of God is to take seriously everything that is done in the name of the Lord. No matter how servile the work, we must make no attempt to turn it to personal advantage. Paul had carried this money for some time, and would apparently carry it for an even longer time. Yet, when he finally arrived in Jerusalem, everything that was given for those poor saints would be faithfully delivered to them. Even though he endured unspeakable hardships along the way, he did not rob the poor saints for his own good. He faithfully guarded his stewardship. That is the standard of the Kingdom.

However, the Apostle is not rambling, and his thoughts are not scattered. Rather, in him we see the heart of a godly teacher. He is showing us the pervasive nature of faith, and how the work of the Lord is fulfilled in us.

would elaborate on such a point. He was expressing his desire to be with the brethren in Rome, and has now developed at length a trip he was making to Jerusalem. However, the Apostle is not rambling, and his thoughts are not scattered. Rather, in him we see the heart of a godly teacher. He is showing us the pervasive nature of faith, and how the work of the Lord is fulfilled in us. He is unveiling the manner in which God works among His people, and how Divine purpose is woven throughout all of those workings. He is tutoring us in how to think.

of Divine intent. Such teachers assist the brethren to think in harmony with the Lord, and in concert with the Holy Spirit. Wherever such persons are found, they are to be treasured.

FRUIT THAT IS SEALED “Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain.” Other versions read, “So after I have completed this task and have made sure that they have received this fruit, I will go to Spain and visit you on the way,” NIV and “So, when I have completed this, and have delivered to them what has been collected, I will set out by way of you to Spain.” NRSV

There are different ways in which purported preachers and teachers approach the people of God. Some come as problem solvers. Others come as entertainers. Some come as experts in peripheral knowledge – knowledge that has no direct bearing on what God is doing. Others, having the Spirit of

Again, the manner in which a man filled with the Spirit communicates is noteworthy. Paul speaks of delivering this offering to Jerusalem as something to be “performed,” a “task” to be completed,

THE FULNESS OF THE BLESSING

“ 29 But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.” Paul continues to speak in view of his Apostleship – his stewardship of the Gospel. He does not come merely as a friend, but as one who is an ambassador of Christ (2 Cor 5:20; Eph 6:30) and a laborer together with God (1 Cor 3:9). He regards the brethren in Rome from the highest point of view: “the called of Jesus Christ . . . beloved of God, called to be saints” (1:6-7). He now speaks of himself

as one bringing appointed benefits to such people – someone sent by Jesus.

does mean is that he knows what will occur when he is in their presence. He so conducted his life, that he knew certain things would transpire when he was around those of mutual faith. He was “sure” KJV and “certain,” BBE of what would result from his presence with the brethren there. This knowledge was prompted by his own love for the people of God. It also resulted from his understanding of how Jesus regarded two or more being gathered together in His name (Matt 18:20).

I KNOW “But I know that when I come to you.” Other versions read, “I am sure that, when I come unto you,” KJV “I am sure that when I come to you,” WEB and “I am certain that when I come.” BBE Faith genders confidence within the heart. Here, Paul does not mean that he is sure he will get to them, for he has already been delayed for “many years.” What he

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This knowledge also posited the spirituality of the brethren in Rome, for nothing of spiritual benefit can be realized where one of the parties is recalcitrant, indifferent, or carnal.

“fullness” in Moses and the Prophets relates to earthly provisions, and what is associated with “the earth” (Num 18:27; Deut 33:16; 1 Chron 16:32; Job 20:22; Psa 24:1; 50:12; 89:11; 96:11; 98:7; Ezek 16:49; 19:7).

(Matt 24:14), and especially to the poor (Lk 7:22). The Gospel proclaims the grace of God for men (Acts 20:24), expounds God Himself (Rom 1:1), and declares that peace has been made for men (Rom 10:15). It announces that Jew and Gentile are brought together in Christ Jesus (Eph 3:6), and that a hope is laid up for us in heaven (Col 1:5). When men receive this Gospel it comes with power, in the Holy Spirit, and with much assurance (1 Thess 1:5). The

THE FULLNESS OF THE BLESSING “ . . . I shall come in the fullness of the blessing of the gospel of Christ.” Other versions read, “the full measure of the blessing of Christ,” NIV and “the abundance of the blessing of the gospel of Christ.” DRA This expression is quite different from Paul’s first intentions to go to Rome. After the burning of the cultic books in Ephesus, Paul said, “I must also see Rome” (Acts 19:21). Later, when Paul was put into a castle for his own safety, Jesus told him, “Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome” (Acts 23:11). There was no word to him at that time of any fellowship that would be realized in Rome, and thus he thought only of going there and preaching as he was commissioned to do.

Since the enthronement of Jesus, a new kind of “fullness” has been made available to men. It is realized in the Lord Jesus Christ, and in Him alone. What we have obtained in

salvation is said to be “of His fullness” (John 1:16). God has set in motion a glorious process whereby the saints can be “filled with all the fullness of God” (Eph 3:16-19). The whole church is growing up “unto the measure of the stature of the fullness of Christ” (Eph 4:13).

Gospel is the means through which God calls us unto Himself (1 Thess 2:14). It announces a blessed and jubilant God (1 Tim 1:11), and brings life and immortality to light (2 Tim 1:10). The message brought by the Gospel is of such significance that holy angels desire to look into it (1 Pet 1:12).

Now, however, Paul speaks quite differently. It is because he has heard of a body of believers there, noted for both faith and love. They have been so aggressive to believe God that their faith has been “spoken of throughout the whole world” (1:8). In view of this, Paul knows something most profitable will result from their meeting.

“Fullness” speaks of an abundance, copiousness, and richness. It is portrayed in the Psalmic expression, “my cup runneth over.” The idea is of a container that is full to the brim, and overflowing. There is no lack, diminishment, or scarcity of supply. And what is it that Paul associates with such abundance, such adequacy, such an overflow of benefit? It is nothing less than the Gospel of Jesus Christ!

As you can see, the Gospel of Christ is a full cup! How much it should be proclaimed to the church, expounded and confirmed! There is no message that should take the precedence over the Gospel of Christ Jesus. When rebukes and corrections are issued, it is in order to move people into a position where they can again drink from the Gospel fountain. The administration of life disciplines is not the business of the church. Its work is to feed the people with the nourishing words of the Gospel. When believers are turned away from the Gospel, efforts are to be expended to bring them again within its circumference. I find that the knowledge of these things is nearly extinct in our land.

When we know men and women are filled with faith and love, we can expect good things to happen when we meet with them. When either faith or love is questionable, we will not have strong confidence that good things will result from being with such people. That is why Paul “longed” to be with the brethren in Rome. He knew of their commitment to the Lord and His people, and thus was confident profit would result from their company.

Blessing of the Gospel The Gospel is associated with blessing, benefit, and advantages. It is a rich repository of Divine supplies, laden with profitable things. This marvelous Gospel is speaks of Christ (Mk 1:1), the power of God (Rom 1:16), and truth (Gal 2:5). It brings good news of peace (Eph 6:15), faith (Phil 1:27), and hope (Col 1:23). It announces a righteousness from God (Rom 1:17), peace with God (Rom 5:1), and the good news of your salvation (Eph 1:13). It announces a Kingdom that brings good things to men

Fullness What a marvelous word: “FULLNESS.” It is a Kingdom word, and common among those who speak in words taught by the Holy Spirit (1 Cor 12:13). Prior to Jesus, there was precious little said about the experience of “fullness.” One time David spoke of “fullness of joy” that is found in the presence of the Lord (Psa 16:11). Every other reference to

Concluding Thoughts The spiritual condition of the brethren in Rome would allow for the maximum of benefit from the Gospel. They would experience plentiful supplies of what it brought, including

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righteousness, peace, and joy in the Holy Spirit (14:17). It would contribute to their faith, clarify what they had received, and throw light on their future. Therefore, Paul looked forward to being with these dear brethren, and pouring upon them the nourishing and refreshing elixir of the Gospel of Christ.

Many believers are being given small measures of the Gospel, and therefore realize few of its benefits. Others, because of the smallness of their faith and the meagerness of their commitment, are incapable of receiving much from the Gospel. Neither condition, however, diminishes the Gospel itself.

There is a fullness to the Gospel of Christ that addresses the needs and desires of the saints. Every hungry soul will find rich satisfaction in this Gospel. There are no deficiencies in it, and no areas essential to salvation that are not addressed by it. Blessed are those who know this, and avail themselves of it.

STRIVING IN PRAYER FOR A PURPOSE

“ 30 Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in

interest of kindred spirits. Such people take great texts of Scripture like Romans 8:28, and justify their own miserable complacency. Like the changeable

fellowship of believers and the communion of the saints. Paul thought nothing of begging the people of God to pray for him. He pled with them, urged them, and besought them. Elsewhere Paul spoke of those who “helped” him through their prayers (2 Cor 1:11). Frequently he asked for brethren to pray for him and his labors for the Lord (Eph 6:19; 1 Thess 5:25; 2 Thess 3:1; Heb 13;18). The prayers he urged always pertained to his ministry for the Lord Jesus Christ.

God has place means at our disposal through which He works, and blessed is the person who sees it. In this case, the means were the fervent prayers of the saints. On one occasion, when he was in prison, he called for Timothy to bring the cloak he had left in Troas with Carpus, some books, and parchments on which to write (2 Tim 4:13). He admonished Timothy concerning availing himself of means for his health also. “No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments” NASB (1 Tim 5:23). On another occasion, he provided for his needs by making tents (Acts 18:3).

prayers to God for me, 31 that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, 32 that I may come to you with joy by the will of God, and may be refreshed together with you.”

chameleon, they adapt to their circumstances, declaring it must have been God’s purpose for them to be opposed, or their ministry refused by those to whom it was ministered. Thus they sit down instead of rising up.

But you do not see the slightest evidence of such corrupt thought in the Apostle Paul. He knew the Savior does not work independently of those He has saved, and that God does not fulfill His good pleasure without the involvement of His children.

In his ministry, Paul did everything possible to ensure that God was honored and the saints profited by his labors. He prepared his own heart and mind. He made godly determinations. He spoke of his desires to kindred spirits. He also urged the saints to pray for what he was doing. He did not take success for granted, or assume that because he was a premier Apostle, everything would automatically work for his good. There is within the professed church a sort of fatalism that causes people to withdraw from involvement in the good work of the Lord. Many suppose that God works everything for our good without our own involvement, or the

Throughout Scripture, you will find this general perception among the saints. It may be Isaiah, saying to take a lump of figs, and apply it as a poultice on a boil (Isa 38:21). Or, it may be a good Samaritan bandaging the wounds of an attacked man, pouring oil and wine into them, taking him to an inn, and taking care of him (Luke 10:34). It may be a group of disciples lowering Paul over a wall in a basket, in order that he might escape his enemies (Acts 9:25). Or, it may be gathering a collection for poor saints in Jerusalem (Rom 15:26). It may be caring for the fatherless and widows in their

WHEN BEGGING IS PROPER “Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit . . . ” Other versions read, “Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit,” KJV and “I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit.” NASB

Here is a much neglected facet of the

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exert yourselves to help me.” NJB

affliction (James 1:27), or Onesiphorus frequently refreshing Paul when he was in prison (2 Tim 1:16).

“offered up prayers and supplications with strong crying and tears” Heb 5:7). Three times He struggled with the powers of darkness before finally gaining the victory over them. Scripture says, “He prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground” (Lk 22:44). He was striving in prayer!

Praying is one thing. Striving in prayer is quite another thing. The words “striving together” are translated from a single Greek word, sunagwni,sasqai, (sunagonizomai). When the word is transliterated, as in the preceding brackets, the word “agonize” becomes apparent. Literally, this word means “helping someone with great effort, join in a struggle, fight along with, help.” BIBLE

God does not always or exclusively work by miraculous means. Sometimes Jesus uses His own people to minister to some of His saints are who hungry, thirsty, abandoned, naked, sick, and imprisoned (Matt 25:35- 37). I well remember an occasion in 1960, when I was among a group of brethren who were praying for the needs of a poor soul who had been brought to our attention. While we were praying, someone left the room. I heard the front door gently close. Soon after we had concluded our prayers, the individual who had left returned. When asked why he left, he replied, “It was to put feet on your prayers.” He had the means, and thus met the need.

Paul urges the brethren to strive together with him, putting their shoulders behind the work with him. He urges fervent, aggressive, and effective prayers, for “the effectual fervent prayer of a righteous man availeth much” (James 5:16). I am persuaded that many godly causes are frustrated simply because they were not undergirded by fervent and earnest prayer.

WORKS GREEK MORPHOLOGY This is a spiritually militant term that puts one in mind of Ephesians 6:12, where believers are said to wrestle “against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

The idea is that there are opposing forces seeking to frustrate the work of the

DELIVERANCE FROM UNBELIEVERS

Paul sought the assistance of the brethren. He asked for their money to help the poor, and now he asks for their prayers regarding the work to which the Savior had called him.

God does not always or exclusively work by miraculous means. Sometimes Jesus uses His own people to minister to some of His saints are who hungry, thirsty, abandoned, naked, sick, and imprisoned

By Jesus Christ Paul’s urging is “for the Lord Jesus Christ's sake.” KJV It is for the Savior’s glory, and for the success of His mission. He was Christ’s servant, and it was Christ’s Gospel that he was preaching. Therefore, he asks them to pray in interest of Christ’s Person and work. He is asking them to pray out of a high regard for the One who saved them, and with an interest in Him being glorified.

Lord. Just as surely as Jesus sent Paul to do a work, the devil sends aggressive opponents to oppose it. One might simplistically view the whole matter as a mere technicality about which we are to have no concerns. But that is a wholly improper assessment of the case. In the Ephesians text, these opponents are the occasion of a strong admonition to put on the whole armor of God, part of which is, “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph 6:18).

“ . . . that I may be delivered from those in Judea who do not believe . . . ” Other versions read, “that I may be rescued from the unbelievers in Judea,” NIV “that I may be rescued from the unbelievers in Judea,” NRSV and “that I may escape the unbelievers in Judea.” NJB

By the Love of the Spirit Here, the “love of the Spirit” is the love that is shed abroad in our hearts by the Spirit (Rom 5:5). It is a love that overflows in an interest in and fellowship with the saints in their various ministries and capacities. It is the business of saints to live close enough to the Lord to be able to recognize this love, and thus be properly motivated by it.

Paul does not assume he is going to be delivered from ungodly men, but asks for prayer that he will be. He urged the Thessalonians to pray he would be “delivered from unreasonable and wicked men” (2 Thess 3:2). When acknowledging the Lord had delivered him from a great death in Asia, Paul added, “Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; ye also helping together by prayer for us” (2 Cor 1:10-11). Indeed, He confessed, “the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom” (2 Tim 4:18). He also knew the Lord would work with

If a holy angel struggled against one of these principalities for twenty-one days, not even gaining the victory in that time (Dan 10:13), how can such powers be thwarted by casual and disinterested believers? Does any soul imagine they can be dismissed by a simplistic rebuke, or the shout of a novice? In combating some of these forces, the Lord Jesus Himself

STRIVE TOGETHER WITH ME “ . . . that you strive together with me in prayers to God for me . . . ” Other versions read, “join me in my struggle by praying to God for me,” NIV “join me in earnest prayer to God on my behalf,” NRSV

and “in your prayers to God for me you

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the prayers of His people in that deliverance, and thus urged them to pray.

Christ.” Unbelievers in Judea entertained thoughts of thwarting the preaching of Paul. His deliverance from them involved the violent overthrow of their intentions and pretensions.

which is inherently unthankful. There might be objections that the gifts came from Gentiles, or that they were not sufficient, or that they should have come sooner. The complication here seems to be the aversion that many Jews had to the Gentiles. That antipathy could spread like a defiling plague, and thus Paul urged that prayers thwart such notions before they gained a foothold.

The very fact that he asked for prayer that he would be delivered from those who did not believe, confirms that such people do have influence. A power greater than themselves is working through them, namely the devil. For this reason, their influence cannot be negated by human wisdom.

God has presented Himself as One who “frustrates the signs of babblers, drives diviners mad; who turns wise men backward, and makes their knowledge foolishness” (Isa 44:25). When, therefore, the work of the Lord is opposed, we ought to strive against such oppositions in prayer. We have, after all, been raised up to sit “with

Also, there might be some difficulties with Paul delivering the gift. Certain men had circulated that Paul taught “all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs” (Acts 21:21). The accusation was not true, but could have marred the receiving of the gift. It is good when gifts that are cheerfully given are also cheerfully received. Sometimes it takes fervent prayer for that to happen.

It has not yet registered upon many professed believers that we are engaged in a war, with very real opponents. However,

It has not yet registered upon many professed believers that we are engaged in a war, with very real opponents. However, those who do know, are not ashamed to urge godly people to pray for their deliverance. When God’s work is opposed, and His servants maligned and resisted, prayer is to be made.

COMING WITH JOY AND BEING REFRESHED “ . . . that I may come to you with joy by the will of God, and may be refreshed together with you.” Other versions read, “so that I may come to you in joy by the will of God and find refreshing rest in your company,” NASB and “Then, by the will of God, I will be able to come to you with a happy heart, and we will be an encouragement to each other,” NLT The “spirit of faith” that animated Paul (2 Cor 4:13), moved him to seek prayers for matters scarcely, if ever, considered by others. Some might think to pray for deliverance. Some rare souls might even think to pray for the gracious reception of the gifts that were delivered to needy people. But what of this final request?

those who do know, are not ashamed to urge godly people to pray for their deliverance. When God’s work is opposed, and His servants maligned and resisted, prayer is to be made. That prayer is a fellowship of kindred spirits who have a genuine interest in the work of the Lord.

Christ” in the heavenly places (Eph 2:6). In that position, God “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20). Let us therefore enter into the fellowship of aggressive prayer, maintaining an active interest in the activities of those who are laboring in the face of opposition and threats.

Spiritual Weaponry The saints of God have been provided with spiritual weaponry, and it is effective. “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor 10:4-5). The thoughts and imaginations are not always within ourselves. Sometimes they are in other souls, and casting them down frees those souls from bondage to those thoughts. Thus the NIV reads, “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to

ACCEPTABLE GIFTS “ . . . and that my service for Jerusalem may be acceptable to the saints . . . ” Other versions read, “that my service for Jerusalem may prove acceptable to the saints,” NASB “that the Christians there will be willing to accept the donation I am bringing them,” NLT and “that the help which I am taking for Jerusalem may be pleasing to the saints.” BBE

Coming in Joy Paul wanted to arrive “in joy,” being filled, as it were, “with all joy and peace in believing” (Rom 15:13). His desire was to be with them in a cheerful state of mind, liberated from all grief and fear. This is a noble aspiration, and is to be sought by believers.

Here is a most insightful request. Paul does not take for granted that the poor saints will receive the gifts that were graciously gathered for them. He knew all too well the tendency of the flesh,

Although the saints are to “count it all joy” when they fall “into divers temptations,” (James 1:2), trials and oppositions can have an adverse impact upon the human spirit. It is possible to be

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“cast down” (2 Cor 4:9), “despair of life” (2 Cor 1:8), and have “sorrow upon sorrow” (Phil 2:27). Like Jesus, one can be “exceedingly sorrowful unto the death” (Matt 26:38), and be “acquainted with grief” (Isa 53:3). The human spirit can be so fatigued that death is even sought (1 Kgs 19:4). The servant of God can be provoked within by the sight of idolatry (Acts 17:16), or “vexed with the filthy conversation of the wicked” (2 Pet 2:7). It is possible to be in the midst of a great trial like Job, or Joseph, and thus not be at the pinnacle of joy.

Coming by the will of God means coming at the most appropriate time, and in keeping with the Divine agenda. It involves coming in the blessing of the Lord, while in fellowship with Him.

refreshed, and was well” (1 Sam 16:23). He was restored to his right mind.

“Refreshed” also carries the idea of rest, becoming calm, and relieved of all agitation. Here, the key is “refreshed WITH YOU;” i.e., the presence of the brethren in Rome themselves would contribute to the rest, recuperation, and

After Paul had desired for “many years” to see the saints in Rome, and after

Coming by the will of God means coming at the most appropriate time, and in keeping with the Divine agenda. It involves coming in the blessing of the Lord, while in fellowship with Him.

However, Paul wanted to come to Rome “with joy,” at the peak of spiritual life, and abounding in the grace of God. Such souls bring the greatest advantage, and are able to receive more fully. The marvel here is not merely that Paul wanted to come with a joyful spirit, but that he asked the brethren to pray that would happen. It seems to me that this opens a lot of possibilities for believers. We will all be the better if we come “with joy.” It is certainly in order to ask the God of heaven to cause that to happen. Better to have the contagion of joy among us than the root of bitterness, or the gall of sorrow.

he had been “hindered” in the fulfillment of that good and holy desire, he was willing to submit wholly to the will of God. Here is a perfect example of living out this truth: “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Prov 3:5-6). This is HOW you submit to the will of God! It involves your will, but it involves more than that. You need more direction than your will can muster. Therefore, Paul begged the brethren to pray he would come to them “by the will of God.” It is quite true this does not fit into some theological molds. However, it is not our aim to make the Scriptures conform to human thinking, but to conform thinking to the Scriptures.

encouragement of the Apostle.

There are brethren in whose presence certain refreshment comes. While with them, the difficulties and oppositions encountered in the world are quickly forgotten. There is a greater liberty to speak of the things of God, and gain the refreshment that comes from such speaking (Job 32:20). It is good to have a reputation of refreshing the saints (Phile 1:7). For example, the only thing we know about the activities of Onesiphorus is that he “oft refreshed” the Apostle Paul (2 Tim 1:16).

Coming by the Will of God

The will of God drives the Kingdom. What God does, He does “according to the good pleasure of His will” (Eph 1:5,9; Phil 2:13; 2 Thess 1:11). Therefore, one might reason there is no need to pray about the will of God, for it will be done anyway. But that is not how the Lord governs His Kingdom. Jesus Himself prayed, “Thy will be done” (Matt 26:42), and taught us to do the same (Matt 6:11).

An Exhortation May Paul’s summons to fervent prayer enlarge your own understanding of this holy work. There is striving to be done in prayer. There is unity in prayer, where we strive together. Through prayer, we can cause the ministry of our brethren to be more effective. The Lord will deliver his messengers from unbelieving men through our prayers. When gifts or a word are delivered to brethren, our prayers can assist them to joyfully receive what they are given. We can pray brethren will come to us while dominated by the joy of the Lord, and that they will arrive in the heart of God’s will. We can seek for our gatherings to be refreshing ones.

Coming to be Refreshed Together

The blessing of spiritual refreshment is to be coveted. Paul sought to be delivered from unbelievers. He desired for those receiving the gift he brought to do so graciously and thankfully. He wanted to come to the Romans clothed with joy, and by the will of God. All of this would contribute to his visit being a refreshing one.

Paul has resigned himself to the will of God. He has longed for “many years” to come to those in Rome, but wants to do so in God’s own time. Such prayers will serve to make him more alert, so the Lord can guide him with His eye. It is quite possible to run swiftly to give the king a message, like Ahimaaz. But when asked concerning the message say, “I saw a great tumult, but I knew not what it was” (2 Sam 18:29). He had not run by the will of God! It is possible to have good desires, yet seek to execute them at the wrong time.

The word “refreshed” is one of great significance. It includes the idea of recovery. When king Saul was troubled with an evil spirit from the Lord, young David came and played expertly upon the harp before him. As a result, the evil spirit left Saul. It is also written, “so Saul was

What noble purposes are served by the prayers of the saints of the most high God! Let us give ourselves to prayer!

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THE GOD OF PEACE

“ 33 Now the God of peace be with you all. Amen.” The “God of peace” is the One who gives peace. The peace He gives is the environment in which spiritual profitability is

The Lord raised up Solomon, among other things, to show the utter vanity of having your affection anchored to this world. Even though he had everything his heart desired, possessing it in abundance, he

mentioned five times in Scripture. In each case, it has to do with Divine accomplishment – with making something occur in the people of God. In our text, it is related to striving together with Paul in prayer. In Romans16:20, it relates to the subduing of Satan to us. “And the God of peace shall bruise Satan under your feet shortly.” Philippians 4:9 connects it with doing what has been learned and received. First Thessalonians 5:23 associates it with the complete sanctification of the individual, spirit, soul, and body. Hebrews 13:20 speaks of “the God of peace” making us “perfect in every good work to do His will, working in us that which is well pleasing in His sight.” There are things to be done within the saints of God, and it is “the God of peace” who does them!

realized. Souls who do not have peace do not have power in prayer. They cannot profit from the presence of God’s servants, nor can they enter into their work with them. Put that to the test, and see if it is not true!

confessed, “I denied myself nothing my eyes desired; I refused my heart no pleasure. My heart took delight in all my work, and this was the reward for all my labor. Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun” (Eccl 2:10-11).

Ponder if you have ever grown spiritually when in a state of inner turmoil. Consider what type of advancement in the Spirit you have realized when you had no inner peace. Reflect if you have ever moved a millimeter closer to the Lord while you were agitated within. It will take but a moment of reflection to confirm to your heart the importance of “the God of peace” being “with you.”

When describing the wicked, the remarkable power of God’s peace can be seen. “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (Isa 57:20-21). From this perspective, the summation of wickedness is the lack of peace – the absence of spiritual tranquility. That condition is what propels the soul into vanity – into a futile quest for satisfaction that can never be realized apart from God.

There is no reason for any soul to pursue a path that has already been proven vain! Yet, those who lack peace in their soul consistently pursue it, oblivious to its vanity and heart-wrenching disappointments. Oh, how men need the presence and effectual ministry of “the God of peace!”

I take the sense of the verse to be this. May the God of peace keep you united together in the noble work of prayer and participation in His work. The exhortation of the Apostle is thus helped along by a prayer that God would cause it all to come to pass by being with them as “the God of peace.”

The phrase “the God of peace” is

CONCLUSION

I have sought to share with you the manner in which the godly think. Their faith is uncomplicated, but their thinking is not simplistic. Faith broadens the perceptions and intentions of both heart and mind, bringing the ability to see further and more precisely. Faith constrains noble purposes, moving the believer to honorable intentions. It does not move the individual to take the

work of God for granted, or to treat His commissions with casualness. Whether it is Abel offering a sacrifice, Noah building an ark, or Moses leading the people put of Egypt, faith move individuals into action. It constrains men to God-honoring purposes and determinations. Faith will not let those possessing it be idle.

plans, and is willing to keep them for long seasons, even though they are not fulfilled in a manner suitable for the flesh. It moves the believer to willingly subject everything to the will of God, all the while beseeching the saints to strive together in prayer for deliverance, reception, and a joyful spirit. Human wisdom cannot put things together like this. It is too easily discouraged, and too anxious to plot its

Faith can make plans – extensive

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own course, and devise its own ways. Flesh is too impatient to wait on the Lord.

balk at large ambitions, or draw back from making extensive plans that blend with our calling and the revealed will of the Lord. And may we be willing to wait for their timely fulfillment, unashamed to

confess them, and ask for the assistance and fellowship of the people through their prayers. May the Lord direct us to have such noble aspirations, that they are worthy of striving together in prayer.

May the Lord give us the mind set that is revealed in this text. May we not

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The Epistle to the Romans

Lesson Number 49

------------------- Bible Translation Codes with Identification --------------------

A TRIBUTE TO UNCOMMON SAINTS A TRIBUTE TO UNCOMMON SAINTS

16:1 I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, 2 that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. 3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus, 4 who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house. Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ. 6 Greet Mary, who labored much for us. 7 Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me. 8

Greet Amplias, my beloved in the Lord. 9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 10 Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. 11 Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord. 12 Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. 13 Greet Rufus, chosen in the Lord, and his mother and mine. 14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. 15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16 Greet one another with a holy kiss. The churches of Christ greet you. (Romans 16:1-16) NKJV

INTRODUCTION

Those who become related to Jesus obtain a certain distinction and profitability that is worthy of recognition. They are no longer “common,” and are, in a very real sense, separated from the masses of unregenerate peoples. For this reason, they are referred to “a chosen generation, a royal priesthood, an holy nation, a peculiar people” (1 Pet 2:9). Although such people may have been

relatively unknown prior to their connection with Jesus, now their names are “written in heaven” (Heb 12:23). They are duly recognized by God, intercession is made for them by Jesus, the Holy Spirit indwells them, and they are ministered to by the holy angels. It is difficult to conceive of obtaining a more impressive status. Some illustrations of this observation will serve to prepare us for a

considering the sixteenth chapter of Romans and our approach to believers.

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or Joseph (Mk 13:55). | Mary the mother of Zebedee’s children, James and John (Matt 27:56). | Salome (Mk 15:40; 16:1). | Mary Magdalene (Mat 27:56; 28:1).

Apostles (16:7). Others will be acknowledged as special helpers, who have assisted many (16:2). Particular mentioning is made of some who risked their lives for Paul himself (16:4). A person who was the first convert in his area will be acknowledged (16:5). Some will be noted for being especially beloved (16:8,9,12). One will be distinguished as “approved in Christ” (16:10a), and an entire household will be saluted (16:10b). Husbands and wives are mentioned (16:3,7,15 ), as well as two sisters who labored in the Lord (16:12). Of one, Paul says he was “chosen in the Lord” (16:13). He even mentions a woman who ministered as a mother to himself (16:13).

OUTLINE

< PHOEBE OUR SISTER (16:1-2) < PRISCILLA AND AQUILA, FELLOW WORKERS (16:3-5) < EPAENETUS, THE FIRST FRUITS (16:5b) < MARY, WHO LABORED MUCH (16:6) < ANDRONICUS AND JUNIA, OF NOTE AMONG THE APOSTLES (16:7) < AMPLIAS, MY BELOVED (16:8) < URBANUS AND STACHYS (16:9) < APELLES, ARISTOBULUS, HERODION, AND NARCISSUS (16:10-11) < TRYPHENA, TYPHOSA, PERSIS, AND REFUS (16:12-13) < ASYNCRITUS, PHLEGON, HERMAS, PATROBAS, HERMES, PHILOLOGUS, JULIA, NEREUS AND OLYMPAS (16:14- 15) < ONE ANOTHER AND THE CHURCHES (16:16)

The above listing is by no means complete, and is intended only to illustrate the point. Where would we ever have heard of these men and women if they were not favorably related to the Lord Jesus Christ? Our total recollection of them is because of Him! And, if those related to Him when He was upon the earth obtained significance, how much more will this be true of those joined to Him now that He is enthroned in glory.

A Precise Manner You see the precise manner in which the Apostle speaks of the saints of God. There is a total absence of favoritism, sectarianism, or the respect of persons. No one is known “after the flesh,” but everyone is seen after the Spirit. The average church could improve in the manner in which they speak of one another, and of other saints. Too often, there is a spirit of fleshly camaraderie in the churches, with people gravitating to those with similar fleshly interests. Many believers have been wounded by this tendency, which is altogether out of order. The saints of God are to be recognized after the heavenly manner. Whatever distinguishes them to the Father, Son, Holy Spirit, and holy angels, should distinguish them to us.

THE TEXT BEFORE US The text before us will mention twenty-eight saints. Most of them are only mentioned in this passage. In the last part of the sixteenth chapter, Paul will also make mention of eight more believers: Timotheous, Lucius, Jason, Sosipater, Tertium, Gaius, Erasmus, and Quartus. All of this serves to emphasize the respect Paul afforded those who distinguished themselves by laboring for Christ Jesus. His manner teaches us how to speak of one another.

Those Mentioned An extremely pertinent point can be made about WHO Paul mentions. Both men and women are included. Eighteen men are mentioned: Aquila, Epaenetus, Andronicus, Implies, Urbane, Stachys, Apelles, Aristobulus, Herodian, Narcissus, Rufus, Asyncritus, Phlegon, Hermas, Patrobas, Philologue, Nereus, and Olympus. Ten key women are also mentioned: Phoebe, Priscilla, Mary, Junia, Tryphena, Tryphosa, Persis, “his “mother” (Rufus), “his sister” (Nereus’), and Julia. The distinctions given to these saints will further reveal the nature of the heavenly Kingdom. It will conflict sharply with certain views of sisters in Christ that have been promoted in His holy name.

There simply is no place in the body of Christ for a party spirit, or for attitudes that allow members to look at the people of God through the lense of flesh. Indeed, it is no small accomplishment when believers can consider one another in the spirit of this text. Notwithstanding the difficulty of achieving this attitude, it is the only one that will be honored by God. Jesus died “for all,” in order that “those who live should no longer live for themselves but for Him who died for them and was raised again. So from now on we regard no one from a worldly point of view” NIV (2 Cor 5:16).

Additionally, we will see the practice of certain believers to have a church in their house (16:5). Some people will be noted for “much labor” (16:6). There will even be reference to certain “kinsmen,” or relatives (16:7). Some will be distinguished for being held in high regard by the

Living unto the Lord, therefore, involves having a proper view of His people, zealously avoiding carnal views of them, and seeking to advantage them.

THE DEATH OF CHRIST | Joseph of Arimathea (Mk 15:43-46). | Nicodemus (John 19:39). | Mary the mother of James and Joses,

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PHOEBE, OUR SISTER

“ 16:1 I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, 2 that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.” Paul spoke of certain individuals to believers, either recommending them and their ministry, or warning the saints of them. Thus he warned Timothy of “Alexander the coppersmith,” “Hymenaeus,” “Philetus,” and “Phygellus and Hermogenes” (2 Tim 1:20; 2:17; 4:14). He also warned the church about teachers who served their own interests, caused divisions, and “by good words and fair speeches deceive the hearts of the simple” (Rom 16:18). He also was careful to recommend certain saints who had distinguished themselves among believers by their faithfulness, genuine concern, and spiritual abilities. Among them were Timothy (1 Cor 4:17; Phil 2:19-20), Titus (2 Cor 8:16,23), Tychicus (Col 4:7-8), Onesimus (Col 4:9), and others.

In commending Phebe (or Phoebe), Paul is approving of her and her work. More precisely, he is articulating his approval, standing together with her in the good work she was doing. He does not leave it to the saints to examine Phebe and finally perceive her worthiness. Rather, he sets her before them to remove all doubt from their mind. She has proved herself before him, and there is therefore no need for her to again do it before the brethren in Rome. How quick saints ought to be in speaking well of those who have clearly shown their identity with, and allegiance to, the Lord Jesus Christ.

embrace it.

OUR SISTER “ . . . our sister . . . ” Paul recognizes Phebe in the Lord, for he knew no person “after the flesh.” She was a sister in Christ, and was so recognized. There are people who either object to using this term, or simply are not inclined to do so. In giving directions to the married who had divided homes, the Spirit referred to believers as “a brother or sister” (1 Cor 7:15). James also referred to destitute believers as “a brother or sister be naked, and destitute of daily food” (James 2:15). Young Timothy was reminded to consider younger believing women as “sisters,” and older believing women as “mothers” (1 Tim 5:2). Thus we see that spiritual relationships supercede fleshly ones.

We know nothing more of Phebe than what is made known in this text. This is why Paul recommends her to the brethren. There was no need for those who were well known to have letters or words of recommendation. As Paul said to the Corinthians, “Or do we need, as some others, epistles of commendation to you or letters of commendation from you?” NKJV

A SERVANT OF THE CHURCH IN CENCHREA “ . . . which is a servant of the church which is at Cenchrea.” Other versions read, “a deacon of the church at Cenchreae,” NRSV/NRS “a deaconess of the church at Cenchreae,” RSV/NJB “who is in the ministry of the church, that is in Cenchrae,” DRA “who is minister of the assembly which is in Cenchrea,” DBY

(2 Cor 3:1). Phebe was one those “others” who required such a word.

In this manner, we see the depth and sincerity of Paul’s concern for the welfare of the saints. He carefully sought good things for those whom the church received, and for the church of God itself. This was a consistent pattern in his life, and further confirms the genuineness of his calling. It is highly unlikely that anyone lacking this concern is called of God to minister among His people. Throughout Scripture, those who were called by God generally became absorbed with His will. Judas, who “by transgression fell, that he might go to his own place” (Acts 1:25), is an exception. Jonah is also an exception, who initially ran away from the work to which he was called (Jonah 1:3). However, those cases, as well as any similar ones, are not the Kingdom standard, or norm.

She stands a notable example of someone whom was “unknown, and yet well known” (2 Cor 6:9). The name “Phebe,” (or “Phoebe”) means “bright or radiant.” After what is said of her, it becomes apparent she was appropriately named. It is generally understood that Phebe is the one to whom Paul gave this Epistle, to be delivered to the brethren in Rome. She is the only one Paul especially recommends, mentioning that she might very well require some insistence in matters of business. This lends itself to the conclusion she actually delivered the letter to the church in Rome. Some conclude her business carried her there, and Paul took advantage of the trip to send along this Epistle. There is nothing abrasive or contradictory about this view, although it is not essential that all

Two Kinds of Servants The word “servant” comes from the Greek word dia,konon (diakonon), which refers to one who carries out the commands of another. This is one who is a helper, ministering to the needs of others. This is the word Jesus used when He said, “But it shall not be so among you: but whosoever will be great among you, let him be your minister” (Matt 20:26). Other versions say “servant.” Jesus Himself is referred to as a “minister (or servant) of the circumcision” (Rom 15:8). The Spirit also refers to Paul and Apollos as “ministers,” or “servants” (1 Cor 3:5). Paul acknowledged he was “made a minister,” or “servant” (Eph

I COMMEND TO YOU “I commend unto you Phebe . . . ” Here is an Apostolic recommendation. Every major version reads the same way. One exception is the Basic Bible English (BBE) version which reads, “It is my desire to say a good word for Phoebe.”

There simply is no place in the body of Christ for a party spirit, or for attitudes that allow members to look at the people of God through the lense of flesh.

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3:7). Other individuals designated as “ministers,” or “servants” include Tychicus (Eph 6:21), Epaphras (Col 1:7), and Timothy (1 Thess 3:2).

are to remain in the background, with no official capacity, the presence of Phebe will prove quite challenging. There are religious systems in which a woman like Phebe simply could not arise. Such systems are unworthy of any dignity, and are to be rejected. It was within the real body of Christ that Phebe surfaced, was commended, and had a ministry.

“give her, in the Lord, a welcome worthy of God's holy people.” NJB

There are two possible meanings of this text. The first is that the brethren in Rome should receive Phebe as is befitting for THEM to do. The second is that they should receive Phebe in a manner that matched her good work for the Lord, or as SHE should be received. There is a sense in which both of these are right. The idea is that it would not be fitting, or appropriate, for the brethren to fail to show Phebe dignity and kindness.

There is another word that is translated “servant.” It is dou/loj (doolos), and denotes a slave who does the will of another. It is used of social slaves (1 Cor 7:21; Gal 3:28; Eph 6:5-6), as well as those who are bond-servants to Jesus through redemption (Rom 6:16-17,19-20; 2 Cor 4:5; Phil 1:1). Jesus is also said to have humbled Himself to become such a Servant (Phil 2:7).

The Church at Cenchrea This was the city where Paul took a temple vow with certain Jews, shaving his head (Acts 18:18). It was located in Greece, and was the port of Corinth, on the east side of the isthmus (a narrow strip of land connecting two areas), and about nine miles from the city itself. Some suppose Phebe was a rich and generous woman who was disposed to give to the

Our reception of one another, particularly those who have distinguished themselves by their Kingdom labors, is to be “in the Lord.” That means a reception that is because of Christ, and out of a recognition of the individual’s participation in the work of God.

The Difference in the Words

The difference in the two words is this. A bond-servant, slave, or servant (dou/loj) speaks of the MANNER in which

The brethren in Rome were not to receive Phebe as a woman, a member of the business community, or some other form of fleshly differentiation. She was to be received “in the Lord,” as a member of His body, one who was participating in the Divine nature, and one who was a worker together with God.

However, this was more than a mere formality. Phebe was a servant of the church at Cenchrea. She was engaged in a noble work, and she was to be so received. This sister had obtained a certain distinction in Christ, and it was fitting that she be so recognized by the saints.

we live for the Lord, doing His bidding and fulfilling His will. This word is never translated “minister.” In the second use of the word (as in our text, “minister,” or “servant” denoted an official capacity, or one assigned to fulfill a particular work – like the seven who were appointed over the daily distribution to widows in the early church (Acts 6:1-7). This is the same word used by Peter when speaking of certain spiritual gifts. “If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen” (1 Pet 4:11).

needy, and thus represented the church in that capacity. At any rate, she was especially commended because of her effective ministry.

ASSIST HER “ . . . and that ye assist her in whatsoever business she hath need of you . . . ” Other versions read, “help her in whatever matter she may have need of you,” NASB “give her any help she may need from you,” NIV “help her in whatever she may require from you,” NRSV and “assist her in whatever business she hath need of you.” WEB

Other prominent and capable women are also mentioned in Scripture (2 Kgs 4:8; Psa 45:9; Luke 8:3; Acts 9:36-37; 13:50; 16:14-16; 17:12). It is good when those with such capabilities make themselves available for the service of the King of kings.

RECEIVE HER IN THE LORD “That ye receive her in the Lord, as becometh saints . . . ” Other versions read, “that you may receive her in the Lord in a manner worthy of the saints,” NKJV/NASB/NIV

First, there are many congregations and systems of theology that could not receive a sister in this manner. Their view of the Kingdom does not even allow for the existence of such a woman. They do not see ladies as having any role whatsoever that requires assistance of the rest of te body – particularly in “business”

Phebe was a “servant,” or “minister,” by special assignment. That is precisely why the brethren will be told to assist her in any way required. For those who feel all women in the body of Christ

“so that you may welcome her in the Lord as is fitting for the saints,” NRSV “That you will take her in kindly, after the way of the saints,” BBE “Receive her in the Lord, as one who is worthy of high honor,” NLT

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assisted.” DRA

matters relating to the work of the Lord. But Phebe’s record has been placed in Scripture through the inspiration of the Holy Spirit, and it will no doubt be a factor when the saints stand before the judgment seat of Christ.

“Succorer.” This is a most interesting word. It comes from the Greek word prosta,tij (prostatis), which means “a woman set over others, a female guardian, protectress, patroness, caring for the affairs of others and aiding them with her resources.” STRONGS Young’s Literal; Translation follows this meaning by reading, “for she also became a leader of many, and of myself.” This does not suggest Phebe lead out in Paul’s Apostleship. Rather, it was in her ministry TO him that she led as a provider and servant, supplying his needs. As is true of all stewardship and gifts, the individual possessing them is a custodian of a particular ministry, being responsible for its fulfillment. This is submitting to one another, which is enjoined upon the church (1 Pet 5:5). In this way, we become the recipient of grace that has been given to another.

Among other things, Paul recommends Phebe because of her consistency. The mission she was currently fulfilling was not her initial involvement with the work of the Lord. Like Gaius (3 John 1:5-6), she had helped sojourning brethren on their way, being hospitable like Lydia was to Paul and company (Acts 16:15), and Mary and Martha were to Jesus (Lk 10:38-39).

“Assist.” This word means to be at the disposal of someone, to come to the aid of, and be ready and prepared to help them. It includes the idea of yielding to an individual, aggressively standing by them in their labors.

As a passing note, it is interesting to observe that a married woman is here (1 Tim 5 ) depicted as lodging saints, washing their feet, relieving the afflicted, and diligently following every good work. Those who imagine the wife can do nothing without the express permission of her husband should ponder this circumstance. The woman who prepared a lodging place for the prophet Elisha initiated the suggestion to her husband that a place be prepared for the prophet because he was a holy man. Obviously, her husband acquiesced, for the place was prepared (2 Kigns 4:8- 11). While this does not suggest carnal independence on the part of the wife, it does show that a virtuous woman is on the initiative to do good works. Phebe was this kind of woman.

“Business.” Here is a word that speaks something specific that is being accomplished – something like a mission, or “whatever matter.” It refers to a specific undertaking or task. We assume this undertaking was being done in the name or behalf of the church in Cenchrea, for she was a servant of that congregation. The particulars of the “business,” however, are not stated. Therefore, I conclude that it was not the nature of the business Phebe was conducting that was to move the Roman brethren to assist her. Rather, it was the nature of the woman herself, and her role in Christ’s body.

Like Dorcas, Phebe was “full of good works ands almsdeeds which she did” (Acts 9:36). The brethren are now admonished to come to her assistance, that she might reap bountifully, for she had sown bountifully Cor 9:6). We should take care to avoid any view of our sisters that would not allow us to receive a woman like Phebe into our fellowship. There are theological views held by some believers that would not permit such a woman to rise from among them, or allow them to receive such a notable, much less come to her assistance.

Whether she was a widow or not, we do not know. She did, however, do the works that would qualify a widow to be supported by the church: “if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work” (1 Tim 5:10). It is comely that such be found among us.

SHE HAS BEEN A HELPER “ . . . for she hath been a succorer of many, and of myself also.” Other versions read, “she has been a helper,” NKJV “she has been a great help,” NIV “she has been a benefactor,” NRSV and “she has also

PRISCILLA AND AQUILA, FELLOW WORKERS

“ 3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus, 4

acknowledge words like these do not blend with common church manners. Rarely do we hear people speaking of one another in this way. All of this confirms the serious decline that exists in the modern church. There are reasons why professed Christians do not think and speak as this text. It is enough to mention this, and urge sober reflection upon that circumstance.

Now, Paul makes mention of Priscilla and Aquila, a wife and husband of note in Scripture. What is said of them distinguishes them among the saints.

who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house.”

First Mentioning The first mentioning of this couple is in the eighteenth chapter of Acts. We learn there that Aquila was a Jew “born

Care must be taken not to regard this passage as inconsequential – words that simply take up space. Thje Spirit never speaks aimlessly or without profit. Expressions like these reveal the manner of the Kingdom – the way faith and a love for the brethren move a person to speak.

Nearly every perceptive soul will acknowledge words like these do not blend with common church manners. Rarely do we hear people speaking of one another in this way.

Nearly every perceptive soul will

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in Pontus,” which was in the Northeastern part of Asia Minor. On the day of Pentecost, “Pontus” was one of the places represented when the people heard the wonderful works of God in their native tongue (Acts 2:9). It was also included among the dispersed believers to whom Peter wrote (1 Pet 1:1). When Paul first met this couple in Corinth, they had “recently come from Italy,” “because Claudius had ordered all the Jews to leave Rome” (Acts 18:2). Claudius was a Caesar. It was during his reign that a severe famine took place that was prophesied by Agabus (Acts 11:28). Paul stayed with Priscilla and Aquila, working with them, “because he was a tentmaker as they were” NIV (Acts 18:3).

man, and mighty in the Scriptures, came to Ephesus.” He was “instructed in the way of the Lord,” and “was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John.” NASB It was at this point that Aquila and Priscilla heard Apollos. Seeing that he only knew about the baptism of John, “they took him aside and explained to him the way of God more accurately.” NKJV As a result, he was inclined to go through Acahai. The brethren wrote, recommending him, and exhorting the disciples to receive him. When Apollos arrived among them, he “helped them much which had believed through grace: For he mightily convinced the Jews, and that publicly, showing by

“diminutive or small.”

In the seven references to this couple, “Aquila” is mentioned first only two times (Acts 18:2; 1 Cor16:19). “Priscilla” is mentioned first five times (Acts 18:18,19,26; Rom 16:3; 2 Tim 4:19). I only mention this to confirm that a rigid and legalistic approach of husbands and wives cannot be supported by either the words or spirit of Scripture.

MY FELLOW WORKERS “My fellow workers in Christ Jesus.” Other versions read, “my helpers,” KJV

“who work with me,” NRSV and “co-workers in my ministry.” NLT Aquila and Priscilla were companions in labor, working along side of Paul and assisting him in his work. Whatever work a person has been given from God, there is always room for helpers, or co-laborers. Both Aquila and Priscilla are included in this most gracious description. Rather than one being in the background, and one in the foreground, as it common in our day, they both were distinguished as Paul’s helpers.

Not only, therefore, were Aquila and Priscilla helpful to Paul, they proved to be a turning point in the remarkable ministry of Apollos, whom Paul referred to as one who “watered” his work

“Fellow workers” are people engaged in productive Kingdom labors. It means more than simply belonging to the same church, or embracing the same creed. I fear that within the institutional mind- set, there is little, if any, room for expressions like this. Too many professed believers are rarely associated with doing anything for the Lord, or participating in any Kingdom enterprise.

the Scriptures that Jesus was Christ” (Acts 18:26-28).

Second Mentioning Because Jesus revealed to Paul that He had “much people” in the city of Corinth, he remained there for “a year and six months, teaching the word of God among them.” Finally, the Jews in that area made an insurrection against Paul, bringing him into court. The outcome of the whole affair was that Paul “remained many days longer, took leave of the brethren and put out to sea for Syria, and with him were Priscilla and Aquila.” Before he sailed, he “had his hair cut off at Cenchrea, for he had taken a vow” (Acts 18:18). Thus Priscilla and Aquila accompanied him from a place of trouble to Ephesus, where he entered into the synagogue and reasoned with the Jews.

Not only, therefore, were Aquila and Priscilla helpful to Paul, they proved to be a turning point in the remarkable ministry of Apollos, whom Paul referred to as one who “watered” his work (1 Cor 3:6).

The Fourth Mention Excluding our text, the next mention of this godly couple is found in First Corinthians. There Paul sent greetings from them and the church in their house to the saints in Corinth (1 Cor 16:19).

THEY RISKED THEIR LIVES “ . . . who risked their own necks for my life.” Other versions read, “Who have for my life laid down their own necks,” KJV

“They risked their lives for me,” NIV and “Who for my life put their necks in danger” BBE

The Fifth Mention In addition to our text, the final mention of Aquila and Priscilla is in the book of Second Timothy. There Priscilla is referred to as “Prisca,” which is a variant of the name Priscilla (much like “Pete” is of “Peter”). Timothy is told to salute, or greet, this holy couple (2 Tim 4:19). How thankful I am for their mentioning.

Aquila and Priscilla had exposed themselves to great danger for the sake of Paul, or to save his life. We are not given the particulars in this matter, in order that our minds not be distracted by carnal curiosity. Nor, indeed, are we apprised when this thoughtful deed took place. Aquila and Priscilla were with Paul in both Corinth and Ephesus. In both of those places, a great uproar broke out. In Corinth and insurrection broke out

Third Mentioning From Ephesus, Paul “departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.” Aquila and Priscilla did not go with him, but remained in Ephesus.

Their Names As a point of interest, “Aquila” means “an eagle,” and “Priscilla” means

While there, “a certain Jew named Apollos, born at Alexandria, an eloquent

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against Paul, and Sosthenes, ruler of the synagogue, was dragged into court and beaten (Acts 18:12-17). In Ephesus, Demetrius and the silversmiths caused a great and dangerous tumult (Acts 19:24- 30). Perhaps Aquila and Priscilla risked their lives during one of those times. However, whenever they did, their action confirmed their commitment to Paul and the Gospel he preached. It must have been refreshing for Paul to recall such a rare display of godly commitment.

Note, “all the churches of the Gentiles” also extended their thanks to Aquila and Priscilla. The “churches of the Gentiles” owed this couple thanks because their selfless spirit had enabled the Gospel to come to them. Those who assisted Paul also assisted the spreading of the Gospel of Christ. The fruit of his labors was also credited to the account, for example, of Aquila and Priscilla. They had received a prophet in the name of a prophet, and were thus afforded a prophet’s reward (Matt 10:41). This opens the door to remarkable opportunities for all saints.

in other places as well (1 Cor 16:19). It seems that wherever they lived, they gathered kindred spirits about them for spiritual profitability.

In this special greeting, we catch a glimpse of the spirit of Paul, as well as the manner of the Kingdom. He writes to “all” who were beloved of God “in Rome” (1:7). We do not know if this was a particularly large assembly, several individual ones, or some other form of brethren joined together. The point is that Paul, moved by the Holy Spirit, recognized this family who had a gathering of believers in their home. Whatever one chooses to believe about such fellowships, keep in mind that the

THE CHURCHES THANK THEM “ . . . unto whom not only I give thanks, but also all the churches of the Gentiles.” Paul personally gave thanks to God for their unselfish devotion to the work of the Lord. Like God Himself, He was “not unrighteous to forget your work and labor of love,” which they “showed toward “is name,” in that they “ministered to the saints, and do minister” (Heb 6:10).

THE CHURCH IN THEIR HOUSE “Likewise greet the church that is in their house.” Other versions read, “Greet

Those who assisted Paul also assisted the spreading of the Gospel of Christ. The fruit of his labors was also credited to the account, for example, of Aquila and Priscilla.

We do well to also recall those who have inconvenienced themselves for the work of the Lord, and particularly when we have been the objects of their attention. Those who have thought enough of the Lord, His work, and His people, to risk their reputations and lives for the same, are worthy of our remembrance and thanksgiving.

also the church that meets at their house,” NIV and “the assembly at their house.” DBY

Apostle Paul sent a special greeting to this one, acknowledging their prominence before the Lord.

Not only did Aquila and Priscilla have a fellowship meeting in their house in or near Rome, they had done the same

Candidly, institutionalism has robbed many people of just such a perspective. It is a good one to, as some say, “restore.”

EPAENETUS, THE FIRST FRUITS

“ 5b Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ.” This is the only mention of this brother in Scripture. Very little is said of him, but what is said is very significant. He was “the firstfruits of Achaia to Christ.” Achaia was a Roman province in Western Asia Minor. This was the area in which the Holy Spirit once forbade Paul to preach the Gospel (Acts 16:6). It is obvious, however, that this was not intended to be a permanent prohibition, for here we read of fruit “to Christ” there. Believers must learn that Divine guidance is not by broad mandate, but by the ordering of our steps. The very areas that are blocked on one occasion, can be opened on another.

Most of the later versions read “Asia,” instead of Achaia. Some prefer this reading because otherwise they imagine there is a conflict with First Corinthians, which declares that “the house of Stephanas” was the “firstfruits of Achaia” (1 Cor 16:15). However, there is no need for conflict. Epaenetus could very well have been a member of the household of Stephanas, and been the very first one of that house to turn to the Lord. A distinct privilege, indeed!

approval of supposed scholars, but God has rejected their wisdom (1 Cor 1:20).

FIRST FRUITS, OR FIRST CONVERT? Other versions read, “the first convert.” NASB/NIV I prefer the word “first fruits,” which is the literal rendering of the word avparch.. That word in no way can be translated “convert.” The word “convert” is an interpretation, not a translation.

The word “first fruits” has its roots in the First Covenant and its ordinances, not in etymology. In Israel, God instituted the “Feast of Harvest,” in which the first fruits sown in the field were offered to the Lord (Ex 23:16). All of the first fruits of

As an additional consideration, the people of God should have an approach to the Word of God that discourages skepticism and doubt, giving precedence to faith. This may not meet with the

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the land belonged to the Lord (Ex 23:19), and were given to Him in order to sanctify what remained. Through this term, God taught the people of beginnings – of something good followed by more of the same.

first to rise from the dead, thereby guaranteeing the resurrection of those who sleep in Jesus. | In 1 Corinthians 16:19, “first fruits” is used in the same sense as our text, denoting the first of a larger harvest of souls from a particular area. | In James 1:18, the word employed to describe those in Christ, who are the first to be redeemed from the impersonal creation, which will also be redeemed at the resurrection (Rom 8:21). | Revelation 14:4 uses the word to describe the pledge of a great harvest of souls described as “redeemed from among men.” In these instances, it portrays the working of the Lord.

denotes the first of more to come – the beginning of a great Divine work. It denotes a pledge or more, and a sanctification of the rest. There is something about the word that is fresh and unique. As “the first fruits of Achaia,” Epaenetus was the proof than many more people of God would surface in that area. As the “firstfruits,” he stood out as the pledge of a greater harvest that would be reaped when the fields were white. No doubt, for his sake, that area was spared.

This precise word is used seven times in the Apostolic writings, and always in the above manner. It represents a spiritual manner of expression.

| Romans 11:16 uses the word as an example of a whole “lump” being dedicated by its “firstfruit,” applying the principle to Israel being sanctified by Abraham. | 1 Corinthians 15:20 and 29 use the word to describe Jesus Christ as the

Achaia was an area dominated by idolatry and spiritual ignorance. Yet, the Gospel had penetrated this citadel of darkness. It was therefore especially precious that Epaenetus was the first – a sort of guarantee to Paul of more to come.

In all of these cases, “firstfruits”

MARY, WHO LABORED MUCH

“ 6 Greet Mary, who labored much for us.” Other versions read, “who bestowed much labor on us,” KJV “who has worked hard for you,” NASB and“who has worked very hard among you.” NRSV The differing translations seem to suggest three different meanings. First, that Mary had bestowed much labor upon Paul personally, ministering to him of her substance. Second, that she had expended

laborer and helper among the Roman brethren themselves. Adhering to the practice of humbly receiving the Word of God as the truth, and not approaching it with skepticism, there is no violation of the text in seeing all three things as true. In such a case, because she was faithful in her labors for Christ among them, she also did the same for Paul while he was in some other area. When she did minister to

personally devoted to the Lord. It is noteworthy that Paul speaks of this sister in such a commendable manner. Not only did she “labor,” she “labored much,” far exceeding the norm. Perhaps, like those of Macedonia and Achaia, she even labored beyond her natural capacity, extending herself according to the abundance of grace she had received (2 Cor 9:8).

Those who live for Christ should consider the possibility of laboring “much,” and giving of themselves to the work of the Lord in an unusual manner. While men often boast of the average and normal, the man of God boasts of those who extend themselves beyond the boundaries of average and normal. As believers, we are admonished to “seek that ye may excel to the edifying of the church” (1 Cor 14:12). Here, in Mary, we have an example of one who did.

Those who live for Christ should consider the possibility of laboring “much,” and giving of themselves to the work of the Lord in an unusual manner.

this labor in the behalf of the brethren in Rome. Third, that she was a prodigious

Paul, she did so as a representative of the brethren in Rome, as well as one who was

ANDONICUS AND JUNIA, OF NOTE AMONG THE APOSTLES

“ 7 Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.” I am grateful for these

salutations, for they reveal aspects of the Kingdom of God that should be known. In order to avoid the rise of curiosity and the undue reverence of men, the Spirit does not fill every text of Scripture with the

names of brothers and sisters who rose to greater heights than others. Such a practice would have dulled the edge of truth, for wherever those who are redeemed are the emphasis, the

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apostles.” NLT This could mean they were themselves “apostles” in the general sense, as were Barnabas, James the brother of Jesus, and others (Acts 14:14; Gal 1:19). It seems more likely, however, that these saints were highly regarded by the Apostles for their “work’s sake.”

Redeemer Himself becomes less known. However, lest men come to the erroneous conclusion that great blessings are withheld from the masses, an occasional word is said that will dispel such imaginations.

the Savior who sprang from the Jewish nation.

FELLOW PRISONERS “ . . . and my fellow prisoners.” This was an even loftier distinction – being imprisoned for the name of Jesus. Andronicus and Junia had been imprisoned with Paul. This same term was applied to Arisatrchus (Col 4:10) and Epaphras (Philemon 1:23). Whether they were in the same prison at the same time is not confirmed, but that apears to be the case. There were also other saints that were imprisoned together, i.e., the Apostles (Acts 5:18) and Paul and Silas (Acts 16:25-26).

The Divine warehouse of God’s grace is filled with much for all saints. God is able to “do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20). No child of God is excluded from that provision. By siting a few saints here and there, the Spirit it lighting the candle of hope, enabling the saints to seek to be involved in “exploits,” as Daniel prophesied. As it is written, “but the people that do know their God shall be strong, and do exploits” (Dan 11:32) – and that is said to take place during a time when corruption was spreading.

We know such people did exist -- people who were held in high regard by the Apostles. John wrote to “the elect lady” and “Gaius,” both of whom he held in high regard (2 John 1:1; 3 John 1:1). Just as God does not regard all of His children alike, so the Apostles did not look at every child of God as having equal value. All were received. All were loved. But there were some who excelled, and they were duly honored. There are still people who “labor more abundantly than they all” (1 Cor 15:10). There is no reason why you

If their imprisonment was in one place, they no doubt sharpened one another’s countenance, and strengthened each other’s faith during their time

Now we are introduced to a spiritual duo who had obtained extraordinary Kingdom distinction. While the name “Junia” can be either masculine or feminine, it is generally agreed this was a woman, probably the wife of Andronicus. This is the only place in Scripture where these distinguished saints are mentioned, but what a testimony is given of them!

Paul means they were Jews, of the same fleshly stock as himself. While he placed no confidence in the flesh, and did not regard the saints after the flesh, yet he was careful to give honor to those whose lineage went back to Abraham

MY COUNTRYMEN “ . . . my countrymen.” By “countrymen,” Paul means they were Jews, of the same fleshly stock as himself. While he placed no confidence in the flesh, and did not regard the saints after the flesh, yet he was careful to give honor to those whose lineage went back to Abraham. Another version refers to them as “kinsmen.” KJV/NASB Still aother version refers to them as “relatives.” NIV/NRSV

together. The Lord Jesus said, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matt 5:11-12). How fitting it would be to remind one another of that reality when experiencing that very persecution!

cannot aspire to be such an one.

Some are of the opinion these were among “the seventy” that Jesus sent out “two by two,” into every city and place where He would go (Lk 10:1).

I am careful to once again point out that we are being taught how to regard, and how to speak of, those who are in Christ Jesus. We should avoid stereotyped ways of looking at the people of God.

The word used here is also translated “cousins” (Lk 1:36,58) “kin” (Mk 6:4), “kinsfolk” (Lk 2:44), and “kinsman” (Lk 14:12). In its widest sense, it refers to the Jewish nation as a whole. In its most narrow sense, it refers to those of the same household, distinguishing them from “brothers” or “sisters,” which is an even closer family association (Lk 14:12). They fell into the category of people for whom Paul had a special affection: “my kinsmen according to the flesh” (Rom 9:3). This couple had further distinguished themselves by embracing

If it is a treasure to enjoy the “fellowship” of Christ’s “sufferings” (Phil 3:10), it should not surprise us if great benefits are realized when brethren suffer for the name of Jesus together. Such fellowship is of great value.

IN CHRIST BEFORE ME “ . . . who also were in Christ before me.” Here is a most considerate view of fellow believers. In ranking, Paul was among the Apostles, who were “first” in the church (1 Cor 12:28). However, here is a sense in which Andronicus and Junia had the advantage over him: they were “in Christ before” him. They had been exposed to the grace of God longer than himself, seeing the truth concerning

OF NOTE AMONG THE APOSTLES “ . . . who are of note among the apostles.” Other versions read, “who are outstanding among the apostles,” NASB/NIV

“they are prominent among the apostles,” NRSV and “They are respected among the

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Christ Jesus before he did.

benefit to the saints.

acknowledge those who have been sitting at the table longer, and feasting on the riches of God’s grace for a more lengthy period. Such are worthy of due recognition, and it will strengthen and encourage them to hear it acknowledged. Of course, it is assumed such souls have been active.

It is one thing for that to be the case. It is quite another for it to be thankfully acknowledged by the premier Apostle! That acknowledgment indicates they had advanced in the faith, and were bringing

One has reminded us that it is a great privilege to come to Christ early, thereby delivering us from many sins and transgressions. JOHN GILL It will serve to promote humility among the saints to

AMPLIAS, MY BELOVED

“ 8 Greet Amplias, my beloved in the Lord.” Again, this is our only reference to this believer. Because his name is Roman, we assume he was a citizen of Rome. His name means “enlarged,” and appears to accurately

describe his spiritual condition. Paul is particularly endeared to this good brother, calling him “my beloved,” “most loved to me,” DRA or “who is dear to me in the Lord.” BBE His closeness to Paul implies it was not upon the basis of fleshly

relationship, or any other natural cause. It was because of his identity with the Lord Jesus. That is what gives people their true worth. While it is desirable that every believer be so noted, the truth of the matter is that some excel in this area.

URBANUS AND STACHYS

“ 9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.”

had joined in the actual doing of the work of the Lord. Urbanus had assisted Paul, joining in his labors, and thus bringing relief and encouragement to him. Just as there were specialized “workers” in the building of the Temple, so there are in the work of Christ. In preparing for the work of building the

This circumstance is even more true with the work of Christ, where a building is being erected to be “the habitation of God through the Spirit” (Eph 2:22). Those who put their hand to the work are “fellow workers,” and will be duly recognized.

URBANUS It is understood that this was a common name among slaves within certain households. The name means

STACHYS This is a Greek name, meaning a head, or ear of grain – something that is growing and has great potential. Church tradition says he also was one of the seventy, and was the bishop of Byzantium. Whatever his role in the body of Christ, he was very dear and close to the Apostle, and thus he sent special salutations to him.

He recognizes no political entities, or those who have attained to a great name. His sole source of reference is the Lord Jesus and His work. Also, note the total absence of religious and academic titles, which our contemporaries are so fond of using.

Fearing that I may be redundant in saying this, I again call attention to the manner in which Paul refers to brethren in Christ Jesus. He does not cite their earthly credentials, if they possessed any. He recognizes no political entities, or those who have attained to a great name. His sole source of reference is the Lord Jesus and His work. Also, note the total absence of religious and academic titles, which our contemporaries are so fond of using. It is obvious Paul had a different set of values.

“polite” and “of the city.” Whatever his social background, he is appropriately called “our fellow worker” or “helper” KJV

Temple, David selected “workers” in abundance. He told Solomon there were “hewers and workers of stone and timber, and all manner of cunning men for every manner of work. Of the gold, the silver, and the brass, and the iron, there is no number” (1 Chron 22:15-16). The work was large and important, and thus many hands were necessary to accomplish it.

in Christ.” Other believers so designated include Timothy (Rom 16:21), Titus (2 Cor 8:23), Epaphroditus (Phil 2:25), Aquila and Priscilla (Rom 16:3), and Clement (Phil 4:3). These, like Urbanus, or “Urbane,” KJV were noted for having their hand on the plow (Lk 9:62). They

Were professed Christians to follow

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this example, there would be a dramatic reduction in the number of popular Christian leaders and personalities. Some professed Christians are noted for their

expertise in earthly matters, some for entertainment, and others for athletics. You will note a total absence of such references in this passage.

Men should be recognized in strict and consistence accordance with the great work of redemption. That is how heaven views them, and we do well to to the same.

APELLES, ARISTOBULUS, HERODION, AND NARCISSUS

“ 10 Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. 11 Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord.” With great care, Paul continues to mention godly clusters of people. They may have been despised in the world, but they were honored in heaven, and thus were duly recognized by Paul, who himself trafficked in heavenly places.

Tim 3:10).

Perhaps he was not. Yet, even if this was the case, the Apostle acknowledged those within that household who knew the Lord.

Apelles had apparently proved his worth in the crucible of Kingdom labors, where he was steadfast and unmovable, always abounding in the work of the Lord. Such souls should be recognized, for they have brought great glory to the Lord, and encouragement to His people.

HERODION “Greet Herodion, my countryman.” This was a kinsman according to the flesh. I gather the relationship was more that of a Jew than of a particular family. Perhaps Herodion was from the same tribe of Benjamin. At any rate, this good brother had embraced the Savior that was born of the Jews, claiming the promises made to that nation. He was thus advantaged by all of the good things God had done for the Jews.

ARISTOBULUS “Greet those who are of the household of Aristobulus.” The name “Aristobulus” means “best counsellor.” We know nothing of this man, except that his household was worthy of a special Apostolic salutation. For whatever it is worth, Josephus maintains this man was the grandson of Herod. Even if this was true, it apparently was not significant to Paul, for he regarded no man after the flesh. Some households were greeted in their entirety, such as those of Stephanas (1 Cor

APELLES “Greet Apelles, approved in Christ.” Apelles is a Latin name, and means “called.” How will the Apostle refer to this precious soul? He does not disappoint us, but reaches into his bag to bring something out that is new in this listing. He declares Apelles to be “approved in Christ.” I gather that this word is not used in a general redemptive sense, as being “accepted in the Beloved” (Eph 1:6). This word is rather one of distinction, reflecting that Apelles had proved himself in the work of the Lord, and thus met with the special commendation of the Lord. It is used in the sense of 2 Corinthians 10:18: “For not he that commendeth himself is approved, but whom the Lord commendeth” (2 Cor 10:18).

THE HOUSEHOLD OF NARCISSUS “Greet those who are of the household of Narcissus who are in the Lord.” Here again, a household is mentioned with no immediate indication that its head was in the Lord. Yet, those who were “in the Lord”

This word is rather one of distinction, reflecting that Apelles had proved himself in the work of the Lord, and thus met with the special commendation of the Lord.

This kind of approval is also applied to Timothy. “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth” NASB (2 Tim 2:15). It is also used of those who were prospective deacons, who must “first be proved,” then use the office of the deacon (1

1:16) and Onesiphorus (2 Tim 4:19). But here, only believers within that household were greeted. We should not take this to be a reproach to Aristobulus. Rather, it is a tribute to those who stood for Christ even though some within their household did not. Paul does not say this man was in Christ.

were especially greeted, without fear of offending any that were not. It was necessary that those who occupied the same household with unbelievers be encouraged in the Lord. Their earthly circumstance was not ideal, and therefore especially required they be encouraged in the Lord.

TRYPHENA, TYPHOSA, PERSIS, AND REFUS

“ 12 Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who

labored much in the Lord. 13 Greet Rufus, chosen in the Lord, and his mother and mine.” The Apostle

continues in an impressive recognition of Kingdom laborers. All of this attests to the uniqueness of the brethren in Rome.

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Their faith had been broadcast throughout the world, and this listing confirms why. There are a number of prodigious laborers in Rome who were spending and being spent for Christ.

How comely that there should be two women, working together for the honor of the Lord and the benefit of His people. It seems to me that it is honorable to seek for the surfacing of such ladies in our day.

in Mark 15:21, whose father, Simon of Cyrene, was compelled to carry the cross of Christ. If this is the case, it is an unusual testimony of the power that attended the presence of the Lord – even when He was on the way to be crucified.

TRYPHENA AND TYPHOSA “Greet Tryphena and Tryphosa, who have labored in the Lord.” Other versions read, “who labor in the Lord,” KJV

PERSIS “Greet the beloved Persis, who labored much in the Lord.” This was also a woman, like Tryphena and Typhosa, noted for her work in the Lord. However, this woman excelled in her efforts,

By saying Rufus was “chosen in the Lord,” the Apostle accented the excellent spiritual quality that attended this man. Paul had personal acquaintance with him, and considered him to be a choice believer, rising above the ordinary. I understand that Paul’s perception of this man was not the result of a special revelation from God, but through observing his godly demeanor and involvement in the good and acceptable and perfect will of God. Such recognition is similar to that of Paul for the Thessalonians (1 Thess 1:4-5).

“workers in the Lord,” NASB and “those women who work hard in the Lord.” NIV

This might very well be the “Rufus” mentioned in Mark 15:21, whose father, Simon of Cyrene, was compelled to carry the cross of Christ. If this is the case, it is an unusual testimony of the power that attended the presence of the Lord – even when He was on the way to be crucified.

HIS MOTHER AND MINE “ . . . and his mother and mine.” The NIV gives the sense of the text: “and his mother, who has been a mother to me, too.” She had been a literal mother to Rufus, and a figurative one to Paul. Rufus was a Gentile, Paul was a Jew. Also, Paul from another part of the world, which forbids us to conclude he and Rufus were fleshly brothers, having the same mother.

Here were two women, noted for their hard work for the Lord Jesus! Again, there are many assemblies in which such women would not be welcomed. The name “Tryphena” means “luxurious,” and the name “Tryphosa” means “luxuriating.” Both names come from the same root, and mean living in luxury. These were probably sisters, perhaps even twins. Early church writers say they were noble women of Iconium. Their presence in the Apostolic salutations will stretch the thinking of some. Perhaps they ministered to the sick and needy, or played a role similar to that of Phebe. We do not know. It may be surmised that they were single, especially devoting their attention to “the things of the Lord,” how they might “please the Lord,” as mentioned in 1 Corinthians 7:32.

laboring “much in the Lord.” She abounded in the work of the Lord, and was full of good works. Thus, a special greeting is given to her. As with the Tryphena and Typhosa, this is the only place she is mentioned. In all three cases, the only thing we know about them is good. There is nothing questionable said about them. Oh, that such could be said of us!

When her ministry to Paul took place, we do not know. She did, however, conduct herself with great care toward him, as a mother would for her own offspring. The tenderness of Paul is seen in this language. He did not forget those who had ministered to him, particularly those who did so in a matronly way. In this matter, Paul emulated the spirit of the Savior, who said, “Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Matt 12:49-50). Spiritual relationships are superior ones.

RUFUS “Greet Rufus, chosen in the Lord.” Other versions read, “a choice man in the Lord,” NASB “eminent in the Lord,” RSV “the choice one in the Lord,” YLTand “whom the Lord picked out to be His very own.” NLT

“Rufus” is understood to have been a rather common name among slaves. This might very well be the “Rufus” mentioned

ASYNCRITUS, PHLEGON, HERMAS, PATROBAS, HERMES, PHILOLOGUS, JULIA, NEREUS AND OLYMPAS

“ 14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. 15 Greet Philologus and Julia, Nereus and his

sister, and Olympas, and all the saints who are with them.” Here are two clusters of brethren, together with those associated with them. It is to be

assumed their relationship centered in some form of mutual activity in the Lord. When the people of God are not known after the flesh, it is because they are

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MENTIONING THEM The fact that these precious souls are mentioned in the Scriptures has provoked many to earnesly seek to identify them. Whether or not they have uncovered genuine facts concerning their identity is not of any momentous value. However, the fact that they engaged in such an effort is worthy of notation.

| Philologus and Julia may have been husband and wife slaves in the household of Julius Ceasar. | Nereus and his sister are also considered to have been slaves in the Imperial household.

viewed from a high vantage point, and in regard to a higher calling. The greeting that is extended to them is not social, but spiritual – i.e., in the Lord.

THE FIRST GROUP “Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.” We know nothing more of these men through Scripture. Church historians say the following.

As to their lives in Christ, church historians suggest the following.

We must learn from such passages to carefully consider the people of God, avoiding beholding them through the lense of the flesh.

As to their former lives, church historians suggest the following.

| Asyncritus may have been a freed slave from the house of Augustus. | Hermas is thought to have been a Roman slave. | Patromas is considerd to have been a freed slave from Nero’s house. | Hermes was also considered to have been a Roman slave.

| Philologus and Julia were husband and wife, with Philologus being reckoned among “the seventy,” and also said to be the bishop of Sinope. | Olympas is said to have been numbered with “the seventy,” and was also a Roman martyr.

Anyone recognized by heaven, and, by inspiration, incuded in the Scriptures, is, by virtue of that inclusion, significant. What they have done is recognized by God, but only because they themselves have been received into His fellowship. There is a certain spiritual dignity associated with being received by God. Such souls are worthy of saluation and commendation. They are worthy of encouragement and prayers. Whether or not they are recognized by the world, or have attained to any degree of earthly status is entirely without significance. Their total worth is based upon their participation in the “great salvation” of God.

As to their lives in Christ, church historians suggest the following.

| Asyncritus may have been one of “the seventy,” sent out by Jesus, and is said to have been the bishop of Hycrania. | Hermas may also have been one of “the seventy,” and is said to have been the bishop of Marathon. | Patrobas may also have been one of “the seventy,” and is said to have been the bishop of Puteoli. | Hermes may also have been one of “the seventy,” and is said to have been the bishop of Dalmatia.

THE PAULINE RECOGNITION After a cursory recognition of the opinions of church historians, Paul’s recognition of these saints is of particular interest to me. First, they apparently represent two clusters of believers, called “the brethren who are with them.” This means three separate groups are recogized in Rome. ( 1. The church in the house of Aquila and Priscilla. (2. The brethren with Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and (3. The brethren with Philologus and Julia, Nereus and his sister, and Olympas. We have no idea of the size of these groups, but they are all recognized and greeted with dignity and affection. They were not ranked by size or prominence, or considered splinter groups of a “mother church.”

This is precisely why men highly lauded by the world are not mentioned in Scripture, and men lauded in Scripture are not included in worldly history and commentary.

THE SECOND GROUP “Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.” Again, nothing more is known of these saints in the Scriptures.

We must learn from such passages to carefully and thoughtfully consider the people of God, avoiding beholding them through the lense of the flesh.

As to their former lives, church historians suggest the following.

THE SIGNIFICANCE OF

ONE ANOTHER AND THE CHURCHES

“ 16 Greet one another with a holy kiss. The churches of Christ greet you.” The emphasis in this text is on “holy,” not “kiss.” Those with an

inclination to law and precise procedures read this text as though it was a procedural directive. As with all of our relationships with the people of God, this

is addressed to the heart, which is to drive our external manners.

THE KISS

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Among the Jews, it was customary to kiss one another as a token of deep family ties. Thus Isaac entreated Jacob to come close and kiss him (Gen 27:26). Laban mentioned kissing his sons and daughters (Gen 31:28). When Elisha left all to follow the prophet Elijah, he first requested permission to go home and kiss his father and mother farewell (1 Kgs 19:20). When Esau was reunited with Jacob, he ran forward and kissed him (Gen 33:5). When Joseph was reunited with his brothers, he kissed them all (Gen 45:15). When Joseph saw his aged father Jacob again, he fell before him, wept over him, and kissed him (Gen 50:1). When the prodigal son was depicted as returning to his father, his father fell on his neck and kissed him (Lk 15:20). When Aaron went to the mount of God at the direction of the Lord, he kissed his brother Moses (Ex 4:27). The kiss was, therefore, a recognized token of close family ties.

not to be ashamed of one another. Whatever form of greeting we use, it should be “holy,” distinct from the manner in which we greet, or salute, those who are of the world.

right hand of fellowship. Paul mentioned such a kingdom formality in Galatians 2:9. “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship.” This was a sort of pledge to solidly stand behind one another, recognizing the work to which they had been called. Job would call it striking hands together (Job 17:3). Solomon would refer to it as being surety, or security, for your friend (Prov 6:1). Ezekiel referred to the procedure as confirming a covenant (Ezek 17:13).

Confirming the “holy kiss” is more than a mere custom or empty formality, Peter refers to “a kiss of charity” (1 Pet 5:14). In three other places, Paul mentions “an holy kiss” (1 Cor 16:20; 2 Cor 13:12; 1 Thess 5:26).

A “holy kiss” is not only one that conveys the idea of the individual being especially close to the our heart, but which also carries a desire for the blessing of the individual. In it, the one who is kissed is recognized as a member of the body of Christ, justified from sin, and possessing an inheritance in heaven. This distinguishes it from a kiss of lust and unchasteness.

The point is that even in greeting one another, we should zealously avoid casualness and viewing the saints of God after the flesh. Spiritually insightful greetings have often been a great source of consolation to weary warriors.

As to actually kissing one another in our salutations, there is certainly nothing wrong with it, and everything right about it. But the kiss had better be “holy,” and never a means of inciting lust. It is to be driven by a recognition of the saints of God, and not by the binding of a social custom.

It was also a token of abiding friendship. Jonathan and David are said to have kissed each other (1 Sam 20:41). This is the kind of kiss Judas pretended to give to Jesus when he betrayed him – the kiss of a friend (Matt 26:49-50).

By the end of the first century, historians tell us the church practiced the “holy kiss” before participating in the Lord’s Supper. JUSTIN MARTYR While this does not justify the forming of a law to be bound upon the followers of Jesus, it does reveal something of how our text was understood. The “holy kiss” was not considered to be a mere casual greeting, but one related with our identity with Jesus Christ. It was a means of confessing the superior relationship we have with one another in Christ Jesus.

This was not a romantic kiss, placed upon the mouth, as in Song of Solomon 1:2). Rather, it was placed in the region of the neck and cheek. Thus Esau fell on Jacob’s neck and kissed him (Gen 33:4). The prodigal’s father also fell on his neck and kissed him (Lk 15:20). When Paul left the elders from Ephesus, they also fell on his neck and kissed him (Acts 20:37).

THE CHURCHES OF CHRIST “The churches of Christ salute you.” In their quest to call their assemblies by Bible names, some have viewed this admonition as revealing a valid, and even preferable, name for a local congregation. Nothing could be further from the truth. In this text, the Spirit has no regard whatsoever for the name by which an assembly is known.

Contemporary Practices I have been in congregations where a greeting time had been established during the formal gathering. During this time, brethren would mingle with the others, greeting one another, welcoming strangers, etc. As a rule, I have noted that very little spiritual conversation occurred during such times. Recognition of one another tended to be more on a neighborly or friendly basis. There is certainly nothing wrong with displays of civility and neighborliness among the saints. However, that is not the point of this text. Whatever place may be assigned to such greetings, it cannot take the place of a hearty recognition of those who are in Christ Jesus.

GREETING ONE ANOTHER First, it is important to “greet one another” – to recognize the members of the household of faith, to which we have been joined by the grace of God. To “greet” is to “salute,” welcome, embrace, or enfold with the arms as one that is precious. It means to bid welcome, receive joyfully, and wish well.

In this expression, Paul is saying, “All of the other assemblies who are in Christ Jesus recogize and greet you in the Lord.” This is the recognition of the “whole family in heaven and earth” (Eph 3:15) on a congregational level. They all have common interests, and acknowledge all other believers. If it was a larger assembly in Rome, or the church meeting in the house of Aquila and Priscilla, “All the churches of Christ send greetings.” NIV

However, our greetings are not to be mere religious formalities. In this text, the Spirit is not ordaining a lifeless ceremony. Rather, He is awakening brotherly love, and the public display of it. If God is not ashamed to be called our God (Heb 11:16), and Jesus is not ashamed to call us brethren (Heb 2:11), we certainly ought

They acknowledge you, and desire the best in Christ for you all!

Another form of recognizing those who have tasted of the grace of God, is the

Bound Together In this admonition and salutation,

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the Spirit is moving Paul to promote “the unity of the Spirit in the bond of peace” (Eph 4:3). That kind of unity (which is the

only kind God recognizes), begins with a recognition of the saints, and the acceptance of them in Christ Jesus. It is a

sin of great magnitude to use these words to promote sectarian interests, or place limitations on the people of God.

CONCLUSION

As with all of Scripture, the passage we have reviewed has a spirit. There is a particular direction in which it is pointed, and a specific purpose that it serves. The due recognition and honoring of the people of God is a tributary of a greater river. The “great salvation” of God includes our relationship to the people of God as well as God Himself. Thus it is written, “Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who

begot also loves him who is begotten of Him” (1 John 5:1).

resolve to be give honor to all of God’s people. If it is a sister in Christ, doing a good work like Phoebe, assist her. If it is a holy couple who have inconvenienced their lives for the sake of Christ and His people, give them greeting and honor. If it is a congregation meeting in a home, receive them and pray for them. If you know anyone who was the first to come to Christ from their family, a region, or a town, give them due honor.

There is something refreshing about recognizing and honoring those who are in Christ Jesus – all of them. It is as though the Lord blesses those who acquiesce to His marvelous work. When we receive His people, we receive Him. When we minister to His people, we minister to Him. It is good to have a holy

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A place where believers can meet, fellowship, be edified, and express themselves.

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The Epistle to the Romans

Lesson Number 50

------------------- Bible Translation Codes with Identification --------------------

HOW TO HANDLE DIVISION AND HERESY HOW TO HANDLE DIVISION AND HERESY

16:17 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. 18

For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. 19 For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil. 20 And the God of peace will crush Satan under your feet. NKJV (Romans 16:17-20)

INTRODUCTION

| Peak
2 – The revelation of being made righteousness by God (3:21-27). | Peak
3 – The glory of justification by faith (4:1 - 5:11). | Peak
4 – The effectiveness of Christ’s obedience for all (5:12-21). | Peak
5 – Our death, burial, and resurrection with Christ (6:1-23). | Peak
6 – Our uncondemned state in Christ Jesus (8:1-4). | Peak
7 – The ministry of hope under the administration of the Holy Spirit (8:13-27). | Peak
8 – The security of those who live by faith (8:18-39). | Peak
9 – The hope of Israel’s restoration (11:11-34).

The book of Romans is like a vast mountain range, populated with several valleys. The mountain peaks rise high, extending into the heavenly realms. While standing upon them we are given to see Divine purposes, accomplishments, and promises. While beholding these things, a certain clarity is imparted to us, so that we are able to see life as it really is. Faith and hope flourish in these high altitudes, and the grace of God becomes most prominent. In setting the stage for the text before us, it will be good to rehearse some of these lofty mountain peaks, for they form a context for the proper understanding of our text.

teaching regarding the impact of transgression and the malignity of sin. It is essential that we perceive these also.

| Valley
1 – The depravity of the Gentile world (1:19-32). | Valley
2 – The “fallen” state of the Jewish world (2:1-29). | Valley
3 – The universality of the fall of humanity (3:1-20). | Valley
4 – The war induced by the entrance of faith (7:1-24). | Valley
5 – The fall of Israel, even though they had remarkable advantages (9:1-10:21).

IMPOSSIBLE SITUATIONS From a human point of view, this book has also faced us with some impossible situations. By that, I mean

MOUNTAIN PEAKS | Peak
1 – The powerful Gospel of Jesus Christ (1:16-17).

LOW VALLEYS But there are also valleys, profound

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given first to them (9:4-5). Yet, in spite of these remarkable advantages, here is what is said of them. (1) They attained not to the Law of righteousness (9:31). (2) They stumbled at the stumbling stone (9:32). (3) All day long God held out His hand to them as a disobedience and gainsaying people (10:21). (4) God gave them a spirit of slumber (11:8). (5) Their eyes were darkened, and their back bowed down always (11:10). (6) They fell and were diminished (11:12). (7) They were cast off (11:15).

please God and reclaim man for His glory To ask the question is to answer it!

OUTLINE

When professed believers are not reminded of these things regularly, they become more vulnerable to the purveyors of spiritual corruption. Such overstate man’s ability, and understate the working of the Lord. But you will find no such defilement in this Epistle!

< THERE ARE EVIL PEOPLE TO BE NOTED (16:17) < HERE IS WHAT THEY REALLY ARE (16:18) < SATAN’S FUTURE REGARDING US (16:20)

STRONG REASONS Throughout this Epistle, strong reasons are presented for embracing Jesus and fighting the good fight of faith. Sin is always presented as unreasonable, and righteousness as reasonable. All of this is done against the backdrop of these mountain peaks, valleys, and impossible situations. If these extreme highs and lows can be seen, sin will lose its attractiveness, and righteousness will be viewed as precious.

circumstances that are greater than the abilities of men. They are too challenging for human wisdom, and too strong for human strength.

What element of human wisdom can recover a people from such a condition? Where is the wise man who can raise this people from the horrible pit into which they have fallen? Only the Living God can resolve this quandary!

| A Gentile world given over to its own base lusts (Rom 1:24-26). This was a Divine judgment, resulting from the Gentile world refusing to retain God in their knowledge (1:28-29), ascribing Divine attributes to the creation itself (1:23-24), being unthankful (1:21), and giving themselves over to unnatural desires (1:27-28). Their condition is vividly described as (1) being vain in their imaginations, (2) their foolish heart was darkened, (3) they became fools, (4) God gave them over to a reprobate mind, (5) they were filled with all unrighteousness, (6) they knew the judgment of God, yet sinned against him, and loved those who did the same.

| In order to show us the extensive impact of sin upon the offspring of Adam, the Spirit gathers Jew and Gentile together. Here is what He says of them all, with no one being excluded. (1) There is none righteous, not even one (3:10). (2) No one understands or seeks after God (3:11). (3) Everyone has gone out of the way and become unprofitable (3:12a). (4)No one does good, not even one (3:12b). (5) Their verbal expressions are like eruptions from a defiled tomb, and deceit and poison are in their words (3:13). (6) They are swift to take life (3:14). (7) Destruction and misery are in their ways (3:15). (8) They do not know the way of peace (3:16). (9) There is no fear of God before their eyes (3:17).

When corrupt doctrine is introduced to believers, it is nothing less than a Satanic lure to bring us back to the very state from which we had to be delivered in the first place. It was our humanity that necessitated our salvation, together with its wisdom and power. To move into that arena again is the epitome of ignorance, and fraught with unspeakable danger.

This is why the Spirit will briefly admonish us concerning how to react to those who divide, offend, and confuse the people of God. The very sight of those words should alarm us. This is no light matter, and you will sense that in the words the Spirit uses. He will summon us to proper action, and His summons is not to be ignored. In this text a most serious danger is addressed.

Is it possible for such a condition to be rectified through human wisdom or power? Is not the Gentile world depicted as being in an utterly hopeless condition? Only God can address such a dreadful dilemma!

Now, who is the person who will resolve that situation? What wise man will step forward with an answer that will

| The Jewish people degenerated into a state similar to that of the Gentiles. They did “the same things” for which the Gentiles were condemned, even though they had been Divinely tutored. The following benefits applied exclusively to them. (The adoption, (2) the glory, (3) the covenants, (4) the giving of the Law, (5) the service, or worship, of God, (6) the promises of God, (7) the fathers, to whom the promises were made (Abraham, Isaac, and Jacob), (8) the Lord Jesus Christ, who came from their nation, being

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THERE ARE EVIL PEOPLE TO BE NOTED

“ 16:17 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them.” It should not surprise us that we contend with evil people. Cain and Abel were in the same house, with the same parents. Lot’s wife was not in harmony with Lot in her attitude toward Sodom. Isaac and Ishmael were in the same house, with the same father. Jacob and Esau were in the same womb, and were raised up together. Moses had to contend with Korah and his rebels. Absalom was the son of David, the man after God’s own heart. Judas was among the twelve. Certain men went out from John the Beloved and his company, yet were not of them, being imposters.

make a suggestion, or present some optional alternative. Ultimately, when seen properly, an area requiring urging is one in which great spiritual jeopardy exists. It is an area where our adversary the devil is at work, and where an assault is being made upon the faith of God’s elect. It is imperative that men NOT rely upon human wisdom in such a matter.

(1 Thess 4:1). | That we suffer, or allow, the word of exhortation among us (Heb 13:22). | That we abstain from fleshly lusts that war against the soul (1 Pet 2:11).

Without being distracted by these various admonitions, it is important to note that none of them are insignificant, or allow for us to ignore them. There is a certain mind set that has penetrated the church that is to be put down in the power of the Spirit. It is one in which the safety of believers is assumed, and diligence is viewed as a trait of unusual brethren, or those who are leaders among them. Some may rely upon their initial faith, as though that secured them for eternity. Others rely on their baptism, as though once they were baptized, they were suddenly removed from the arena of activity and responsibility. Whatever the reason, any persuasion that leads an individual to assume they can ignore the beseechments and urgings of Scripture is an open door to the devil.

A Divinely inspired appeal is not a summons to muster our natural energies, or rely upon natural wisdom. Urging awakens the new creation, calling it into dominating activity. It is a summons to put off the old man and put on the new man in a specific area. In order to confirm this, ponder the

It is never in order to be tolerant of things that detract from Christ and distort the Gospel. Whatever and whoever moves the saints away from God and the truth of God are their enemies.

One of the great weaknesses in the average church is the absence of strong exhortations and admonitions. I do not speak of barking orders, or issuing a list of “do’s and don’ts.” Rather, sound exhortations are those “contained in the Scripture” (1 Pet 2:6). Of course, a congregation that has made the conversion of sinners its priority sees little need for such urging. However, their view is so obviously wrong that it requires an unusual level of ignorance to even embrace it. In God’s Word, there is not a solitary exhortation to any church or individual concerning “reaching the lost.” It is not that such a work is bad, for we are all the result of some effort in that matter. However, the winning of souls is a product of the proper emphasis, and not the emphasis itself.

The knowledge of these things should move us away from naivety concerning dangerous preachers and teachers within the church. It is never in order to be tolerant of things that detract from Christ and distort the Gospel. Whatever and whoever moves the saints away from God and the truth of God are their enemies. They are not to be countenanced. All of this is strong language in a society that has grown indifferent about both truth and the lie, about the Gospel and perversions of the Gospel. However, the Spirit will not allow lethargy to exist without challenging it.

various times the saints are urged or besought.

| Present our bodies as living sacrifices to God (12:1). | Strive together in prayer for Kingdom laborers (15:30). | That believers speak the same thing, that there be no divisions among them, and that they be perfectly joined together in the same mind and the same judgment (1 Cor 1:10). | Be followers of those with great faith (1 Cor 4:16). | That we submit ourselves to those who have addicted themselves to the ministry of the saints (1 Cor 16:15-16). | That we receive not the grace of God in vain (2 Cor 6:1). | That believers confirm their love to those who have repented and been restored (2 Cor 2:6). | To cast down imaginations, and every high thing that exalts itself against the knowledge of God (2 Cor 10:1-5). | That we ought to walk and please God

WHEN URGING IS IN ORDER “Now I urge you, brethren . . . ” Other versions read, “I beseech you,” KJV

“I appeal to you,” RSV “And I call upon you,” YLT and “And now I make one more appeal.” NLT

This may appear to be an unnecessary diversion. However, I have made it because the condition of the average Western church is nothing more than the result of its emphasis. A misplaced accentuation simply does not require the urgings of Scripture. That is

As I have noted before, there is nothing casual about beseeching or urging. The Spirit is not moving Paul to

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precisely why they are neglected.

and enterprising, an environment was formed in which God could not work or be glorified. Hence, He brought the project to a grinding halt by confusing the language of the people (Gen 11:1-9). | Sodom and Gomorrah. From these cities a cry rose into the heavens that greatly displeased the Lord. Their cry was “great,” and their sin “grievous” to the Lord. He could not work in such a setting, and thus overthrew those cities with a fiery holocaust (Gen 18:20; 19:28-29). | The country in which Jesus was raised. When Jesus came into the very area where He was raised, it was dominated by a spirit of indifference and a lack of perception. Although they were astonished by His poignant speech, they were “offended” by Him

No person should think themselves strong enough to survive in such an environment, for where the working of God is absent, survival is not possible. Salvation is the work of God. In fact, He IS our salvation (Ex 15:2; Deut 32:15; 1 Chron 16:35; Phil 1:28; Tit 2:11; 1 Pet 1:5; Rev 7:10; 19:1). If men insist upon remaining in an environment where God does not work, they simply cannot be saved. It is no wonder that the Spirit fairly shouts to us, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor 6:17). And again, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath

THE SACRED WORK OF NOTING “ . . . note those . . . ” Other versions read, “mark them,” KJV “keep your eye on those,” NASB “watch out for those,” NIV “consider those,” DBY and “be on guard against the people.” NJB

There are people and things that are to be noted, or carefully observed and accurately identified. For example, we are to take special note of those who are dominated by a quest to know Christ, and be found in Him with the righteousness that comes from God through faith. Such individuals are an example to be followed (Phil 3:10-17). Failing to take note of such people within the perimeter of our lives brings certain disadvantage. If this was not the case, we would not be urged to note such people.

The salvation of men is wholly dependent upon the working of God. If He does not work, there can be no salvation, reconciliation, or hope of glory. All of that may appear quite simple, but it is not. There are some environments in which the Lord cannot and will not work.

In the text before us, we will be asked to “mark,” or make a note of, those causing disruption to the body of Christ. The admonition is to be considered within the context of issues mentioned in our introduction. The salvation of men is wholly dependent upon the working of God. If He does not work, there can be no salvation, reconciliation, or hope of glory. All of that may appear quite simple, but it is not. There are some environments in which the Lord cannot and will not work. This fact has been amply demonstrated, so there should be no doubt about it. A few examples will suffice to confirm this to be the truth.

because of their familiarity with Jesus in the flesh. It is written, “Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not His sisters here with us? And they were offended at Him.” The environment was so hostile and dominated by unbelief, that Jesus could not work there. Thus it is written, “He could not do any miracles there, except lay his hands on a few sick people and heal them” NIV (Mark 6:1-5). There are settings in which the Lord Jesus can do nothing extraordinary. At the very best, only a few token workings can be found in such places.

remembered her iniquities” (Rev 18:4-5).

Therefore, let us view with intense interest and keen sensitivity those the Spirit admonishes us to note, or mark.

| The flood. In this case, the entire world was dominated by wicked violent men. It finally came to a point where God’s Spirit no longer strove with men. God was moved to destroy “all flesh” with a flood. Had there been any hope of reclamation, the world would have been spared (Gen 6-8). | The tower of Babel. Here is a situation that differed from the time of the flood. It was not a matter of violence, or the presence of profound immortality. In the land of Shinar, men were quite productive. They joined together in solid unity to make a name for themselves by building a city and a tower. The project was most displeasing to the Lord, for He had been totally left out. Although united

CAUSING DIVISIONS “ . . . who cause divisions . . . ” Other versions read, “cause dissensions,” NASB and “who stir up disagreements.” NJB

With great zeal, the devil promotes unity among sinners, as in Shinar, and division among believers.

Behind this admonition is the truth that “the fruit of righteousness is sown in peace by those who make peace” NKJV

(James 3:18). Spiritual fruit does not grow in disturbed and disquieted hearts or congregations. The unsettling of the soul moves one further from the working of the Lord. The further peace is removed from us, the least apt God is to work among us. The division under

The individuals we are exhorted to “note,” or “mark,” create an environment in which the Father, Son, and Holy Spirit, do not work. They introduce manners that are repugnant to God and summon forth His wrath and indignation.

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consideration separates the children of God from one another.

city” (Gen 11:7-8). A house divided against itself cannot stand.

seditions, heresies” (Gal 5:20). Other versions read, “contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies,” NKJV and “selfishness, dissension, party spirit.” RSV

Not the Division Jesus Caused

Division Between Brethren

There is a division that comes from being exposed to Jesus. Thus it is written, “So there was a division among the people because of Him” . . . “Therefore said some of the Pharisees, This Man is not of God, because He keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them” . . . “There was a division therefore again among the Jews for these sayings” (John 7:43; 9:16; 10:19). This is a division of flesh from Spirit, and sin from righteousness. In this case, Jesus came to bring such division. He said, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division” (Lk 12:51). This is not sinful division, but division caused by sin.

It is a Divine principle that “every city or house divided against itself shall not stand” (Matt 12:25), and “a house divided against a house falleth” (Lk 11:17). Divided houses are destined to fall. They “CANNOT” stand! Even if they are churches, they “cannot stand!” Even if they are great religious movements, they “cannot stand!” When division intrudes among those who bear the name of Jesus, the process of deterioration begins, and the fabric of unity begins to shred.

Division is the injection of poison in the mainstream of spiritual life. Whereas the Holy Spirit promotes unity (i.e., “the unity of the Spirit” – Eph 4:3), the devil, working through the flesh, promotes division. The Spirit promotes unity through the love of the brethren and the declaration of the truth. The devil promotes division by hatred and false doctrine.

Division has to do with the way people think, with their perceptions and persuasions. Therefore the Spirit admonishes believers “by the name of our Lord Jesus Christ, that ye all speak the

The seriousness of division among the people of God cannot be overstated. We are living in a period of time the Scriptures call “a falling away” (2 Thess 2:3). It is a time when the love of many has “waxed cold” because of abounding and popular iniquity (Matt 24:12). The “Christian” world is dominated by a “form of godliness,” while the very power of God is being denied and rejected (2 Tim 3:5). In such a climate, religious people have grown accustomed to division. Some even imagine that it is an advantage for the people, offering valid alternatives that more precisely meet their needs. However, this text will expose the foolishness of such an imagination.

The divisions in Corinth were caused by heresies, or factional teachings – teachings that divided the people. The condition had neutralized their influence, and set the stage for their demise.

The Division at Babel

same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).

We have the people involved in the tower of Babel for an example. They were perfectly joined together in the same mind and in the same judgment. The work they undertook, however, was not a good one. They conspired to make a name for themselves by themselves, without any involvement with the Living God. Of them God said, “And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do” (Gen 11:6). The Lord therefore came down and divided them, for “a house divided against itself cannot stand.”

Them that Cause Divisions!

Here is a word to all believers. It is not addressed to the leaders, or the more advanced, but to all of the saints. “Mark them which cause divisions.” There are people whose presence and teaching put brethren against each other. These are purveyors of poison and hawkers of heresy. They “CAUSE divisions.”

Evidence of Carnality Division among the people of God is evidence of carnality and worldly- mindedness. Thus it is written, “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Cor 3:3). The divisions in Corinth were caused by heresies, or factional teachings – teachings that divided the people. The condition had neutralized their influence, and set the stage for their demise.

Solomon referred to such people as those who “sow discord among brethren.” He added that God “hates” such people (Prov 6:16-19). Often this is done by attempting to mingle human opinion with the truth of God, or declaring a purely human thought as though God was the author of it. Others take things God has said, perhaps in a former dispensation or circumstance, and bind it upon the people of God today. An example is the Jews who taught, “Except ye be circumcised after the manner of Moses, ye cannot be saved” (Acts 15:1). Others sought to bind upon

The Work of the Flesh Division is evidence of the “works of the flesh,” for which men will be condemned. In a remarkable catalog of the works of the flesh, the Spirit paints different views of division. “Now the works of the flesh are manifest . . . variance, emulations, wrath, strife,

The action of the Lord is described in these words: “Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the

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believers Old Covenant distinctions of meat and drink, holy days, new moons, and sabbath days (Col 2:16). Still others influenced believers to worship angels. Such men major on visions they claim to have seen, and thus depart from the Lord Jesus (Col 2:17). Still others press human disciplines upon believers which “have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence” NIV (Col 2:23).

While it is a grievous thing to have to acknowledge, there are some people from whom we must recover. Like the Canaanite, they are pricks in our eyes and thorns in our side

They are “hindrances” NASB in the race, obstructions in the way, and barriers that inhibit spiritual growth.

position itself is divisive, for Jesus was noted for “His doctrine” (Matt 7:28; 22:33; Mk 1:22; 4:2; 11:18; 12:38). He referred to “My doctrine” (John 7:16).

All such things “cause divisions,” and those who teach them are to be marked, or noted. From the gossip and talebearer to the false teacher, we are to keep our eye upon those who set brethren against one another. Such are enemies of the Lord Jesus Christ, who seek t h e i r o w n betterment, and not that of the saints.

Earlier, the Spirit mentioned those who ate “with offense,” causing a weaker brother act contrary to his conscience. Such conduct was said to “destroy the work of God” (14:20). Jesus declared that it was inevitable that offences would come, “but woe to that man by whom the offence cometh” (Matt 15:7). There are professing Christians who make it more difficult for us to be faithful. In the presence of such people, we tend to ignore our conscience, placing a higher value on the influence of the offender than on the Lord Jesus Christ Himself. While it is a grievous thing to have to acknowledge, there are some people from whom we must recover. Like the Canaanite, they are pricks in our eyes and thorns in our side (Num 33:55).

Doctrinal Direction There was a certain direction to the teaching of our Lord, as well as that of His Apostles. He made people more aware of His Father and His coming. He had a high regard for pleasing God at all cost, and seeking first His Kingdom and righteousness. When you listened to Jesus, He did not leave your head pinned to the earth. He left you thinking about God, heaven, hell, and the day of judgment. You sensed there was another world, and a point in time when you would be ushered into the presence of the Lord.

Why Is Division So Serious

T h e s e r i o u s n e s s o f division is seen in this: it reproduces the circumstances from which we had to be delivered in the first place. On the moral scale, sin and alienation are at the low extreme, and righteousness and reconciliation are at the high extreme. Division pushes men toward sin and alienation, thereby enabling Satan to work more freely. Division causes men to quench and grieve the Holy Spirit of God. It moves them to elevate the teachings of men above the Gospel of Jesus Christ. It promotes a disregard for the work of God in His people. Division makes the flesh so bold that it asserts itself against those to whom the Holy Spirit and holy angels minister, and for whom Jesus died and now intercedes. Do not begin to imagine that division is not a serious matter!

Paul wrote of “the doctrine that is according to godliness,” or that “conforms to godliness” NASB (1 Tim 6:3). John wrote of “the doctrine of Christ,” in which He was preeminent (2 John 1:98). Such doctrine is “adorned,” or made attractive, by godly living and “good fidelity” (Tit 2:10).

THINGS THAT ARE CONTRARY “ . . . contrary to the doctrine which you learned . . . ” How are we to measure such people? What is the means by which we know who they are? This is not a carnal evaluation. The test is not whether or not we are attracted to, or turned away from, them in the flesh. We must rise above mere emotion in this judgment.

Divisions and offenses that are “contrary to the doctrine which you have learned” do not promote godliness. Christ is not at the heart of such things. Both division and offenses move you closer to the earth, and further from heaven.

The division and offenses in question are “contrary to the teaching you have learned.” NIV The divisions caused by these people are not the divisions Jesus caused. They do not reflect the teaching of the Gospel of Christ. Those whom God unites, these people divide. Those, of course, who have no regard for “doctrine” will be hard pressed to fulfill this admonition. Some treat “sound doctrine” as though it divided people. Because of their simplicity, they even compare doctrine with Jesus, saying they hold no doctrine, but stand for Jesus alone. That

Dividing Over Private Persuasions

The people of God are not to divide over their private persuasions. These are matters in which there is a strong conviction, yet which is not Divinely sanctioned as an area in which to withdraw from a brother. In such matters the word is, “So whatever you believe about these things keep between yourself and God” (Rom 14:22). These are views that intrude into the thinking of fellow believers, causing disruption and offense. It is assumed they have been formed out of a consciousness for God, yet they

CAUSING OFFENSES “ . . . who cause . . . offenses . . . ” Offenses are stumbling blocks, when people “put obstacles in your way.” NIV

These are things that make it more difficult to run the race, perfect holiness, and prepare for the coming of the Lord.

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cannot be imposed upon other brethren.

man, and have no company with him, that he may be ashamed” (2 Thess 3:11-14).

The Example of Paul Paul shared with us the spiritual motivation that compelled how he lived. He had counted everything “loss,” turning his back on a dedicated religious career. He not only suffered the loss of those things, but considered them but “dung” to be left behind. Zealously he pursued the things for which Christ had “apprehended” him. He forgot the things that were behind him, stretching forward to the things that were before him. He pressed toward the mark with unrelenting fervor. According to his own testimony, he did this in order to “win Christ,” being “found in Him” with an acceptable righteousness, in order that He might “know Him,” realize the “power of His resurrection,” and the “fellowship of His sufferings.” His aim was to “attain to the resurrection of the dead,” and obtain the “prize of the high calling of God in Christ Jesus.” Noble ambitions, indeed!

The Spirit can be specific about who we are to avoid, or people from whom we are to separate.

These are areas in which our association with believers can be impacted. Those who “cause . . . offenses,” in such cases, are the offenders that are mentioned.

| We are to avoid those who cause

divisions and offenses. “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom 16:17). | We are to “turn away” from those having a “form of godliness, but denying the power thereof” (2 Tim 3:5). | After a first and second admonition, we

Concerning other matters, any teaching that tends to be disruptive among those who have demonstrated a love for the truth, faith in Christ, and a love for the brethren, is to be treated like a coal of fire. It should

Zealously he pursued the things for which Christ had “apprehended” him. He forgot the things that were behind him, stretching forward to the things that were before him. He pressed toward the mark with unrelenting fervor.

After sharing these profound things, the Spirit moved Paul to call others into the same kind of life. Note, however, the manner in which he did this. “All of us who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. Only let us live up to what we have already attained” NIV (Phil 3:7-16). Each person was to live according to the understanding they had, or had “already attained.” Because the approach Paul took to life was valid, those who could not see it because of his testimony, would be shown it by God Himself. Paul was willing to rely on this Kingdom procedure, if I may refer to it in this manner. If, on such a critical matter, Paul did not make such an issue, so as to divide the saints of God, what person is willing to disrupt the congregation of God over even lesser matters? This is an area where a great deficiency exists in not a few believers.

are to “reject” a man who is a heretic, insisting on doting a bout inconsequential matters. “But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject” (Tit 3:9-10). | Fellowship is to be withdrawn from professing believers who are caught up in immoral practices. “But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat” (1 Cor 5:11). | Those who refuse to work, becoming disorderly are busybodies, are to be duly noted, and fellowship withdrawn from them.”For we hear that there are some which walk among you disorderly, working not at all, but are busybodies . . . And if any man obey not our word by this epistle, note that

not be handled long, for it will have a damaging effect upon the saints of God. It may involve a very strong personal persuasion, but it cannot be used to disrupt the unity of believers.

Apart from the malicious doctrines that crafty men seek to perpetrate, I have found that divisive teaching almost always has to do with procedures and human relationships. Those who hold to certain views in such matters are not to be despised, and they are certainly free to hold their views. But they must keep them to themselves, not seeking to bind them on those who, even though they are trusting in the Lord, do not see things with the same perspective.

AVOID THEM! “ . . . and avoid them.” What is our response to be to those who “cause divisions and offences?” Are we to tolerate them, explain them, attempt to dissuade them from spreading their venom? Should our hearts be moved with great sympathy for them? Here is the mandate of the Spirit, and we are to take it seriously. “AVOID THEM!” Other

I say these things fully aware that it will appear on the surface to leave a door open for the wicked one. However, nothing could be further from the truth. A single example will suffice to confirm this to be the case.

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versions read, “turn away from them,” NASB “Keep away from them,” NIV and “stay away from them.” NLT We are told to do the same when confronting those “having a form of godliness, but denying the power thereof” (2 Tim 3:5).

“avoid” those causing divisions and offenses is to refuse to hear them or follow them. It is to decline to give them our ears or our attention. We are not to grant such people access to our hearts and minds, allowing them to impact our thinking.

fornication” (1 Cor 7:2). “Foolish and unlearned questions” are to be “avoided,” for they “gender strifes” (2 Tim 2:23; Tit 3:9). Does anyone imagine that this is only a casual word, to be treated as though no danger was imminent when we are near those who “cause divisions and offenses?” Forever thrust such folly from your mind. The Spirit does not admonish us so strongly when there are no dangers, no jeopardies, or no liabilities!

The word “avoid” is especially strong. It means to shun and stay aloof from. This is more than a mere physical reaction, although that is involved. To

When speaking of the path of the wicked, Solomon said, “Avoid it, pass not by it, turn from it, and pass away” (Prov 4:15). The people of God are to “avoid

HERE IS WHAT THEY REALLY ARE

“ 18 For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple.” It is the manner of the Spirit to speak of adversaries according to their character, not their appearance. Thus, our chief adversary, Satan, is referred to as “the old serpent” (Rev 12:9), “the dragon” (Rev 20:2), the “tempter” (1 Thess 3:5), “the Devil” (slanderer, Jude 1:9), “Satan” (accuser, Rev 2:13) “Abandon” and “Apollyn” (destroyer, Rev 9:11). It should not surprise us that his “ministers” (2 Cor 11:15) are also referred to according to their character. The Spirit refers to them in a variety of ways, the magnitude of which is staggering.

| They are referred as those who “desire to make a fair show in the flesh” (Gal 6:12). | They “lie in wait to deceive” (Eph 4:14). | They are those who “beguile you with enticing words” (Col 2:4). | They have “turned aside unto vain jangling” (1 Tim 1:6).

truth” (2 Tim 3:7). | Such are “false prophets” (2 Pet 2:1). | They are “false teachers” (2 Pet 2:1). | They “bring in damnable heresies” (2 Pet 2:1). | They have “pernicious ways” (2 Pet 2:1). | Described as those who “with feigned words make merchandise of you” (2

Do not imagine that the presence of false teachers is without consequence. Their presence is not to be viewed casually. Nor, indeed, are the saints to suppose such individuals can be confronted with the wisdom of this world, or with natural resources. As lofty as some consider academics and the speculative approaches of men, they are insufficient to confront such despots.

The Spirit Refers to False Teachers | Called “blind guides” (Matt 23:24). | They are called “dogs” (Phil 3:2). | They are called “ravening wolves” (Matt 7:15). | They are “wolves” (Matt 10:16). | They are “grievous wolves” (Acts 20:29). | Jesus referred to them as “fools and blind” (Matt 23:19). | Like their father, they are “serpents” (Matt 23:33). | They are a “generation of vipers” (Matt 23:33). | They are “false apostles” (2 Cor 11:13). | They are “deceitful workers” (2 Cor 11:13). | The Spirit refers to them as those who “corrupt the Word of God” (2 Cor 2:17). | They are “false brethren” (Gal 2:4).

| They are described as “understanding neither what they say, nor whereof they affirm” (1 Tim 1:7). | Those who are “proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmising” (1 Tim 6:4). | They are “men of corrupt minds” (1 Tim 6:5). | Men who are “destitute of the truth” (1 Tim 6:5). | Those who “creep into houses” (2 Tim 3:5).

Pet 2:3). | They are “antichrists” (1 John 2:18). | They are “deceivers” (2 John 1:7). | They are “ungodly men” (Jude 1:4). | Think of them as “unruly and vain talkers and deceivers” (Tit 1:10). | They “speak evil of those things which they know not” (Jude 1:10). | They are like “brute beasts” (Jude 1:10). | They are “as natural brute beasts, made to be taken and destroyed” (2 Pet 2:12). | Those who “speak evil of the things that they understand not” (2 Pet 2:12).

| They are “ever learning, and never able to come to the knowledge of the

This is not an exhaustive list. It

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does provide us with a Divine perspective of such individuals – those who impose themselves upon the flock of God as though they were proper representatives of the Lord, and faithful proclaimers of His Word.

Whatever may be said of those who “cause divisions and offenses,” they are NOT serving Christ. His purposes are not being advanced by them. They do not bring advantages to the saints. They are not guided by the Lord Jesus Christ. The Holy Spirit is neither directing or blessing them. Their ministry is outside the circumference of Divine commission and blessing. They do not make Jesus more plain, or His will more clear.

It is the inmost part of the natural man. A similar statement is made of false prophets in Philippians 3:19. “Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.” Such are serving purely earthly, or fleshly, interests. They are wrapped up in the temporal, and neither live nor teach with eternity in mind. Their ministry is wholly unrelated to that of the Lord Jesus Christ. At no point does their earthly agenda intersect with the purpose of God Almighty.

Does anyone imagine this is not a serious matter? Are there not only two masters? If Jesus is not being served, there is only one other personality that can be served, for “no man can serve two masters” (Matt 6:24). Jesus said, “If any man serve Me, let him follow Me; and where I am, there shall also My servant be: if any man serve Me, him will my Father honor” (John 12:26). If, then,

The message delivered by such intruders, who cause divisions and offenses, is completely related to life in this world. Their false gospel concerns the flesh, and life in the flesh. They offer no remedy for sin, and do not hold before men the eternal inheritance reserved in heaven for those who are in Christ Jesus.

With great care, therefore, the Holy Spirit more precisely identifies these intruders. He will not move us to think kindly of them, or treat them as naive and

Isaiah spoke of such imposters as “greedy dogs which can never have enough” (Isa 56:11). Their appetites are larger than what they have received, and thus they even preach and teach to fatten their coffers and satisfy their flesh. Of such, Solomon said, “He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase” (Eccl 5:10). To them, their possessions, recognition by their peers, and stability in this world are everything.

To reaffirm the truth here declared, those who cause “divisions and offenses contrary to the doctrine” are not serving Christ. Consequently, they are of no value to the people of God. They are obstacles to spiritual progress.

They bear remarkable resemblance to the ancient Cretians, of whom it is said, “The Cretians are alway liars, evil beasts, slow bellies” (Tit 1:12). Other versions read “lazy gluttons” instead of “slow bellies.” The idea is of people with no initiative, who live only to gratify their fleshly appetites. That is precisely what serving ones own “belly” means. Such do not intend to please God, but to gratify self. They are slaves to the flesh, and the appetites that gratify it. That proclivity is reflected in what they preach and teach. It shapes their presentation of the Gospel, and determines their doctrinal emphasis.

sincere. It is imperative that we give heed to the spirit of this text, as well as to the information it conveys. You simply cannot consider these words soberly, and come away with a casual attitude about those who cause division, and offenses.

these men are not serving Christ, it is because they are not following Him. They are not on the narrow road that leads to life, and thus the Father will not honor their labors. Unless they are changed, Jesus will repudiate them in the day of judgment as “workers of iniquity” (Lk 13:27). What we are dealing with here, is that serious!

THEY DO NOT SERVE CHRIST “For those who are such do not serve our Lord Jesus Christ . . . ” Other versions read, “For such men are slaves, not of our Lord Christ but of their own appetites,” NASB “For such people are not serving our Lord Christ, but their own appetites,” NIV “Such people are not serving Christ our Lord; they are serving their own personal interests,” NLT and “people of that sort are servants not of our Lord Christ, but of their own greed.” NJB

THE MEANS BY WHICH THEY DECEIVE “ . . . and by smooth words and flattering speech deceive . . . ” Other versions read, “smooth and flattering speech,” NASB “pleasing speeches and good words,” DRA “smooth and well-said words,”

THEY SERVE THEIR OWN BELLY “ . . . but their own belly . . . ” The word “belly” denotes the earthly, or temporal, appetites of a person.

They Are Not Serving Christ

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BBE “smooth talk and glowing words,” NLT

who are closer to the flesh than to the Spirit, and have not yet had their “senses exercised to discern both good and evil” (Heb 5:14).

peace” are multiplied to us “through the knowledge of God, and of Jesus our Lord” (2 Pet 1:2). The “spirit of wisdom and revelation,” or the ability to handle the truth, comes “in the knowledge of Him” (Eph 1:17). Even the appropriation of “all things that pertain to life and godliness” comes “through the knowledge of Him” (2 Pet 1:3). When our knowledge of God is limited, we receive limited measures of grace and peace – because that very knowledge is the conduit through which grace and peace are received. When our knowledge and understanding of God and His ways is restricted, our appropriation of all things pertaining to life and godliness is also restricted.

and “talk that sounds smooth and reasonable.” NJB

Those who cause divisions and offenses contrary to the doctrine are unabrasive to the flesh in their speech. Using flattery, they leave men comfortable in, at the very best, a state of spiritual infancy. At the worse, they make men comfortable in vice and deliberate transgression.

The Danger of Spiritual Simplicity

There is a very real danger associated with being “simple,” or spiritually immature. In order to ensure that this state is only brief, and associated with the beginning of our life in Christ, the Lord has ordered His Kingdom in a certain manner. That manner is described, among other places, in the fourth chapter of Ephesians. There, “Apostles, prophets, evangelists, pastors and teachers” are declared to have been given to the church “for the perfecting of the saints.” The aim of the perfection, or maturing, of the saints is this: “That we henceforth be no more children, tossed to and fro, and carried about

Speaking of this kind of approach, Paul is more detailed in Second Corinthians. There he declares true ministers have “renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully” (2 Cor 4:2). Those using “smooth words and flattering speech” distort the Word of God to serve their own purposes. Because they give great emphasis to the flesh, they cause divisions and offenses, for both are products of the flesh, having no place in God’s Kingdom.

The Point of the Text The point of the text is that those causing “divisions and offenses” focus

THE HEARTS OF THE SIMPLE “ . . . the hearts of the simple.” Other versions read, “the hearts of the unsuspecting,” NASB “the minds of naive people,” NIV “the hearts of the innocent,” DRA and “the hearts of those who have no knowledge of evil.” BBE The word “simple” does not refer to a state of intellectual inferiority, or to those lacking normal mental capacities. This condition refers to those who are not yet acquainted with the aggressiveness of the devil. Hence, they cannot imagine someone coming in the name of the Lord bringing a message that is not true.

with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph 4:8-14).

their attention upon those who are unacquainted with the ways of the Lord. They have nothing for those who are “rooted and grounded,” have the “full assurance of faith,” or are “walking in the Spirit” (Eph 3:17; Heb 10:22; Gal 5:25). What is even more, they do not focus on the immature in order to bring advantages to them, or assist them to grow in the grace and knowledge of our Lord Jesus Christ. Instead, they are actually seeking to satisfy themselves and fulfill their own agenda.

It is certainly right to minister to the spiritually undeveloped and novices, in order that they might “grow up into Christ in all things” (Eph 4:15). In fact, it is imperative that this be done. However, this is neither the core nor the thrust of the ministry of the truth of God. All such teaching and guidance is intended to bring the saints to a place where they can ponder and profit from “the deep things of God” (1 Cor 2:10).

Those who “cause divisions and offenses contrary to the doctrine” direct their teaching to such souls. They have no ministry for the mature, and thus can never say with Paul, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor 14:37). Nor, indeed, will they ever be heard to say, “Howbeit we speak wisdom among them that are perfect” (1 Cor 2:6). The teacher sent from God appeals to the spiritually mature to confirm the truth of what he speaks. Those who “cause divisions and offenses” appeal to the immature,

Their subtle message arouses the remnants of the flesh, thus causing “divisions and offenses contrary to the doctrine.” It is clothed in smooth and flattering words, but brings no advantage to the “new man.” It pulls men down into the arena of flesh and blood rather than up into the heavenly places. Those who are truly from God

The Role of the Knowledge of God

The reason for this arrangement should be apparent to us. It is by “increasing in the knowledge of God,” or acquaintance with Him and His ways, that we are more precisely conformed to the image of Christ (Col 1:10). “Grace and

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declare a message that edifies both the mature and the novice. It feeds the sheep and carries the lambs, so to speak. That is precisely why the truth of Christ produces unity among those who embrace it. When the truth is ministered in the power of the Spirit, the elder and the novice can sit at the same table and receive nourishment. It is the nature of truth as it is in Jesus, to provide food for every level of discipleship, with none being neglected.

intruders. Unless teaching lifts men upward, the seeds of division and offense will eventually be sown. The closer we are to the earth, the more imminent sinful divisions and offenses become. Such “divisions and offenses” can only grow in certain kinds of soil. That soil is directly related to the teachings of men who “have not the Spirit” (Jude 1:19).

be realized as will constrain the individual to hate sin, make war against it within their own members, and consistently resist the devil. Those who teach unto edification will produce these results among those who receive their word. They will never cause divisions and offenses.

If “It is an honor for a man to cease from strife” (Prov 20:3), then it is most dishonorable to be the cause of strife, contention, division, and offenses. If the blessing of the Lord is pronounced upon “peacemakers” (Matt 5:9), and the “fruit of righteousness” is sown by those who “make peace” (James 3:18), what must be said of those who disrupt that peace Zealously avoid such people!

It is to be understood that a proper doctrinal emphasis will also produce division – a division of the flesh from the Spirit. Those with no appetite for the truth will soon turn away, like certain who heard the Lord Jesus (John 6:66). However, for those who have received “the love of the truth,” such growth can

One Final Word The seriousness of the text before us cannot be overemphasized. An approach to preaching and teaching that is limited to spiritually elementary things, actually opens the door for imposters and

GOING ON FROM OBEDIENCE

“ 19 For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil.” Here Paul expresses his confidence in the brethren responding favorably to his exhortation. His warning concerning those who caused “divisions and offenses contrary to the doctrine” was not given because of a hesitating spirit among the brethren at

mentioned that the faith of the brethren in Rome was “spoken of throughout the whole world” (Rom 1:8). Now he speaks of their obedience, because it was constrained by their faith (Rom 1:5).

see in this text. He does not commend the brethren for responding to the personal promptings of the Lord, although that is, indeed a commendable quality. However, the perception of such prompting is highly subjective, depending upon the condition and understanding of the one so moved. There are persuasions that are “not from the Lord,” yet can be treated as though they were (Gal 5:8). It is also possible for a challenging occasion to arise from the Lord, and the individual be totally unaware this is the case (Judges 14:4).

OBEDIENCE THAT IS KNOWN “For your obedience has become known to all . . . ” Other versions read, “For the report of your obedience has reached to all,” NASB “Everyone has heard

I know of no place in the Apostolic doctrine where people are asked to interpret their personal inclinations independently of the Word of God.

While the Lord does direct His people in very personal ways, under the New Covenant, the accent of obedience is always a response to the Gospel of Christ, and truth that is common to all saints (Rom 1:5; 6:17; 10:16; 16:26; Gal 3:1; 5:7; 2 Thess 1:8; 2 Thess 3:14; 1 Pet 3:1; 1 Pet 4:17). I know of no place in the Apostolic doctrine where people are asked to interpret their personal inclinations independently of the Word of God. This is not to be construed as meaning the Lord does not move His people to do “this or that.” It does mean, however, that so far as the revelation is concerned, that moving is always in strict concert with the Gospel of Christ and the revealed purpose of God. For God to otherwise deal with His children would require personal interests to be elevated too highly, placing the revealed purpose of

about your obedience,” NIV “For your obedience is published in every place,” DRA

Rome. Rather, he was at liberty to speak in this manner because of their forwardness to obey. When the saints respond favorably to the truth that is given to them, they will be given more. Thus Jesus said, “For whosoever hath, to him shall be given, and he shall have more abundance” (Matt 13:12). Again our Lord said, “Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given” (Mark 4:24).

“For all have knowledge of how you do what you are ordered,” BBE and “But everyone knows that you are obedient to the Lord.” NLT How marvelous to be noted for obedience! This trait was also found among the Philippians, of whom Paul said, “ye have always obeyed” (Phil 2:12). Such people are noted for taking hold of the truth and conforming their lives to it.

AN IMPORTANT DISTINCTION There is an important distinction to

Early in this Epistle, Paul

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rejoicing over you,” NASB “so I am full of joy over you,” NIV and “I am very pleased with you for it.” NJB

God into the background.

Prior to Christ’s entrance into the world, He is never said to have been “obedient” to the Father. His “obedience” relates exclusively to His entrance into the world, His holy life of preparation, and His death and resurrection (Matt 3:15; Matt 26:39-42; John 4:34; 5:30,36; 6:38; 15:10; Phil 2:8; Heb 5:8; 10:7-9).

So far as I know, no one in Scripture is commended for being obedient in buying a piece of land, building a house, marrying a wife, or some other matter relating to social and domestic circumstances. The obedience commended in Scripture always relates to the “common salvation” (Jude 1:3) and the “common faith” (Tit 1:4). Wherever obedience, or a failure to obey, is sited, there was always an articulated word from God. If it was a personal word, such as the one directed to Abraham, it eventually became public, and became a basis for sound spiritual reasoning. It also had to do with benefits that extended beyond the individual to whom God spoke. This reasoning may also be applied to the dreams of young Joseph (Gen 37:5-10), Gideon (Judges 7:13), Solomon (1 Kgs 3:5), and Joseph the husband of Mary (Matt 2:12-13).

The idea is that Paul rejoiced that an obedient spirit was evident in the brethren. In this, they were like the Lord Jesus who “learned obedience by the things that He suffered” (Heb 5:8). Amidst the difficulties brought on by his own faithfulness to the Lord, the recollection of the obedient spirit of the brethren brought joy to Paul’s heart. That, of course, was but a faint reflection of the joy it brought to the Lord of hosts.

The Holy Angels The holy angels are said to “do His commandments, hearkening to the voice of His Word” (Psa 103:20), but are never said to be “obedient.” They carry out the Word of the Lord swiftly, apparently without confronting any tendency to resist, or without having to extend themselves to respond to the honor and

The effect of obedience upon the Lord of glory is found throughout the

Amidst the difficulties brought on by his own faithfulness to the Lord, the recollection of the obedient spirit of the brethren brought joy to Paul’s heart. That, of course, was but a faint reflection of the joy it brought to the Lord of hosts.

True Excellence True excellence must be traced back to men’s response to the word of the Gospel. It should be evident why this is true. Other areas of moral excellence, making right choices, etc., do not require immediate involvement with God, faith in His Son, or the belief of the Gospel.

Word of God. Great men and women of faith have been placed in the Scriptures because of their obedience (Gen 22:18; Josh 22:2; 2 Chron 11:4; Hag 1:12; Rom 6:17; Phil 2:12; Heb 11:8). Those whom the Lord does not commend are noted as those who “obeyed not” (Josh 5:6; 2 Kgs 18:12; Jer 11:8; Dan 9;14; Zeph 3:2; 2 Thess 1:8; 1 Pet 4:17).

glory of God.

An Area Where Men Can Excel While the word “obedience” etymologically involves compliance and submission, and might technically appear to apply to angels, the Holy Spirit uses the word exclusively in regard to mankind. Even the Lord Himself is never said to have obeyed God until He took upon Himself the form of a man. Obedience is an area of response to God in which men can excel and bring honor and glory to the Lord. Thus, obedient men and obedience itself are always commended in Scripture.

The “obedience,” therefore, for which the brethren in Rome were noted, specifically related to how they responded to the Gospel. What others had rejected, they had received. While some thrust the Word of God from themselves (Acts 13:46), they took it to themselves, obeying it. They had become noted for their obedience. What a marvelous reputation, and it is to be greatly desired among us.

Why It Is This Way There is a reason why such a high value is placed upon “obedience.” This is a word and an activity that applies to men in this world. “Obedience” assumes the presence of opposing influences. It involves an assertion of the will and the putting down of contrary thoughts.

Now Paul appeals to that obedience in regard to their response to those causing divisions and offenses. While this may appear to be a rather technical point, it is critical that we understand how God regards obedience. As with all of life, obedience is never the result of leaning to our own understanding (Prov 3:5-6).

Traits of Obedience Obedience reveals a tender heart. It confirms the presence of faith, and relates to the works that faith produces. Where obedience to God takes place, there has been “reverence and godly fear” before Him (Heb 12:28). It is not so much the obedience itself that causes rejoicing, but what is confirmed by that obedience. Those who fail to obey

Perfected Spirits Those who are “with the Lord” in glory are never said to be obedient. They “follow the Lamb whethersoever He goeth,” but once out of the body, they are never said to “obey” Him.

GLAD ON YOUR BEHALF “Therefore I am glad on your behalf . . . ” Other versions read, “therefore I am

The Lord Jesus

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confirm they have thrust the Word of God away, judging themselves “unworthy of everlasting life” (Acts 13:46). Just that surely, those who obey substantiate they have taken the Word of God into their hearts, desiring the eternal life that He freely offers to them. That circumstance brings joy to those who are working together with God.

10:16). That is, while confronting those who would hurt and devour them, or cause divisions and offenses, His disciples were to so conduct themselves as always be beneficial. They were never to be carried away with the contentious and harmful doctrines of those who spoke out of the reservoir of human wisdom. Wherever such people exist, there is danger.

LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.” All of this, he was apprised, would come after he had died. However, Hezekiah was wise concerning that was good. This message did not cause him to despair. Thus he answered, “Good is the word of the LORD which thou hast spoken. And he said, Is it not good, if peace and truth be in my days?” (2 Kings 20:17-20). Being wise concerning what is good is exceedingly practical, yielding great benefits.

Thus John the beloved confessed, “I have no greater joy than to hear that my children walk in truth” (3 John 1:4). Paul also “rejoiced” when the Corinthians “sorrowed to repentance” over a matter that had caused him great concern (2 Cor 7:9). The measure of a true teacher

The point is that “good” is to be done, not merely recognize. Jesus has not called us to be mere spiritual analysts, but to be able to recognize, and involve ourselves in, “good.” That takes wisdom, and wisdom comes

SIMPLE CONCERNING EVIL “ . . . and simple concerning evil.” Other versions read, “innocent in what is evil,” NASB “guileless in what is evil,” NRSV

The measure of a true teacher or preacher can be seen in his ability to rejoice in the obedience of the people to the truth of God.

“and without knowledge of evil,” BBE

“harmless as to the evil,” YLT and “unsophisticated about all that is evil.” NJB

The idea here is not that Paul wanted the brethren to be simply-minded about evil, unable to perceive it, and ignorant concerning its effects. There is no advantage in such a frame of mind. Nor, indeed, is he referring to the mere detection of evil, such as being able to “discern good and evil” (Heb 5:14).

or preacher can be seen in his ability to rejoice in the obedience of the people to the truth of God.

with spiritual maturity.

More Specifically There is an even more specific reason for this word. The brethren in Rome had a reputation for being obedient. Of itself, that is a good thing. It must not be forgotten, however, that “the wicked one” will attempt to exploit such a tendency. His “ministers” (2 Cor 11:15) are also looking for people who will quickly obey what they say. The people of God are to develop a wisdom that is able to instantly recognize the good, to which they are to give themselves fully. Thus, even when a message is delivered that sounds bad on the surface, yet if it is good, they will be quickly able to detect and conform to it.

The Manner of False Teachers

Here the Spirit leads us to consider the manner in which those who cause divisions and offenses operate. The field of their expertise is found in deception and guile. Of them it is said, “by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph 4:14). Like their father the devil, they are expert in making evil appear as though it was good. They are better at making the wrong appear right than in shining the jewel of redemption, and throwing the light upon the Lord Jesus. They know how to take what brings hurt to the body of Christ, and move men to embrace it, thinking they are gaining an advantage. The saints cannot afford to be ignorant of such devices!

WISE IN WHAT IS GOOD

“ . . . but I want you to be wise in what is good . . . ” Other versions read, “but I want you to be wise about what is good,” NIV “but yet I would have you wise to that which is good,” WEB and “I want you to see clearly what is right.” NLT

The words “but yet,” KJV or “but I want,” indicate that obedience must lead us to the point where we are discerning. Obedience is greatly limited if we cannot detect what is right, or are not wise enough to decipher what is good and without corruption. Things that are “good” promote God-honoring results, bringing everlasting benefits to the children of God.

An Example of Wisdom in Good

King Hezekiah is a sterling example of this. Isaiah brought him a word that did not sound good. “Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the

Legion is the name of those perpetrating doctrines that have been foisted upon the church as though they were true, yet which caused divisions and offenses. The only way this can happen is for the proponents of such dogmas to be

Concerning wisdom and good, Jesus said, “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves” (Matt

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cunning concerning evil – to be able to so thoroughly misrepresent the lie, that men think it to be truth. Just as surely as Satan used wit to deceive Eve into doing what was evil, so His ministers use cunning craftiness to put pressure on the saints to accept what cases divisions and offenses contrary to the doctrine of Christ.

It is comely when the people of God gain wisdom to recognize and do what is good, possessing no adeptness at presenting or doing evil. They know what evil is, but they are unlearned in executing it. They cannot put God into the background of their thinking in order to do evil. For this reason, evil becomes especially offensive to them. It is abrasive

to their spirits and loathsome to their hearts. When a purveyor of spiritually damaging doctrines confronts them, they become expert in avoiding that person, unable and unwilling to carry out his bidding, or embrace his teaching. There is certainly room for a great deal of this wisdom in our day. Knowing how and when to do good is found in such wisdom.

SATAN’S FUTURE REGARDING US

“ 20 And the God of peace will crush Satan under your feet shortly.” Here is one of the grand promises of Scripture. For centuries it has ministered great hope to the saints while they were under attack from the powers of darkness. We do well to frequently recall this word, for it is a Divine commitment. It teaches us not to assess our situation according to appearance, nor to imagine that our current circumstances will never change. Faith can look beyond today and this time. Unlike our fleshly senses, it is not limited to time and space. Those who “live by faith” are noted for their vision – for being able to peer into the future, beyond “this present evil world.” The secret to their overcoming lives is that they live in view of what is coming. This is of particular relevance when it comes to our adversary, the devil.

divisions and offenses contrary to the doctrine.” However, those difficulties and confrontations are not all there is to life. There are also Divine commitments that are given to us along the way, and they are good and effective. The Spirit places

to the poor saints in Jerusalem will be received, and that God would bring him to them in joy. The “God of peace” will superintend these things. | Philippians 4:9. The saints of God are urged to “do” what they have

We do well to frequently recall this word, for it is a Divine commitment. It teaches us not to assess our situation according to appearance, nor to imagine that our current circumstances will never change. Faith can look beyond today and this time.

just such a promise before us now. It is of sufficient weight to engage our whole heart and mind, and will serve the mitigate the hardships we must face en route to glory.

learned, received, heard, and seen in Paul. In this effort, “the God of peace” will be with them. | 2 Corinthians 13:11. Believers are admonished to be perfect, be of good comfort, be of one mind, and to live in peace. “The God of love and peace” will be with them in this work. | 1 Thessalonians 5:23. It is “the very God of peace” who will sanctify believers in their “whole spirit, soul, and body.” | Hebrews 13:20-21. Here the perfection of the people of God is mentioned, in which God works to do His own will, working in them “that which is well pleasing in His sight.” This staggering work is depicted as being accomplished by “the God of peace.”

THE DIVINE MANNER As is the Divine manner, a wonderful promise is placed before the saints. The promises are the appointed means through which we “participate in the Divine nature” (2 Pet 1:4). The promises of God have a strong drawing power to those who believe. They assist us in gaining a proper spiritual focus, and reduce the weight of suffering. It is no wonder they are called “exceeding great and precious promises.”

THE GOD OF PEACE “And the God of peace . . . ” This is the second time this phrase has been used in Romans, the other being in the thirty- third verse of chapter fifteen. It is also used in Philippians 4:9 and Hebrews 13:20. The Lord is also referred to as “the God of love and peace” (2 Cor 13:11), and “the very God of peace” (1 Thess 5:23). In each of these cases, a significant work is set before the saints.

This promise is designed to encourage them in the good fight of faith. It is quite true that they will have “tribulation” in the world (John 16:33). Their adversary, the devil, does walk about as a roaring lion, “seeking whom he may devour” (1 Pet 5:8). They will surely confront subtle teachers who will “cause

| Romans 15:33. Here the brethren are urged to pray that Paul might be delivered from those who do not believe, that the offering he is bringing

In each of these texts, peace provides the environment in which

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the work and will of the Lord is accomplished. This is a vital aspect of Kingdom life, and must be seen more clearly by each believer. Many of God’s children are unable to make significant progress in the faith because they are continually in hostile and adversarial circumstances. Their hearts are disquieted, and turmoil and agitation plague them. No child of God is capable of controlling such environments. For many, this proves to be a source of frustration and despair. It is good when the concept of “the God of peace” breaks upon us. He, and He alone, can quiet our troubled seas, and bring calmness to the soul.

In His death, the Lord Jesus fulfilled the statement God made to Satan in the garden: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15). Other versions read, “He will crush your head, and you will strike His heel.” NIV The picture is that of Jesus stomping on Satan’s head with His heel, and Satan lashing back by striking Christ’s heel. Satan’s strike was administered in Christ’s suffering and death, and was to Christ’s “heel,” or His humanity. Jesus made Himself vulnerable in no other area, confessing that Satan had “nothing” IN Him (John 14:30).

From another perspective, in His death Jesus delivered a death blow to Satan – one from which he will eventually expire. The “old serpent” is presently in the death throes, but like a wounded beast, he remains vicious and dangerous.

Spoiled Principalities and Powers

Through the cross, Jesus also “spoiled,” or plundered, principalities and powers that had dominated the world. Part of the Gospel includes this announcement: “ . . . His cross; and having spoiled principalities and powers, He made a show of them openly, triumphing over them in it [His cross]” (Col 2:15). Now these powers can hold no person or group of persons who believe on Christ, thereby receiving the salvation of God. Their only power is in the domain of unbelief. While they have, in a sense, been stripped of their power, they still retain a measure of it where faith is not present. They can only be overthrown when men wrestle against them in faith (Eph 6:12). The fact that we must “wrestle” against them confirms that when Jesus “spoiled” them, they were not rendered totally without influence or power.

In this particular text, the Spirit mentions the ultimate

In the Apostolic elaboration of the promise in Genesis, the Spirit said,

Through Christ’s vicarious death Satan was “destroyed” in the heavenly places, and rendered powerless in the domain of faith. He remains invincible in the earth. He cannot be resisted or overcome apart from faith.

Simplistic Views There are simplistic views of Satan’s bruising and the spoiling of principalities and powers that lead men to imagine they can be casually overcome. This view has come from the devil Himself. Using craftiness and subtlety, Satan has ensnared many a naive soul, taking them “captive at his will” (2 Tim 2:26). Such persons must “recover themselves out of the snare of the devil.” This is such a difficult task that God must grant repentance to the one who has been snared in order that recovery can be realized (2 Tim 2:25).

adversarial circumstance, and the consummate enemy. If those matters are to be resolved by our Lord, we have no reason to be overcome by lesser circumstances and inferior foes!

“Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil” (Heb 2:14). The word “destroy” does not mean annihilate, or rid the world once and for all of the devil. He is still walking about “seeking whom he may devour” (1 Pet 5:8). Neither, indeed, does it mean that Satan is rendered impotent or powerless, for he must be “resisted” by steadfastness in the faith (1 Pet 5:9). Such resistance is not required unless there is some kind of power resident in the foe. In fact, there is no such thing as a powerless foe.

THE CRUSHING OF SATAN “ . . . will crush Satan . . . ” Other versions read, “will bruise Satan,” KJV

and “will be crushing Satan.” BBE This promise clarifies the nature of our present battle, and dispels the confusion caused by spiritual simplicity. It provides a very needful perspective, and will assist us in formulating proper views of the life of faith. In order to set the stage for the exposition of this promise, it is essential that we consider some of the proclamations concerning the overthrow of Satan and his hosts. In the consideration of these proclamations, we want to cast down spiritual simplicity.

A Warning to the Church

In the apocalyptic Gospel, the book of the Revelation, the Gospel is presented in a picture, or animated, form. The twelfth chapter makes this presentation. The birth of Christ through the Jewish nation is depicted as a woman travailing in birth, with the devil, as a dragon, positioning himself to devour the Child as soon as He was born. He also marshaled a great host of fallen spirits to join him in his intent (12:1-4). However, with one grand statement, the birth, life, death,

Satan Has Been Destroyed

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resurrection, and ascension of Christ is declared. “And she brought forth a Man Child, who was to rule all nations with a rod of iron: and her Child was caught up unto God, and to His throne” (12:5). Thus, Satan’s intent was thoroughly and decisively frustrated.

The devil, our adversary, is acutely aware that his time is running out: “knowing that he has only a short time.” NASB God Almighty tells us that circumstance puts us into jeopardy. It makes living in this world a liability. In order that we may realize the extent of Satan’s opposition, the Spirit continues to paint a picture of his present activity. Realizing he has lost the battle with Jesus, being soundly and publicly defeated, he turns his attention to those who follow Jesus and keep His commandments. First, he seeks to wash away “the woman,” or the people of God, with a quick and devastating flood of persecution. But “the earth helped the woman,” absorbing the shock of Satan’s vicious attack (12:14-16). A remnant was preserved, the Gospel continued to be preached, and the saints were “nourished from the face of the serpent.”

armor of God” that they will be “able to stand against the wiles of the devil” (Eph 6:11). | It is possible for believers, should they be lifted up with pride, to “fall into the condemnation of the devil” (1 Tim 3:6), and into the “reproach and the snare of the devil” (3:7). | Our foe is so formidable that before we can effectively “resist” him, we must first “submit” ourselves to God (James 4:7). | Married believers are reminded that Satan can “tempt” them because of their incontinency (1 Cor 7:5). | All believers are warned that Satan can “get an advantage” of us, if we are “ignorant of his devices” (2 Cor 2:11). | Transforming himself into an “angel of light,” he leads unwary souls into the night of sin and error (2 Cor 11:14). | Time and again, Satan hindered the

As soon as this happened, the people of God fled to a place where spiritual sustenance could be ministered to them, even though they were seemingly vulnerable to the wicked one (12:6). At this point, Satan is pictured as being thrust out of the heavenly realms. Because Jesus had taken away the sins of the world, and there was no further basis for accusation before God, a place for him and his cohorts no longer existed in heaven (12:6-8).

Salvation Has Come Satan, however, was not cast then into the lake of fire, which is his appointed destiny (Matt 25:41; Rev 20:10). Instead, he was cast out “into the earth.” The casting of Satan and his angels out of heaven is equated with the coming of salvation, for a “loud voice” from heaven responded, “Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them” (12:10-12a).

As frustrating as this must have been for the devil, he did not throw down his weapons. Instead, he “went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ”

Satan Initiates a War As frustrating as this must have been for the devil, he did not throw down his weapons. Instead, he “went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (12:17). He continues in this “war” unto this very day, targeting all who refuse to let go of God’s commandments, and keep the “testimony of Jesus” in their possession.

Apostle Paul (1 Thess 2:18). | We are even warned of a spiritual despot “whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (2 Thess 2:9). | Early in the history of the church, there were those who “turned aside after Satan” (1 Tim 5:15).

Cast Into the Earth However, this was not the end of the matter. Those dwelling “in the heavens” were rid of the “old serpent,” but those remaining upon the earth were not! A shout from heaven comes to the domain of earth. “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time” (12:12b). This is a great voice from heaven, and is not to taken lightly. While we are not to overestimate the power and influence of the devil, care must be taken not to underestimate it!

In view of this war, the saints are frequently admonished concerning their view of and response to Satan’s advances. The Holy Spirit never paints a naive picture of the devil, or leads us to believe there is no danger or jeopardy when he works. Ponder some of these warnings.

The Context of Our Text All of this is the context of our text – the jewel-setting in which this precious promise is placed. If Satan is powerless, and can be dismissed with but a casual word, the promise will have no power at all. If the saints experience no setbacks, no seemingly effective opposition, and no hindering influences, this word will have no effect upon them!

| “Do not give the devil an opportunity” NASB (Eph 4:27). | It is only as we “put on the whole

Filled with Wrath, with a Short Time

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This promise presumes the saints of God are experiencing trouble, perplexity, persecution, and being cast down (2 Cor 4:8-9). Behind the promise is the fact that in this world we experience dishonor, evil reports, being unknown, dying, chastening, sorrow, poverty, and sometimes possessing nothing (2 Cor 6:8- 9). It speaks to those who have been subjected to perils, weariness, painfulness, sleepless nights, hunger and thirst, and cold and nakedness (2 Cor 11:26). It holds forth promise to those who are pressed above their strength, being put to such a test they even “despair of life” (2 Cor 1:8).

where the devil is excluded. Then, and only then, will all of these experiences cease to exist (Rev 21:1-4).

king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Egon.” These kings “joined forces” NIV and moved up with troops against Gibeon, finally attacking the city. Gibeon was one of the royal cities of the Hitites, yet had formed an alliance with Joshua and the Israelites, agreeing to be their servants. As soon as they were attacked by the armies of “the five kings of the Amortizes,” they sent a message to Joshua, pleading that he come and help them.

Jesus has delivered the death blow to Satan! He Himself will never again be subjected to Satan’s devices. He has passed into the domain where the devil cannot enter, and where adversity and sorrow cannot be experienced. Now the Spirit assures us that we will experience he same thing!

UNDER YOUR FEET “ . . . will crush Satan under your feet . . . ” Every version reads precisely the same – “under your feet.”

Gathering the people of war, and the mighty men of valor, Joshua went up from Gilgal to face these formidable foes. Along the way, the Lord said to him, “Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.” Emboldened by this good word, Joshua and his troops marched all night, finally taking the foe by surprise. In the heat of the battle, “the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.” As the enemy fled from the Israelites, “the LORD threw large stones from heaven on them as far as Azekah, and they died; there were more who died from the hailstones than those whom the sons of Israel killed with the sword.” NASB It was during this battle that Joshua shouted out to the sun, “Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies.” Of that occasion it is written, “And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.”

Those who boast of total control in their life and only happiness and prosperity do not leap for joy when they hear this promise. The devil himself has deceived them, causing them to have no regard for the promise of God and the

Here the Spirit makes a faint illusion to the fact that, as Jesus was, we also are “seed.” While we are not “the seed of the woman,” as Jesus exclusively

Behind the promise is the fact that in this world we experience dishonor, evil reports, being unknown, dying, chastening, sorrow, poverty, and sometimes possessing nothing (2 Cor 6:8-9). It speaks to those who have been subjected to perils, weariness, painfulness, sleepless nights, hunger and thirst, and cold and nakedness

warnings of the Spirit. But for those who have their hand on the plow, this promise is a sweet and comforting elixir. Sometimes they are required to plow in the wind and rain. Other times they must plow in the midst of a noisome pestilence, or with the shout of the enemy all around them. God does not make this promise to those who are at “ease in Zion” (Amos 6:1).

was, yet, by virtue of our union with Him, we will also experience the promise of Genesis 3:15. In principle, this truth is confirmed in the third chapter of Galatians. “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ . . . And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise” (3:16,29). Thus, what Jesus is said to have already done, will also be done through us!

Joshua and his army then returned to the camp. However, he was not aware that the five kings who had conspired against Gibeon had “hid themselves in a cave at Makkedah.” In the finalization of the battle, some Israelites found the five kings and reported it to Joshua. He charged that large stones be rolled over the mouth of the cave, and watchmen be established to ensure the kings remained there. He then charged the army, “but do not stay there yourselves; pursue your enemies and attack them in the rear. Do

No! This promise is for those who are in the thick of the battle. They know full well that as long as Satan is in our domain there is a tumultuous sea, tears, death, sorrow, crying, and pain. They refuse to pretend these things are not present, or that they are not sometimes very prominent and extended. It is for this reason that they look forward to being

The Experience of Joshua

This language also reminds us of a certain occurrence in Israel’s history. Early in Israel’s occupation of Canaan, they encountered “the five kings of the Amorites.” These are identified as “the

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shall serve and obey him” NRSV (Dan 7:27).

not allow them to enter their cities, for the LORD your God has delivered them into your hand.”

Amorites, his forces will no longer be with him, and he will be stripped of his power. The “Captain of our salvation” will call for our adversary to be brought before the redeemed. We will then be summoned to step forward, as it were, and place our feet upon the neck of the defeated foe. Those whom Satan has harassed, tempted, and hindered, will display before an assembled universe his inferiority, and the greatness of the Captain they chose to follow.

SHORTLY “ . . . will crush Satan under your feet shortly.” Other versions read “soon,” NASB “speedily,” DRA “before long,” BBE and “quickly.” YLT Once again, this word can only be grasped by faith. It is the language of faith, and is not intended to denote time. The people of God are to look forward to the bruising of Satan under their feet. But they are to do so in faith, for that is the only way it can be seen as occuring shortly. It is only as we “live by faith” that we can take delight in our lives being “even a vapor, that appeareth for a little time, and then vanisheth away” (James 4:14). Only then will consolation be found in the consideration of life being like a “weaver’s shuttle” that moves quickly into the fabric of life in this world, then exits with the same swiftness (Job 7:6). “Shortly” is faith’s perspective of life

Following the total triumph over the foe, Joshua revisited the matter of those five kings of the Amorites. “Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Egon.” When these kings were brought out, Joshua summoned “all the men of Israel” to come to him. He then called the “captains of the men of war which went with him.” In a most solemn act of faith, he then charged those captains with words paralleling our text. “Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.” Afterward “Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones” (Josh 10:5-26).

This is also involved in the promise spoken through Isaiah. “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of His people shall He take away from off all the earth: for the LORD hath spoken it” (Isa 325:8). When Satan is bruised under our feet, it will spell an end to all death. Tears will be wiped off of the faces of all the elect, and the rebuke of

The bruising of Satan under our feet is much like the slaying of the kings of the Amorites while the feet of the army captains were on their necks. Those who have experienced the opposition of the devil will have a part in his final demise!

The Application The bruising of Satan under our feet is much like the slaying of the kings of the Amorites while the feet of the army captains were on their necks. Those who have experienced the opposition of the devil will have a part in his final demise! Perhaps this is involved in the saints judging angels (1 Cor 6:3). At the time promised in our text, we will not need to “resist the devil.” Like the defeated kings of the

God’s people will be taken away. There will be no more chastening, no more correction, and no more exhortations and warnings! With joy we will shout in the words of Isaiah, “the year of my redeemed is come” (Isa 63:4). Then “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions

in this world. It makes life tolerable, trials bearable, and opposition brief.

The closer you are to the Lord, and the stronger your faith becomes, the more clear and desirable this wonderful promise appears to you. It helps to fire your devotion and stabilize your ministry. It is the truth, and you do well to ponder it often, and with great joy. It will surely come to pass!

THE GRACE OF OUR LORD JESUS CHRIST

“The grace of our Lord Jesus Christ be with you. Amen.” This is a common blessing pronounced upon the children of God – a strong desire that

insightful souls have for the body of Christ. Paul will say these same words in verse twenty-four: “The grace of our Lord Jesus Christ be with you all. Amen.” He

writes them to the Corinthians (1 Cor 16:23), the Galatians (Gal 6:18), the Philippians (Phil 4:28), and the Thessalonians (1 Thess 5:28; 2 Thess

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3:18). He also wrote them to Philemon (Phile 1:25). In fact, these very words are the final words of the Scriptures – the last verse of the Bible. “The grace of our Lord Jesus Christ be with you all. Amen” (Rev 22:21). These words are the conclusion of what God has to say to us!

Lord Jesus Christ” is with us, everything we are exhorted to do becomes doable. We are thus equipped to fulfill our role in the body of Christ, and to minister effectively to the Lord’s own household. We will be able to successfully resist the devil, avoiding his devices, rejecting his ministers, and recognizing his presence.

for every man (Heb 2:9). | We continue our spiritual life in the grace of God (Acts 13:43). | The Gospel if the Gospel of the grace of God (Acts 20:24). | The grace of God can be known in truth (Col 1:6). | The grace of God brings salvation (Tit 2:11). | The grace of God teaches us to deny ungodliness and worldly lusts (Tit 2:12). | The grace of God teaches us to live soberly, righteously, and godly in this present world (Tit 2:12b). | We stand in the grace of God (1 Pet 5:12). | We are justified freely by His grace (Rom 3:24). | By faith we have access into this grace, wherein we stand (Rom 5:2). | Where sin abounded, grace did much more abound (Rom 5:20). | Grace reigns through righteousness unto eternal life (Rom 5:21). | We are not under the law, but under grace (Rom 6:14). | The grace of our Lord Jesus Christ is made known in Him becoming poor, though He was rich, that we through His poverty might be rich (2 Cor 8:9). | Christ’s grace is sufficient (2 Cor 12:9). | We have been called into the grace of Christ (Gal 1:6). | We have the forgiveness of sins according to the riches of His grace (Eph 1:7). | The grace of our Lord is exceeding abundant with faith and love, which are in Christ Jesus (1 Tim 1:14). | God saved us and called us according to His own purpose and grace (2 Tim 1:9).We can be strong in the grace that is in Christ Jesus (2 Tim 2:1). | We can obtain grace to help in the time of need (Heb 4:16).

Nothing that has been provided for the saints can be possessed apart from the grace of God. Salvation in its entirety is “by grace through faith” (Eph 2:8). The righteousness of God conferred upon men, which is salvation in its essence, is nothing less than “the gift by grace” (Rom 5:15). Those who labor effectively for the Lord do so because of “the grace of God” (1 Cor:10). Whatever achievements for the

Oh, the people of God must make much of the grace of our Lord Jesus Christ! A theology that does not make much of the grace of God is very close to devil’s camp, if not in the very heart of it. If grace is the means through which salvation is brought to us (Tit 2:11), then the experience of salvation is minimized when grace is minimized, and maximized

When the grace of our Lord Jesus Christ is neglected, or even opposed, men will gravitate to the Law and systems of legalism. Their religion will become lifeless, and spiritual impotence will descend upon and dominate them.

Lord may be realized, the laborer will confess, “by the grace of God I am what I am” (1 Cor 15:10).

when grace is maximized. When the grace of our Lord Jesus Christ is neglected, or even opposed, men will gravitate to the Law and systems of legalism. Their religion will become lifeless, and spiritual impotence will descend upon and dominate them. It is refreshing to consider what God has said about His grace.

When we are able to avoid sin and be godly, it is only because “the grace of God” has taught us to do so (Tit 2:11-12). The various ministries and capacities that we have been given are nothing less than a stewardship “of the grace of God” (1 Pet 4:10). Nothing that is required from the saints can be done apart from the grace of God. This grace is called “the grace of our Lord Jesus Christ” because He alone has qualified us to receive it. It is because of what He has done that it can be conferred upon us, and He Himself partricipates in that conferment.

| We believe through grace (Acts 18:27). | God has given us everlasting consolation and good hope through grace (2 Thess 2:16). | We are and shall be saved through grace (Acts 15:11). | We are what we are by the grace of God (1 Cor 15:10). | We effectively live our lives in this world by the grace of God (1 Cor 1:12). | By the grace of God, Jesus tasted death

What cause can possibly be adduced for despising the grace of God, neglecting to proclaim it, or being doubtful of its necessity?

When, therefore, “the grace of our

CONCLUSION

The text we have just considered has brought us to think within a spiritual room with two great pillars. The first is a

solemn exhortation, and the second a wonderful promise. The first reminds us of where we are presently, the second

where we will be. The first tells us of the present attacks of the enemy, the second of our ultimate triumph over him. If we

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take heed to the first word, the Lord will cause us to participate in the second one. If we refuse to yield to the encroachments of the devil, he will at last, openly and to the glory of Jesus, yield to us.

doctrine” we have learned. Those causing such things do not serve Christ, but their own fleshly interests. Thus, they are aligned with the devil, who opposes the people of God, and has thus declared war upon them. The bruising of Satan under our feet demands that, until that time, we firmly resist his adversarial advances, insightfully noting all who do his work.

That is the reason for this text.

Those who take this word seriously will be among those who will put their feet upon the neck of the devil. Jesus will bring his work to an abrupt and eternal halt while we stand triumphantly over him. Let me assure you, that is a blessing that is worth fighting for!

Our text began with a solemn word concerning noting those who “cause divisions and offenses contrary to the

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The Epistle to the Romans

Lesson Number 51

------------------- Bible Translation Codes with Identification --------------------

FINAL LESSON A GRAND BENEDICTION A GRAND BENEDICTION

16:21 Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you. 22 I, Tertius, who wrote this epistle, greet you in the Lord. 23 Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother. 24

The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began 26 but now has been made manifest, and by the prophetic Scriptures has been made known to all nations, according to the commandment of the everlasting God, for obedience to the faith; 27

to God, alone wise, be glory through Jesus Christ forever. Amen. NKJV

(Romans 16:21-27)

INTRODUCTION

Throughout this review of the book of Romans, we have been exposed to the power of the Gospel of Christ. That Gospel is central to all “sound doctrine,” and pivotal in all Apostolic teaching. Apart from it, there can be no effective edification or enlightenment. It is, in the words

of this Epistle, “the power of God unto salvation” (1:16). All of this has little significance to those who have institutional agendas, or who are enslaved to profitless forms of theological thought. The Gospel of Christ lights up the universe of Divine communication. It illuminates

the creation itself, the origination of a favored people in the Israelites, the giving of the Law, and the proclamations of the Prophets. Take away the Gospel, and a spiritual fog descends upon the entirety of Scripture. It becomes a book men think themselves capable of

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sends special greetings to a number of brothers and sisters – twenty- seven in all (vs 1-16). His descriptions and greetings all have the glow of the Gospel upon them.

dilemma (3:21-31). | Justification by faith, apart from the Law, is proclaimed in the Gospel (4:1-5:11). | A new federal head of humanity is announced in the Gospel, declaring Jesus to be the One upon whom the total recovery from Adam’s fall is realized (5:12-21). | The inward conflict between good and evil is explained and neutralized by the good news of the Gospel (7:14-25). | The status of “no condemnation” can only be accounted for through the Gospel 8:1-10). | The provision of a Divine Helper, the Holy Spirit, is declared through the Gospel (8:11-27). | A beneficent purpose is announced in the Gospel that cannot fail of fulfillment to all who believe its report (8:28-39). | The Gospel, being God’s power to salvation “to the Jew first,” enables us to anticipate the recovery of the Jews, with whom God has made a covenant (9:1- 11:36). | Once perceived, the Gospel makes total submission to the Lord perfectly reasonable (12:1- 2). | Being reconciled to God, the Gospel confirms we have also been endued with a measure of faith that will benefit the members of Christ’s body (12:3- 21). | If the Gospel is true, and the Lord is for us, we can submit to the governmental powers without fear (13:1-7). | The impact of the Gospel upon our hearts will constrain us to do good to our neighbors, thereby fulfilling the Law (13:8-14). | The perception and embrace of the Gospel will move us to be considerate of one another (14:1- 15:33). | Belief of the Gospel moves us to perceive the brethren with greater clarity, giving them honor where honor is due (16:1-27).

OUTLINE

< TIMOTHY, LUCIUS, JASON, AND SOSIPATER (16:21) < TERTIUS (16:22) < GAIUS, ERASMUS, AND QUARTUS (16:23) < GRACE, GRACE, AND GRACE (16:24) < TO HIM WHO IS ABLE (16:25) < THE MANIFESTATION (16:26) < TO GOD THROUGH JESUS CHRIST (16:27)

| “Phoebe our sister, which is a servant of the church which is at Cenchrea . . . she hath been a succourer of many, and of myself also.” | “Priscilla and Aquila my helpers in Christ Jesus . . . the church that is in their house.” | “Salute my well beloved Epaenetus, who is the firstfruits of Achaia unto Christ.” | “Mary, who bestowed much labor on us.” | “Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.” | “Amplias my beloved in the Lord.” | “Urbane, our helper in Christ, and Stachys my beloved.” | “Apelles approved in Christ.” | “Greet them that be of the household of Narcissus, which are in the Lord.” | “Tryphena and Tryphosa, who labor in the Lord.” | “The beloved Persis, which labored much in the Lord.” | “Rufus chosen in the Lord.” | “ . . . the brethren which are with them.” | “ . . . all the saints which are with them.”

manipulating for their own purposes.

I am going to wax bold and say that a failure to comprehend the Gospel of Christ is the cause of all doctrinal error in the Christian community. It is the reason for distorted understanding, erroneous emphases, and corrupted vision.

There is no purpose for delineating the fall of man if there is no Gospel. There is no reason for the Law itself and the definition of sin if there is no Gospel of Christ. The record of Divine workings, and the prophecies of old time lose their significance if the Gospel is removed from our thinking. This is involved in Jesus declaring the Scriptures testified of Himself (John 5:39). It is why Peter said the Prophets testified of the “sufferings of Christ and the glory that should follow” (1 Pet 1:11). It is why “the testimony of Jesus is the Spirit of prophecy” (Rev 19:10).

THE CENTRALITY OF THE GOSPEL Throughout the reasoning of Romans, the Gospel remains in the forefront.

| The “righteousness of God,” so sorely needed by man, and required by God, is revealed in the Gospel (1:17). | The Gospel announced a Divine resolution to the otherwise hopeless, universal human

In this closing chapter, Paul especially commends one sister, and

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is risen again, who is even at the right hand of God, and also makes intercession for us (8:34). | Christ is the end of the Law for righteousness to every one that believes (10:4). | If we confess with our mouth the Lord Jesus and believe in our heart that God raised Him from the dead, we will be saved (10:10). | Faith comes through the hearing of the Gospel (10:14-17). | For this purpose Christ both died and arose, that He might be the Lord of the dead and the living (14:9). | Just as Christ pleased not Himself in dying for us, so we are not to seek to please ourselves (15:3). | We are to receive one another as Christ has received us to the glory of God (15:7). | One can come to us “in the fulness of the blessing of the Gospel of Christ” (15:29).

offenses and raised for our justification (4:25). | When we were without strength, in due time Christ died for the ungodly (5:6). | God commended His love toward us, in that while we were yet sinners Christ died for us (5:8). | We are now justified by Christ’s blood, and are being saved by His life (5:9). | When we were enemies, we were reconciled through the death of God’s Son (5:10). | The grace of God, and the gift by grace, is through one man, Jesus Christ (5:15). | By the obedience of Jesus Christ, many are made righteous (5:19). | Where sin abounded, grace did much more abound (5:20). | In our baptism we are identified

At some point, our perception of the people of God must intersect with the Gospel of Christ. That is the single factor that causes eternal benefit to flow from our association with them. If the Gospel is not central in our vision, we will not be able to see the saints correctly or assist them in their race to glory. The Gospel is the Divine pigment that gives proper color to our dealings with both God and man. It is the appointed clarifier that puts the truth of God within our grasp and causes understanding and wisdom to flourish.

REASONING UPON THE GOSPEL Ponder the direct references to elements of the Gospel that are made in this book, and behold how central they are. These are only a sampling

The Gospel is the Divine pigment that gives proper color to our dealings with both God and man. It is the appointed clarifier that puts the truth of God within our grasp and causes understanding and wisdom to flourish.

All of these statements, and more, put the Gospel at the foundational level. The validity and power of every word relating to salvation depends upon the reality and integrity of the Gospel of Christ.

Not a single statement in Romans is made from an institutional perspective. There is not a single word declared from the standpoint of “our church,” “our movement,” or some other form of sectarianism. We have no idea where the church of Rome met, how many were numbered among them, how they were perceived by the community, or what roles they may have played in political and social activities. No person is commended for earthly credentials, academic achievements, or anything but service to God and His people.

with the key elements of the Gospel, the death, burial, and resurrection of Christ (6:1-10). | We are alive to God through our Lord Jesus Christ (6:11). | There is no condemnation to those who are in Christ Jesus (8:1). | The law of the Spirit of life in Christ Jesus has made us free from the law of sin and death (8:2). | What the Law was incapable of doing, God did in sending His Son and condemning sin in His flesh (8:3). | If the Spirit that raised up Jesus dwells in us, He will quicken our mortal bodies (8:11). | He that spared not His own Son will also freely give us all things (8:32). | It is Christ that died, yea rather

of the many statements that depend upon Christ’s atoning death, resurrection, and enthronement in glory. The Gospel is the Divinely appointed base of reasoning.

| The power of God unto salvation (1:16). | Reveals the righteousness of God (1:17). | Justified freely by God[‘s grace through the redemption that is in Christ Jesus (3:24). | God set Jesus forth to be a propitiation through faith in His blood (3:25). | God’s righteousness is declared for the remission of sins that are past (3:25-26). | Righteousness is imputed to those who believe God raised Jesus from the dead (4:24) | Jesus was delivered for our

If the crimson thread of the Gospel of Christ is not the most prominent yarn in the fabric of theology, it cannot be true! When men are tempted to make some other thing their emphasis, they immediately begin to wander. If

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word of this Epistle, including his closing remarks in this text, drip with honey of the Gospel. The greetings Paul sends have the scent of grace upon them. The blessings he bestows depend upon the Gospel. The announcements he makes are confirmations of the truth of the Gospel. The glory that he ascribes to God is the result of his own persuasion of, and commitment to, that glorious Gospel of the blessed God (1 Tim 1:11)! The sweetness and profitability of his words are due to the Gospel of Christ. Glory be to God!

other issues begin to dominate their minds, they will lose their bearings in the treacherous sea of life, becoming an offense to both God and man. This certainly does not insinuate that there can be no correction, or that there are never matters of practical life that are to be addressed. It does mean that the priority of those matters is to be weighed on the scale of the Gospel, and the manner in which they are addressed is to be dictated by the direction of the Gospel.

announces the righteousness of God for men, it also sheds satisfying light on all human obligations, bringing power to fulfill them. It makes duty pleasant, and labor gratifying. It is the Christ of the Gospel who offers us a yoke that is easy and a burden that is light, then urges us to take it, thereby receiving a blessing and rest for our souls.

ALL OF THIS IS GERMANE It may appear on the surface as though I have rambled a bit in this introduction – but I have not. Every

The Gospel of Christ not only

TIMOTHY, LUCIUS, JASON, AND SOSIPATER

“ 16:21 Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you.” Having sent personal greetings to many of the saints in Rome, Paul now speaks in the behalf of those who labor with him. They are all of “one mind,” and with “one mouth” join in glorifying the Father (15:6). Part of glorifying the Father is giving due recognition to His people. It is not possible to glorify God and disdain His people at the same time. As soon as those upon whom He has placed His grace are held in disregard, the Father Himself begins to be dishonored.

Jesus. The ultimate Man, and the One sent by God in a unique and unparallel sense. Thus Jesus said, “he that receiveth Me receiveth Him that sent Me” (Matt 10:40; John 13:20).

recognition, honor, and respect. With these things in mind, behold how Paul speaks of these men.

TIMOTHY, MY FELLOW WORKER “ . . . Timothy, my fellow worker.” Other versions read “my co- worker,” NRSV and “who is working

The text before us is nothing less than Paul recognizing the

Oh, for a revival of viewing those in Christ Jesus as they are viewed in heaven! Whatever is involved in their acceptance by God, reception by Jesus, and direction by the Spirit, ought to be prominent in our thinking when we consider them!

This little known principle is declared throughout the Scriptures. When Israel contended with Moses, they were really contending with God (Num 16:3-32). When Israel rejected the Judges, put in place by God, and preferred a king like other nations, they were rejecting God (1 Sam 8:7). When Israel did not hear the Prophets, they at once became guilty of not hearing God (2 Chron 36:13).

with me.” NJB He does not refer to Timothy as one who is simply accompanying him, but as one who is engaged in the work with him. What noble things are said of this young man, who from the very first was “well reported of by the brethren that were at Lystra and Iconium” (Acts 16:2). The very first time Paul met him, he recognized Timothy’s spiritual caliber, choosing him to “go with him” (Acts 16:3). At one point, Paul rejected John Mark because of his immaturity (Acts 15:37-39), but

servants of the Lord. He has a Divine perspective of them. I do not doubt that these brethren were not perceived by the world as having the value related in this passage. Oh, for a revival of viewing those in Christ Jesus as they are viewed in heaven! Whatever is involved in their acceptance by God, reception by Jesus, and direction by the Spirit, ought to be prominent in our thinking when we consider them! If the holy angels are ministering to them, they ought to be assessed as worthy of our

You will find this repeated pattern in Scripture. When those sent by God are recognized and received, the people are blessed. When they are not recognized and received, the people are cursed. The ultimate example of this is the Lord

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he never had such a reaction to Timothy

him with several others: “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas” (Acts 20:4-5). Truly, Timothy was a fellow worker.

Jesus Christ by the will of God, and Timotheus our brother” (Col 1:1). First Thessalonians was sent by Paul, Silvanus (Silas), and Timothy: “Paul, and Silvanus, and Timotheus, u n t o t h e c h u r c h o f t h e Thessalonians” (1 Thess 1:1; 2 Thess 1:1). Paul sent Timothy to the Thessalonians to establish them in the faith and comfort them: “And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith” (1 Thess 3:2).

Paul discreetly chose those who worked with him. Being with Paul was more than being in a spiritual training camp. Those with him joined in the work of the Lord, which was of preeminent importance. When Paul wrote to the Corinthians, he said it came from himself and Timothy: “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church

When sending Timothy to Corinth, Paul described him in a most commendable manner: “For this cause have I sent unto you

When, therefore, Paul refers to Timothy as “my workfellow,” or “co-worker,” NRSV it was not a mere formality. He did not say they belonged to the same congregation, or that Timothy had done well working among a special sub-group of believers. He had joined together with the most prodigious Kingdom laborer the world has ever seen, apart from the Lord Jesus Himself. His youth was no hindrance to him. The fact that he came form a divided home brought him no deficiency. He was not from Jerusalem, or some other city in the promised land. Instead, he was from Lycaona in Asia Minor. Yet, he became a premier laborer for the Lord, and has been known throughout history as faithful and true.

of God which is at Corinth” (2 Cor 1:1). It appears as though Timothy was with Paul in prison when he wrote to Philemon: “Paul, a prisoner of Jesus Christ, and Timothy our brother” (Phile 1:1). The book of Hebrews declares that Timothy was released from prison: “Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you” (Heb 13:23).

Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ” (1 Cor 4:17). He instructed the brethren at Corinth to conduct Timothy on his way in peace, ministering his needs to him: “for he worketh the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren” (1 Cor 16:10-11). Timothy joined with Paul in writing the letter to the Philippians: “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons” (Phil 1:1). Paul described him as unique among all who labored with him: “For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel” (Phil 2:20-22). Timothy also joined Paul in writing the letter to the Colossians : “Paul, an apostle of

There is no sin recorded against Timothy, no reluctance, and no hesitancy to serve the Lord. He was imprisoned for Christ, and was trusted to travel with other spiritual notables like Silas. He stands as an example of what can be done in a young man who is willing to forsake all to follow the Lord Jesus!

Timothy was also a companion of Silas, who came to Paul in Corinth from Macedonia: “And when Silas and Timotheus were come from Macedonia” (Acts 18:5). He preached the Gospel with Paul and Silas (Silvanus) in Corinth: “For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus” (2 Cor 1:19). Paul also sent Timothy with Erasmus to Macedonia after they had ministered to him: “So he sent into Macedonia two of them that ministered unto him, Timotheus and Erasmus” (Acts 19:22). Later, when Paul returned to Macedonia on his way to Syria, Timothy accompanied

LUCIUS, JASON, AND SOSIPATER LUCIUS was a noted prophet and/or teacher from the church in Antioch, which was an extraordinary assembly. “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene” (Acts 13:1). He distinguished himself as a man of faith

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early in the history of the church. He was among those who, as they “ministered to the Lord, and fasted,” heard the Holy Spirit say, “Separate me Barnabas and Saul for the work whereunto I have called them.” He also was among those who “laid their hands on them, (and) they sent them away” (Acts 13:2-3). Now, approximately twelve years later, he himself is working together with Paul, having proved himself to be a faithful servant. He has been brought higher, so to speak.

uproar in the city because of the powerful preaching of Paul. The city being in an uproar, the people gathered in a mob and “assaulted the house of Jason.” They told the rulers

synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily,

Thus Paul sends greetings from four fellow workers: Timothy from Lystra, Lucius from Cyrene, Jason from Thessalonica, and Sosipater from Berea. How marvelous are the uniting effects of the Gospel! Though they were from different cultures, yet they were one in Christ.

Cyrene was a city in Lybia, which is in North Africa. This was the city from which Simon came, who was compelled to carry the cross of Christ (Matt 27:32). There were also “devout Jews” from this city in Jerusalem, when the day of Pentecost was fully come. They heard the Gospel that day (Acts 2:10). Some of the converts from Pentecost, who were scattered abroad in the first persecution preached the Gospel as far as in Phenice and Cyprus. Some of these men were also from Cyrene (Acts 11:20). Lucius is an example of the Word of God falling upon good soil, and bringing forth fruit to the glory of God.

of the city that Jason had “received” Paul and Silas, whom, they charged, did “contrary to the decrees of Caesar, saying that there is another king, one Jesus.” They then made Jason post bond for Paul and Silas, then letting them go (Acts 17:9). Now, Jason also is laboring together with Paul. His hospitality was the doorway to becoming a copartner with Paul in the Gospel. Holy alliances will surely yield good fruit!

whether those things were so. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few” (Acts 17:10-12). Perhaps Sosipater was among the first Bereans who received the Word with “all readiness of mind.”

He is also distinguished as Paul’s “kinsman,” a term Paul uses for “fellow countrymen,” rather than immediate family relationships (Rom 9:3; 16:7). They were fellow Jews, of the stock of Abraham and in Christ Jesus also – twice blessed.

SOSIPATER is probably another name for “Sopater.” Robertson If this is the case, and many are of the opinion that it is, he is referred to in Acts 20:4, where he is said to be among those accompanying Paul into Asia. There we are told that he was from Berea, a place where believers were distinguished for their diligent searching of the Scriptures. Of them it is written, “And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the

JASON is probably the one who received Paul and Silas into his house in Thessalonica. At that time, Paul reasoned for three Sabbath days out of the Scriptures. Some of the Thessalonians believed and joined Paul and Silas. A multitude of devout Greeks did the same things, as well as a number of prominent women (Acts 17:1-4).

Unbelieving Jews were moved to envy, and caused a great

TERTIUS

“ 22 I, Tertius, who wrote this epistle, greet you in the Lord.” It was Paul’s manner to dictate his letters to a amanuensis. We would call such a person a stenographer – one who precisely records the thoughts and

words of another person. Paul would, then, add his own signature to certify the validity of the Epistle. Thus he wrote to the Galatians, “Ye see how large a letter I have written unto you with mine own hand” (Gal 6:11). To

the Colossians he wrote, “The salutation by the hand of me Paul” (Col 4:18). He wrote to the Thessalonians, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write”

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academic credentials, and rise on the ladder of religious fame, and were I asked to compare it with the standing of Tertius, I would without hesitation choose to follow him. His role in the work of the Lord is closer to heaven.

(2 Thess 3:17). For whatever it is worth, church tradition says Tertius was one of the seventy disciples, and was the bishop of Iconium. John Gill His name is Latin, indicating he as a Roman citizen.

This single fact is the only thing we know about Tertius. We do not know where he was from, what other brotherly relationships he had, or if he traveled elsewhere with Paul. All we know is that he was used to write the book of Romans. I suppose that if the only thing you knew about a man was that he wrote the book of Romans, you would have to acknowledge such a one had achieved more fame than many men and women throughout Christian history.

Now Tertius, confirming he is more than a professional stenographer, adds his salutations, mingling them with others. He also is a brother “in the Lord,” and thus greets the saints in Rome. Among other things, this reveals that those outside of Christ were not normally chosen to participate in the work of the Lord. Phoebe, a servant of the church, brought the letter, and Tertius, a brother in the Lord, wrote it. Only the saints were greeted, and only the saints sent greetings.

He had the opportunity of mingling his brief greeting with the greetings of the most prodigious Apostle that ever lived, who “labored more abundantly than they all” (1 Cor 15:10). What refreshment it must have brought to this dear scribe to mingle his salutation with that of Paul the Apostle! It is a revelation of his fellowship. Surely Tertius can be of worth in assisting us to adjust our values and priorities to be more in agreement with godly activities.

When the hand of a person is put upon the Gospel plow, he at once obtains a certain spiritual dignity. He is worthy to salute the saints of God, and his name is worthy of mention. Should I have set before me the opportunity to obtain impeccable

GAIUS, ERASTUS, AND QUARTUS

live by faith: it is that those whom Christ has received are worthy of formal recognition. That is not because of what they have achieved in the flesh, but because their names are “written in heaven” (Lk 10:20; Heb 121:23). Should this approach to the people of God be heartily embraced, denominationalism would instantly collapse, and great would be the fall of it!

Let there be no question about this in your mind: these greetings reflect the mind and purpose of the Head of the church. They confirm a certain awareness held by those who live by faith: it is that those whom Christ has received are worthy of formal recognition.

GAIUS “Gaius, my host and the host of the whole church, greets you.” There was a “Gaius” from Macedonia who traveled with Paul (Acts 19:29). There was also a “Gaius” from Derby who accompanied Paul to Asia (Acts 20:4). The Apostle John wrote to “the well beloved Gaius,” who was noted for his hospitality (3 John 1:1-5). It is not likely the Gaius of our text is one of the first two that are mentioned. Even though the hospitable character of the Gaius of Third John matches those of our text, it is not certain it is the same person Paul mentioned here.

“ 23 Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.” In these salutations and greetings, you will notice a peculiar absence of carnal ranking. While mention is made of one holding a political position, the greeting is in the Lord. Every person’s value is directly related to the salvation that is “in Christ Jesus with eternal glory” (2 Tim 2:10). That is of particular significance when you consider the religious trends that dominate in our day. We have no idea of the size of

the assembly with which these saints were related, their academic achievements, or other things that are held in high regard by men. Every time I read this passage, I am brought to recall the words of our blessed Lord: “for that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15).

Let there be no question about this in your mind: these greetings reflect the mind and purpose of the Head of the church. They confirm a certain awareness held by those who

It is likely that the “Gaius” mentioned in First Corinthians is the

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one of reference. “I thank God that I baptized none of you, but Crispus and Gaius” (1:14). Because this letter was written from Corinth, this is no doubt the Gaius to which Paul refers.

among them” (18:9-11). I understand this to be the period during which Gaius’ “hosted” Paul.

Theoretically, I suppose it is possible that the Erastus who “remained in Corinth” eventually became the treasurer of the city. However, Second Timothy was written approximately 6-8 years after Romans, and does not seem allow the Erastus who traveled with Timothy to be the one of reference here.

During this time, the church at Corinth was probably formed, growing rapidly. Gaius, therefore, proved to be a key person, hosting “the whole church” in Corinth during its formation. It is one thing to be noted as such a “host” in a well known and popular church. It is quite another thing to do so when a congregation is being formed in the midst of tumult and agitation (Acts

The testimony to Gaius’ hospitality is remarkable. It certainly was not confined to Paul. Notice how the Apostle describes him: “my host and the host of the whole church,” NKJV “host to me and to the whole church,” NASB and “whose hospitality I and the whole church here enjoy.” NIV

Considering the size of Corinth, Erastus held a significant office: treasurer of the city. He was apparently in charge of the dispersement of monies. The mention

We do not know how large the church was at Corinth, but the tone of First Corinthians, together with the reference to an unusually wide variety of spiritual endowments 1 Cor 14:26), suggest it to be of considerable size. The city itself, historians affirm, had approximately 600,000 citizens. They were comprised of “a seething mass of Jews, merchants, philosophers, ex- soldiers, retailers, and agents of vice.” PULPIT COMMENTARY In that kind of setting, being a host to “the whole church” takes on a special significance.

Gaius, therefore, proved to be a key person, hosting “the whole church” in Corinth during its formation. It is one thing to be noted as such a “host” in a well known and popular church. It is quite another thing to do so when a congregation is being formed in the midst of tumult and agitation.

Gaius must have been a man of means, yet he had devoted them to hospitality toward, and the care of, the people of God. What grand fellowship and advantages he must have reaped while he hosted the Apostle Paul. The book of Acts tells us that Paul remained in Corinth for one year and six months (Acts 18:1- 11). During that time he was also hosted by Aquila and Priscilla, while reasoning in the synagogue every Sabbath (Acts 18:3).

18:12-17). I pay tribute to Gaius, a Kingdom notable, who dared to side with, and support, the people of God in a critical time. He cared for the saints of God at his own expense.

of him, particularly in this capacity, is worthy of a few observations. First, Corinth was a heathen city ruled by a heathen government. Yet, here was a faithful brother holding a public office. It had not corrupted him, which is a tribute to his faith.

ERASTUS “ . . . Erastus, the treasurer of the city, greets you.” Other versions refer to Erastus as “the chamberlain of the city,” KJV “the city's director of public works,” NIV “the steward of the city,” DBY and “the manager of the accounts of the town” BBE

One might conjecture that some of the city monies may have been distributed to causes that were not approved by Christ, thus forbidding the involvement of any of His people. All such thought, of course, is mere speculation. We should not be surprised that Erastus maintained his faith in a place of authority in Corinth like Joseph did in Egypt, Daniel in Babylon, or Nehemiah in a Persian palace in Shushan.

He also was entertained by a man named Justus, whose house was next door to the synagogue. It was at that time that a great number of the Corinthians believed and were baptized (18:7-8). At that time the Lord spoke to Paul in a night vision, saying, “Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.” After that incident, Paul “continued there a year and six months, teaching the word of God

There is mention of an Erastus in the book of Acts, who was sent with Timothy into Macedonia (Acts 19:22). It is assumed that is the same Erastus who remained in Corinth as Paul moved forward in his journeys (2 Tim 4:20). The nature of the office held by this good brother does not seem to allow for extensive journeys, as is suggested by the Erastus of Acts and Second Timothy.

The presence of Erastus in these greetings also confirms the universality of the Gospel. Here was a “treasurer” like the Ethiopian eunuch (Acts 8:27), yet he was also

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one of many brethren who sent their greetings to the church in Rome. Whether Onesimus the slave (Phile 10-12), young Timothy (Acts 16:1-2), tent makers like Aquila and Priscilla (Acts 18:3), “aged” men and women (Tit 2:2-3), or Erastus the treasurer, we are “all one in Christ” Gal 3:28). Thus Erastus sends his greeting, not as a city official, but as a member of the household of faith.

term “brother” would have referred to such an individual. To them, I suppose, Quartus would have been altogether insignificant. That, of course, highlights the utter foolishness of opposing the use of this term. We are to consider individual believers as our “brother” (Rom 14:10,15). Saints referred to as “brother” include Sosthenes (1 Cor 1:1), Apollos (1 Cor 16:12), Timothy (2 Cor 1:1), Titus (2 Cor 2:13), Tychicus (Eph 6:21), Epaphroditus (Phil 2:25), Onesimus (Col 4:9), Philemon (Phile 1:7), Silvanus (1 Pet 5:12), and Paul himself (2 Pet 3:5). Think of Quartus in association with such men, and it will elevate your estimation of him. Jesus was not ashamed to call Quartus “brother”

(Heb 2:11), and neither was Paul.

By calling Quartus “a brother,” we know he was reconciled to God, in fellowship with Jesus, and in the body of Christ. We know he was a son of God, an heir of God, and a joint heir with Christ. His name was written in heaven, an inheritance was reserved for him there, and he was being kept by the power of God. He had been given the Holy Spirit, was being tutored by Jesus, and taught by God. The Holy Spirit interceded for and strengthened him, and the holy angels ministered to him. He was also living by faith. Oh, it is no small thing to be called “a brother.”

QUARTUS “ . . . and Quartus, a brother.” This is the only mentioning of this saint in the Bible. All we know of him is that he was “a brother.” Other versions read “THE brother,” NASB and “our brother.” NIV I do not know how those who are averse to the use of the

GRACE, GRACE, AND GRACE

If it is true that salvation, in its entirety, is “by grace through faith” (Eph 2:8), then this is a prayer for the fulness of that salvation to be experienced by the brethren in Rome. It is a petition for them to walk in a greater awareness of “the love of Christ,” and a broader experience “the fulness of God”

(Rom 5:2a). | Saints stand in this grace (5:2b). | The “gift of righteousness” is “by grace” (5:15, twice). | Because of Christ we receive an “abundance of grace” (5:17). | Grace abounded “much more” than sin (5:20). | Grace reigns “through” God’s righteousness (5:21). | We do not sin that grace may abound (6:1-2). | Sin does not have dominion over us because we are “under grace” (6:14). | Grace does not promote sin (6:15). | There is still a Jewish remnant “according to the election of grace” (11:5). | If salvation is by grace, it cannot be by works (11:6, four times). | Paul spoke through the grace given unto him (12:3). | Saints have differing gifts according to the grace given to them (12:6). | Paul wrote boldly because of the grace given to him (15:15). | The grace of Christ can continually be with us (16:20,24).

“ 24 The grace of our Lord Jesus Christ be with you all. Amen.” Within this very chapter, this is the second time these exact words have been written (Rom 16:20,24). The expression asks for the smile and favor of Jesus to be upon the people. It is a petition for the Lord Jesus to be kindly disposed toward them, and to heap the benefits of salvation upon them. If it is true that salvation, in its entirety, is “by grace through faith” (Eph 2:8), then this is a prayer for the fulness of that salvation to be experienced by the brethren in Rome. It is a petition for them to walk in a greater awareness of “the love of Christ,” and a broader experience “the fulness of God” (Eph 3:19).

Paul refers to “grace” twenty- four times in this book. The references unveil something of the magnitude of this Divine quality, and many benefits that flow from it. Allow me to briefly enumerate these Romans mentionings.

| Related to Paul’s Apostleship (1:5). | Coupled with peace, and conferred upon the saints (1:7). | The cause of our justification (3:24). | Contrasted with salvation by works (4:4). | Righteousness is conferred by faith that it might be by grace (4:16). | Saints have access into this grace

From First Corinthians

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through the Revelation “grace” is mentioned ninety-two more times. It is related to God, and comes from God (1 Cor 1:1-2). It is associated with Jesus, and comes from Him (1 Cor 16:23; 2 Cor 1:2). It is also connected to the Holy Spirit (Heb 10:29). It makes us what we are (1 Cor 15:10), can be caused to abound toward us in all of its fulness (2 Cor 9:8), and is sufficient during great trials (2 Cor 12:9). We have been called into this grace (Gal 1:6), and it is replete with “riches” (Eph 1:7). Grace is the means through which we are saved (Eph 2:5,8), and it is given to every child of God (Eph 4:7). God’s grace can be personally known “in truth” (Col 1:6), and dwelling in our hearts can prompt us to sing for God’s glory (Col 3:16). It effects the way we talk (Col 4:6), and brings us “everlasting consolation and good hope” (2 Thess 2:16). Grace is

“exceeding abundant with faith and love which is in Christ Jesus” (1 Tim 1:14), and is the reason God has called and saved us (2 Tim 1:9). We can be “strong in the grace that is in Christ Jesus” (2 Tim 2:1). The “grace of God” not only brings salvation to us, it teaches us “that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Tit 2:11-13). Grace is the cause for our justification (Tit 3:7), is the reason Jesus tasted death for every man (Heb 2:9), and is dispensed to us from a Sovereign throne that is devoted to grace (Heb 4:16). Grace can establish our hearts (Heb 13:9), and is dispensed in increasing measures (James 4:6).

The Prophets prophesied of it, and its fulness will be brought to us at the appearing of the Lord Jesus Christ (1 Pet 1:13). God’s grace is “manifold,” taking various forms (1 Pet 4:10), and is given to the humble (1 Pet 5:5). The Word of God refers to “all grace” (1 Pet 5:10), “true grace” (1 Pet 5:12), and growing in grace (2 Pet 3:18).

We dare not view this grace from a mere academic viewpoint. When the prayer for grace to be “with” us is uttered, there is a certain perspective that is encouraged. This is nothing less than a prayer for all of the benefits and gifts of grace to be experienced by the believer. The magnitude and sufficiency of grace is thus being sought for the people of God.

TO HIM WHO IS ABLE

“ 25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began . . . ” One of the traits of revelation is that a lot is said in a few words. It is a characteristic of fallen man that little is said with a lot of words. Current religious fads seem to go out of their way to emphasize miniscule thoughts with a surplus of verbiage. But such speech is hollow, lacking substance for the soul. It is flowery, but its glory quickly fades.

One of the traits of revelation is that a lot is said in a few words. It is a characteristic of fallen man that little is said with a lot of words. Current religious fads seem to go out of their way to emphasize miniscule thoughts with a surplus of verbiage.

people mistake for simpleness is really Divine summary. It is truth in a seed form, which, when it blossoms, is vast in both scope and depth. We have just such a verse before us. It is something like a large umbrella that is compacted into something very small. Or, more precisely, like a small mustard seed that contains the makings of a mighty tree.

this accounts for the extreme brevity that characterizes much preaching.

On the other hand, it is the nature of the truth of God to be able to be condensed and summarized. You will note, however, that summarization and condensation cannot be done with simplicity. It is particularly true of spiritual simplicity that it comes in a large container of meaningless babble. You can only summarize something having much detail and complexity. You can only condense something that is significant in size. Perhaps

There are some who perceive the great truths of God as basically simplistic – things a little child can understand. It is not unusual to find believers accepting this nonsense. Let those who speak so foolishly take up the books of Romans, Ephesians, Hebrews, and the Revelation, and point out the intellectual simplicity in them! Let them show us the childlike simplicity of the proclamations of Jesus’ humility (Phil 2:5-8) and Paul’s motivation (Phil 3:5-10). What such

Here Paul beings his benediction. He has not only written to the brethren in Rome, he has done so with an acute awareness of the Lord God Almighty. He is going to

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ascribe to God the glory for what he has declared with great effectiveness. He will also leave the saints trusting in God, not relying upon his intellectual superiority. Whatever marvels he has unfolded have been given to him by the Lord. Now he will tell believers that the Lord also has an immediate association with them.

25:9). | To those who are threatened with the opposition of dark forces, God “is able” to deliver them (Dan 3:17). | When mighty men of the earth arise, seemingly dominating over everyone, God “is able to abase” them (Dan 4:37). | To those who imagine they are invincible, He “is able to destroy both soul and body in hell” (Matt 10:28). | When you elevate your mind to its most lofty capabilities, soaring upon the mountain peaks of grace and truth, you must remember “Him that is able to do exceeding

| In every possible sense of the word, “He is able to save” (James 4:12). | When life becomes treacherous and fraught with difficulties, “He is able to keep you from falling” (Jude 1:24).

Carnal men speak of the abilities of men. Spiritual men speak of the ability of God Almighty. No person will be built up in the most holy faith by being pointed to their natural abilities. If people are to grow in the grace and knowledge of our Lord Jesus Christ, gaining the victory, they will have to be directed to the consideration of God. A lot of preaching is godless. It has little or no Divinity in it. The accent of such preaching is humanity. However, the truth of the matter is that there is no Gospel, no good news, concerning human capabilities, or power that is resident in the natural man. We do not preach the good news of man, but the good news of God and of Christ Jesus This verse provides an aspect of that glorious Gospel.

HIM WHO IS ABLE “Now to Him who is able.” Other versions read, “Now to him that is of power,” KJV “Now to Him who can.” NAB The ability of God is a constant accent in Scripture. There are certain things that simply cannot accomplish the will of the Lord. The

No such inability exists with our God. He is fully capable of doing anything and everything that is required for the salvation of men.

ESTABLISHMENT “ . . . who is able to establish you.” Other versions read, “able to strengthen you,” NRSV and “able to make you strong.” BBE The words “strengthen” and “make strong” can be misleading, as though they referred to enabling you to DO something great. The word used here means to make stable, place firmly, set fast, and render constant.STRONG More literally, it means to set something up so that it remains unmoveable. BARCLAY Thayer says, “to make stable, place firmly, set fast, fix.”

Law itself “could not do” what God had determined for men (Rom 8:3). NO man “by any means” can redeem his brother or give a ransom to God for him (Psa 49:7). When it came to the salvation of men, among the entire empire of created personalities, “there was none to help” (Isa 63:5).

abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20). | If you ponder the forces that are aligned against you, “He is able even to subdue all things unto Himself” (Phil 3:21). | When you have committed your life and gifts to the Lord, remember “He is able to keep that which I have committed unto Him against that dy” (2 Tim 1:12). | When your soul seems famished, and spiritual nourishment is not as evident as you desire, remember “He is able to succor them that are tempted” (Heb 2:18). | At such time as the race seems long, and the task seems too great, remember, “He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them” (Heb 7:25).

No such inability exists with our God. He is fully capable of doing anything and everything that is required for the salvation of men.

I suppose if there is one trait that identifies the modern Western church, it is the LACK of this quality. There is hardly a congregation in this part of the world that does not lose as many, if not more, people than it gains. The religious landscape is cluttered with the carcases of souls who began, but “were not able to finish.” (Lk 14:29). Jesus referred to such souls as those who “for a while believe, and in time of temptation fall away” (Lk 8:13), and those whose

| He is “able” to raise up children to Abraham from “stones” (Matt 3:9). | He is “able” to graft the Jews into their tree again (Rom 11:23). | He can make a believer stand (Rom 14:4), and cause all grace to abound to YOU (2 Cor 9:8). | To those who think they lose a lot by coming to the Lord He says, “The LORD is able to give thee much more than this” (2 Chron

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love “waxes cold” (Matt 24:12). Paul spoke of those who “depart from the faith” (1 Tim 4:1), “cast off their first faith” (1 Tim 5:12), and “fall away” (Heb 6:6). He also spoke of those who were “tossed to and fro, and carried about with every wind of doctrine” (Eph 4:14). Peter mentioned those who are “again entangled” and “overcome,” after being delivered (2 Pet 2:22). Both James and Peter wrote of those who were “unstable” (James 1:8; 2 Pet 2:14; 3:16).

15:6). Paul said those who did not remain in Christ, but chose to leave, could only expect God’s “of judgment and fiery indignation, which shall devour the adversaries” (Heb 10:27).

3:3). The Holy Spirit has moved holy men to declare that God will, after you have suffered a while, “make you perfect, stablish, strengthen, settle you” (1 Pet 5:10).

God’s people must settle it in their minds that He will not tolerate static discipleship and lifeless profession. Either they become established, or they will be discarded. When this is perceived, and heartily embraced, the text before us becomes a joyful sound of jubilee!

This is an aspect of the Gospel that must not be neglected. Those in Christ must be reminded of this again and again. This speaks of a salvation that fulfills the word of Isaiah: “We have a strong city; salvation will God appoint for walls and bulwarks” (Isa 26:1). In Nehemiah’s days, the walls of the holy city were broken down, and its gates remained burned with fire (Neh 1:3). But there is no God-honoring cause for that condition existing in

Who is not able to see the dominance of this condition all around us? Such souls are vulnerable to the devices of the devil, and are sure to fall if their condition remains unchanged. What is the answer to this dilemma? This text has the answer!

God is able to establish us, and will do so through our faith. He will cause our spiritual roots to go downward, and our fruit to grow

His absolute faithfulness is held before you as a basis for establishing you and keeping you from evil (2 Thess 3:3). The Holy Spirit has moved holy men to declare that God will, after you have suffered a while, “make you perfect, stablish, strengthen, settle you”

God is able to establish believers! He is able to make them firm, grounded, and immoveable. It is a cardinal rule in Scripture that whatever is required of men, God is able to work in them. Along these lines, immovability and stability ARE Divine requirements. There can be no question about this in our minds.

| “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor 15:58). | “ . . . to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel” (Col 1:22-23). | “For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end” (Heb 3:14).

upward (2 Kgs 19:30; Isa 37:31). He is “ABLE” to do this. In connection with establishing you, He is “able to keep you from falling,” and will do so as you give yourself to spiritual diligence. As it is written, “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:20-21). Our God will see to it that such people do not fall!

this “day of salvation.” Everything has been set in place that is required for the stability and firmness of the saints. Their past has been blotted out, their names written in the Lamb’s book of life, and a reconciliation with God effected. They have been given the Holy Spirit, exceeding great and precious promises, and everlasting consolation and good hope. They have a better covenant that is established upon better promises, and their adversary has been destroyed. They have an ever-living Intercessor in heaven, and One within their own hearts. They have been given a message that is conducive to joy, peace, and spiritual stability. What possible reason can be adduced for weak and vacillating disciples. Who is the wise man that can step forward and give an acceptable reason for the massive weakness and instability that exists in the contemporary church

Take hold of this truth, for it will assist in sustaining your soul. God has power to establish your heart, so that you are blameless and holy in His sight (1 Thess 3:13). He is able to establish you “in every good word and work” (2 Thess 2:17). His absolute faithfulness is held before you as a basis for establishing you and keeping you from evil (2 Thess

I know of no word of Scripture that offers hope to unstable souls. They are described as “double minded” (James 1:8), those who will be beguiled (2 Pet 2:14), and those who wrest, or twist, the Word of God (2 Pet 3:16). Jesus said those who did not “abide” in Him would be violently removed and cast into the fire (John

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Those in Christ must be told, God “is of power to stablish you.” KJV

message of the Gospel itself. Third, when the Gospel is received, it produces a spiritual environment in which God brings stability to the believer. These three things – God’s power to establish, the Good News of the Gospel, and the environment produced by the belief of the Gospel – are “a threefold cord,” and cannot be “quickly broken” (Eccl 4:12). A purported Gospel that does not carry this message is no Gospel at all. It is spurious, having no sustaining power.

Preaching is not lecturing. It is not a logical presentation, as men think of things. It is proclamation, announcement, and reporting. It is the declaration of something that has occurred, is presently occurring, or has been determined to occur. Thus what Jesus accomplished in His death and resurrection is in the Gospel. What He is presently doing at the right hand of the Father is in the Gospel. What He will yet do in gathering us to Himself and bruising Satan under our feet, is in the Gospel!

From the mouth and from the pen, let the words be made known, God “is able to establish you.” NKJV Let no child of God be left imagining their stability and steadfastness depends upon their own strength! Let none of them remain ignorant of this foundational and indispensable truth!

ACCORDING TO MY GOSPEL “ . . . according to my gospel.” The Lord uses appointed means to

God works through the declaration of His Son, not the declaration of morality. He establishes His people in strict accordance with the Gospel of Christ, not the Gospel of the Spirit. Believers are made solid by what God has said about Christ, now what He says about domestic and social relationships. If you want the people to be immoveable, you are going to have to declare Christ Jesus. Academic lectures and learned disquisitions on the nuances of humanly conceived theology will not yield a strong and stable church. Such things may, indeed, be impressive to men, but they will not prepare men and women for eternity!

accomplish His will. He used Moses to bring Israel out of Egyptian bondage. He used Solomon to build His temple. He used Nebuchadnezzar to chasten His people. He used John the Baptist to prepare the people for His Son and their Savior. He uses His Word to begat us, and His Spirit to strength us. What does He use to establish His people? What is the means through which He makes His people solid, dependable, stable, and immoveable?

If you are a preacher or a teacher, you must ask yourself this question: “What can God do with my Gospel?” Can saints be established by the message you declare? The contemplation of this interrogation will lend itself to more acceptable and profitable preaching.

A weak and emaciated church is the result of the preaching to which it has been subjected. This may appear to be an unfair statement, but it is, in my judgment, even understated. The religious message to which people are subjected, and which they receive, shapes their thinking. It sets the limits for their lives, both toward the earth and toward heaven. A flawed message allows for more liberty in the earth. A strong Gospel message allows for more movement in the heavenlies. The reason for this circumstance is that God uses “the Gospel,” or “the preaching of Jesus Christ” as the means through which He establishes the people. You must settle it in your mind that if God does not establish the people, they will not be established. Conversely, if He does establish them, they will be

THE PREACHING OF JESUS CHRIST “ . . . and the preaching of Jesus Christ.” Other versions read, “and the proclamation of Jesus Christ,” NIV and “the message about Jesus Christ.” NLT The expressions “my Gospel” and “the preaching of Jesus Christ” are two sides of the same coin. “My Gospel” accents the container, and “Jesus Christ” emphasizes the contents. To put it another way, Jesus Christ is declared through the Gospel alone, and the Gospel deals with Christ alone. God has nothing to say about Jesus that is not contained in the Gospel, which is “the record” He has given of His Son (1 John 5:10-11).

Our text says God will use the message Paul preached – “according to my Gospel.” Other versions read, “BY my Gospel,” NIV “in agreement with the good news which I gave you,” BBE and “just as the Good News says.” NLT The word translated “according to” or “by” literally means “toward,” or “denoting a relationship to something.” The idea here is threefold. First, the Gospel points to this fact, that God is able to establish you. Second, the ability of God to establish you is confirmed by the

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because there is not an artifact in all this world that God uses to expound Jesus. His Presence cannot be confirmed by any human sense or ability. He cannot be heard with the hearing of the ear, nor seen with the seeing of the eye. If God does not reveal Him through the Gospel, He will not be known at all!

proclamation is in strict accord with the unveiling of a mystery that had been concealed since the world began.

established.

THE REVELATION OF THE MYSTERY “ . . . according to the revelation of the mystery.” The Gospel, or the preaching of Jesus Christ, is not a synopsis of human opinion. It is not the result of human analysis and study. This is something that has been revealed by the God who purposed salvation! Apart from this revelation, the Good News would have forever remained “the mystery.” Man, who is wrapped in mortality, cannot discern on his own what is wrapped in immorality. A message that is conceived and saturated with Deity cannot be uncovered by the fallen men for whom it is intended. This ought to be so apparent it would require no iteration. But that is not the case. The landscape of theology has been so muddled with the wisdom of men they hardly think of revelation. If, indeed, the very concept of “revelation” is entertained, it is immediately relegated to the past. Therefore, it is treated much as a theological museum piece.

This “mystery” was hidden in the types and shadows of the tabernacle service. It was announced by the Prophets, yet remained a mystery even to them because the time had not yet come for it to be made known more fully. However, now that sin has been “put away” (Heb 9:26), the devil “destroyed” (Heb 2:14), principalities and powers “spoiled” (Col ;15), and the law ended as a means to righteousness (Rom 10:4), the “mystery” has been revealed.

In Scripture, the word “mystery” does not denote something that is mysterious by nature, and unable to be comprehended. Rather, it is something intelligent and apprehensible, but hidden and kept secret. In this case, “the mystery” is what God had determined to do

Remember, we are speaking of the establishment of the people of God – of being immoveable and grounded and settled. God will do this through the Gospel, which is the proclamation of God Son.

through Jesus Christ, His “only begotten Son.” This “mystery” is only “revealed,” or made known, to those whom God approves. It is of such a nature that it cannot be discovered independently of God Himself.

Our text does not say “what WAS revealed,” but “according to the revelation.” Revelation is something like the lingering glory of God on Mount Sinai, and in the face of Moses. It continues to illuminate after it is initially given. Only things that are temporal fade. That which is eternal continues to glow with the glory of the Lord, illuminating both heart and mind. Furthermore, faith comes when that unfading glory is seen in the Gospel. You can never promote faith with historicity and the supposed confirmations of science, human logic, or archeology. Whatever value may be assigned to those things, God will never use them to establish His people, for they do not immediately relate to Jesus. Science, the wisdom of men, and other such matters, can stand without Jesus. They do not need Him to exist, and thus they will all ultimately perish. The Gospel, on the other hand, requires Jesus, and consequently necessitates revelation. This is

Frequently the message of the world’s reconciliation is referred to as a “mystery.” Elsewhere Paul reminds us the message remains a mystery to those wed to the world. Thus he says he spoke “the wisdom of God in a mystery” (1 Cor 2:7). Later in that very passage, he confirms there are no human capacities capable of uncovering this mystery. It had to be revealed (1 Cor 2:9-10). He also referred to it as “the mystery of His will” (Eph 1:9), and “the mystery of Christ” (Eph 3:4). He also confirms it was “hidden in God,” that is, God alone was capable of opening it up, for it pertained to His own immutable purpose (Eph 3:9). He also calls it “the mystery of the Gospel” (Eph 6:19).

The Good News is that God is disposed to reveal this glorious message. There is a twofold sense in which it is revealed. First, it is revealed so that it may be proclaimed, or declared. That declaration becomes the means through which He will accomplish what he has purposed. Second, it is revealed to those who receive it. They are enabled to see the implications of that revealed mystery in order to conform their thinking and living to it.

Remember, we are speaking of the establishment of the people of God – of being immoveable and grounded and settled. God will do this through the Gospel, which is the proclamation of God Son. That

This mystery, the Spirit affirms, “now is made manifest to His saints” (Col 1:26), and contains “the riches of the glory” of God (Col 1:27). Emphasizing the thorough involvement of Deity in this message,

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were revealed to men (1 Pet 1:12b). Jesus told His disciples, “that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them” (Lk 10:24). They did not understand at that time – we should in our time!

it is called “the mystery of God, and of the Father, and of Christ” (Col 2:2). Also, showing that Christ Jesus Himself is the core of this message, the Spirit elsewhere speaks of it in this manner. “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Tim 3:16).

heaven or a man upon earth that would ever have known it. We know this is the case, because it remained concealed “in God” for 4,000 years. Until the Object of God’s affection was sent into the world, the purpose that depended upon that Object, His Son, remained concealed and inaccessible, hidden in His own Person.

Many godly and wise men lived from Adam until Christ, but none of them comprehended the mystery. They wanted to understand it, but God told them it was not for them to know while they remained in the world (1 Pet 1:10-12a). The time for understanding had not yet come. Even holy angels, stronger and wiser than men, desired to look into these things, but had to wait until they

In order to affirm the willingness of God to make His will known, the fact and means of that revelation will now be briefly expounded. This message is the one God uses to make His people stable, grounded, and settled. Spiritual stability depends upon this message being proclaimed and believed. It is not possible apart from that.

KEPT SECRET SINCE THE WORLD BEGAN “ . . . which was kept secret since the world began.” Other versions read, “hidden for long ages past,” NIV “kept in silence from times eternal.” ASV If God had not revealed this secret, there is not an angel in

THE MANIFESTATION

“ 26 . . . but now has been

NOW MANIFESTED

wants understanding of the will of the Lord, the ears must be attune to the Gospel, and the eyes pointed toward those who proclaim it. God does not open His mystery apart from the Gospel of His Son. It is not comprehended by studying Proverbs and Ecclesiastes You can wade through Leviticus and Deuteronomy and never see this message. All of those sections of Scripture must be illuminated. They are not themselves the illumination itself. Light must be shed on them, they are not the light.

That mystery is not a message of the closing period of history in which a tyrant will rule the world. It is not a message concerning a world government, or a highly successful organized church. Rather, it is “the word of this salvation”

made manifest, and by the prophetic Scriptures has been made known to all nations, according to the commandment of the everlasting God, for obedience to the faith.” The shroud of Divine silence has now been lifted, so that the mystery can be unveiled That mystery is not a message of the closing period of history in which a tyrant will rule the world. It is not a message concerning a world government, or a highly successful organized church. Rather, it is “the word of this salvation” (Acts 13:26). It is a message that is supported by the Prophets, and made known for all peoples.

“ . . . but now has been made manifest.” Other versions read, “But now is made manifest,” KJV “but now revealed and made known,” NIV and “but is now disclosed.” NRSV The point is that the mystery is being revealed during the reign of Jesus from the right hand of the Father. By saying “But,” the Spirit contrasts the “day of salvation” with all time prior to it.

BY THE PROPHETIC SCRIPTURES “ . . . and by the prophetic Scriptures. . .” Other versions read, “by the scriptures of the prophets,” KJV and “made known through the prophetic writings.” NIV

Here the Spirit uses Peter to open this more clearly to us. On the surface, it may appear confusing that what was previous hidden is now made known through the writings of the Prophets, who ministered during the time when the mystery was hidden. Peter affirms, “Concerning this salvation, the prophets, who

This being the case, there is no acceptable reason for being ignorant of what God is doing in Jesus Christ. It is being opened up in Christ Jesus, who is both the sum and core of the Gospel. If a person

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(Isa 40:1). | A bruised reed He would not break, and a smoking flax He would not quench (Isa 42:3). | He would not fail nor be discouraged (Isa 42:4). | He would be God’s salvation to the ends of the earth (Isa 49:6). | In His day God would hear the people and accept them (Isa 49:8). | His death would be vicarious, and He would suffer as a Substitute (Isa 53:4-6). | He would justify man and bear their iniquities, bringing

the latter day (Job 19:25). | The details of His death are provided (Psa 22). | He would humble Himself willingly, coming into the world to do what sacrifices and burnt offerings could not do (Psa 40:6- 10; Heb 10:4-8). | He would lead captivity captive in His ascent to glory (Psa 68:18; Eph 4:8). | The Stone which the builders refused would become the Head of the corner (Psa 118:22-24). | He would be born of a virgin (Isa

spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things” NIV (1 Pet 1:10- 12).

Here, then, was a message written centuries before, and intended for us “upon whom the ends of the world are come” (1 Cor 10:11). It was delivered by holy men to whom it did not immediately pertain! Now, through the Spirit, those very writings become a means for opening up the salvation that is in Christ Jesus with eternal glory. When the day of Pentecost was fully come, Peter opened the Gospel through the writings of the prophets. He appealed to Joel (Acts 2:16-21; Joel 2:28-32), David (Acts 2:25-28; Psa 16:8-11; 49:15), and a prophesy delivered to David (2 Sam 7:11-16). He did exactly what our text affirms.

Much contemporary preaching leaves much to be desired. However, one of the most tragic characteristics of it is a near-total misrepresentation of the Lord Jesus Christ Himself.

satisfaction to God (Isa 53:11). | He would make intercession for the transgressors (Isa 53:12). | He would be a Leader and a Commander for the people (Isa 55:4). | He would bring salvation, and His righteousness would sustain Him (Isa 16-17). | He will come out of Zion and turn away ungodliness form Jacob (Isa 59:10). | The Spirit of the Lord would be upon Him, and the Lord would anoint Him (Isa 61:1). | He would preach good tidings to the meek, bind up the broken hearted, proclaim liberty to the captives and the opening of the prison to those who were bound, and proclaim the acceptable year of the Lord (Isa 61:2-3). | He would comfort those who mourned, give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness (Isa 61:3-4). | He would bring His reward with Him (Isa 62:11). | His days would be marked by

7:14). | He would be a Son given to Israel, the government would be upon His shoulder, and of its increase there would be no end (Isa 9:6-7). | He would come from Jesse, growing out of his roots (Isa 11:1). | He would be impeccably wise and discreet (Isa 11:2-4). | The Gentiles would seek unto Him, and His rest would be glorious (Isa 11:10). | He would have authority to open and close (Isa 22:22). | All the glory of God’s house would depend upon Him (Isa 22:24). | The burden would be cut off in Him (Isa 22:25). | He would be a Foundation Stone, a Tried Stone, and a Precious Cornerstone. Whoever believed on Him would not be ashamed (Isa 28:16). | A Man would for protection and sustenance in a desolate domain (Isa 32:2). | A voice from the wilderness would prepare the way for Him

Peter later announced to Cornelius that “all the Prophets” bore witness to Christ and the remission of sin that comes through belief in Him (Acts 10:43). Paul said he preached “none other things than those which the prophets and Moses did say should come” (Acts 26:22; 29:23). The extensiveness of these prophecies is staggering. Ponder a few of them, which are a very small representation.

| He would utterly frustrate the Devil (Gen 3:15). | Through Him the world would be blessed (Gen 12:3). | The people would gather to Him (Gen 49:10). | He would be a Prophet, and the people would hearken to Him (Deut. 18:15) | He would stand on the earth in

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did not speak a message that was for them or their generation. They delivered a word that is for us. How is it, therefore, that their delineations of the Savior are so rarely heard? Endeavoring to maintain some form of civility and godly restraint, I make the following observation. The reason preachers and teachers do not open the Prophets to the people can be traced to only two possibilities – and both of them are inexcusable. Either they have no knowledge of the Prophets, or they do not feel their Messianic prophesies are relevant to the people

salvation and safety, and His name would be “The Lord Our Righteousness” (Jer 23:5-6). | All people, nations, and languages would serve Him (Dan 7:14). He would make an end of sin, make reconciliation for iniquity, and bring in everlasting righteousness (Dan 9:24). | He would be the Desire of all nations (Hag 2:7). | He would open a fountain for sin and uncleanness (Zech 13:1). | He would be the Messenger of the covenant, in whom God would delight (Mal 3:1). | He would be the Sun of

What Does This Mean?

This whole arrangement means that Jesus cannot be properly presented apart from the Prophets. If what God has promised concerning the Savior is not declared, then who the Savior is and what He does will remain unknown! It is no wonder that Paul confessed before Festus, “And so, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; that the Christ was to suffer, and that by reason of His resurrection from the dead He should be the first to proclaim light both to the Jewish people and to the Gentiles” (Acts 26:22-23).

If men do not know the kind of Savior the Lord has provided, then they can learn from the Prophets. The Prophets, after all, did not speak a message that was for them or their generation. They delivered a word that is for us. How is it, therefore, that their delineations of the Savior are so rarely heard?

Who is there among us that can recall when they first saw Jesus in the Prophets? Did not your heart leap for joy when you read what they said the Savior would do? What of when you became acquainted with the 53rd chapter of Isaiah, or the 22nd

Psalm, or some of the remarkable affirmations of the 32nd chapter of Isaiah Did not your heart leap for joy? And why so? Because that is the appointed means through which God has chosen to make His Son known. Your own experience in the faith will attest to the truth of what I have said.

to whom they speak.

righteousness, with healing in His wings (Mal 4:2).

But allow me to carry this matter one step further. I am going to say their very perception of salvation is distorted – that it has been molded by misapprehensions of God, Christ, redemption, and the glory to come.

The Bane of Much Preaching

M u c h c o n t e m p o r a r y preaching leaves much to be desired. However, one of the most tragic characteristics of it is a near-total misrepresentation of the Lord Jesus Christ Himself. Thinking to make the Lord more relevant, He is largely presented to the people as an answer to their problems. He is submitted to men within the context of present day circumstances, and in the language of the street. All of this may sound as though it is wise, but it is not.

FOR THE OBEDIENCE OF FAITH “ . . . for obedience to the faith.” Other versions read, “for the obedience of faith,” KJV “leading to obedience of faith,” NASB “so that all nations might believe and obey Him,” NIV “to bring about the obedience of faith,” NRSV “so that they may come under the rule of the faith,” BBE and “so that they obey in faith.” NJB

ACCORDING TO THE COMMANDMENT OF AN EVERLASTING GOD “ . . . according to the commandment of the everlasting God.” The disclosure of the great salvation of God “through the prophetic writings” is not a contrivance of the sons of men. Nor, indeed, is it one of several options available to men. This means of revelation has been commanded by the eternal God. Not only was the message of the Prophets itself given by God’s command, the opening up of that message by those sent out by Jesus has also been commanded. One version reads, “by the order of the eternal God, the knowledge of it has been given to all the nations.” BBE

God used the holy Prophets to define the real dilemma of humanity. He described a coming Savior that had a fundamental appeal to fallen humanity. These descriptions are very pointed, and are universal in their application. If men do not know the kind of Savior the Lord has provided, then they can learn from the Prophets. The Prophets, after all,

This is the purpose for which God is revealing the formerly hidden mystery through the message of the prophets. It is not in order to meet humanly perceived needs. It is not for the purpose stabilizing the home or buttressing the government. It is not to gratify man’s quest for attention or for possessions. Nor, indeed, are we left to speculate about why God is

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A BRIEF WORD ABOUT SILENCE I am constrained to say a word about Divine silence. Among the people with whom I have journeyed, there exists a notion that Divine silence is a medium of

unveiling His secret. It is in order to “obedience to the faith.”

with the contrived edict of the king, he continued to pray to his God. After being delivered from the lion’s, Darius “was exceeding glad for him,” and commanded that he be removed from the den. In assessing why

This is a significant phrase, and does not fit into the fanciful theological molds men have created. A literal translation would read, “unto obedience of faith.” At this point, Paul is tying together the first part of Romans with the last part. He has already declared that the Gospel announces a righteousness for men – a righteousness that comes from God and is appropriated by faith (1:17). The meaning of the verse under consideration is that the Gospel properly preached is designed to constrain men to receive the righteousness God offers through their faith. The Gospel is designed to produce this result. Faith itself is the fundamental obedience, and procures the fundamental benefit, which is the righteousness of God.

We must not miss the means of bringing about this faith. It is the preaching of Gospel of Christ. Or, as our text affirms, revealing the mystery of the ages by opening up the message of the Prophets concerning the Lord Jesus.

instruction. It is not unusual to find some poor soul trying to prove a point by saying God did not say anything on that subject. Some believe Divine silence shuts the door, and others believe it opens it. Whatever you may think about the matter, no person of understanding has ever been comforted by Divine silence. Holy men have even implored the Lord, “keep not silence, Oh Lord” (Psa 35:22).

Daniel was delivered, even this “Darius the Mede” knew what was at the root of Daniel’s deliverance: “because he believed in his God” (Dan 6:23).

In its essence, to obey the Gospel is to believe it. If sin is, at its very core, unbelief (John 16:9), then obedience at its very core is believing. I know of no word from God that suggests a person can believe without obeying. The lack of obedience is tied to unbelief, not faith! When Abraham, for example, “believed in the Lord,” it was “counted unto him for righteousness” (Gen 15:6). And how was Abraham brought to believe in the Lord. What motivated him to yield the obedience of faith? God delivered a glorious promise to him – good news. Here is the very word that moved Abraham to believe. “And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be” (Gen 15:5).

The commanding need of “all nations,” and the church as well, is that of “the work of faith” (1 Thess 1:3; 2 Thess 1:11). Unless that is accomplished, everything else is for nought. If all who believe not are to be “damned” (Mark 16:16), there should be no question about where our stress is to be placed. If any one thinks faith is a mere step in a procedure, and that it allows for a failure to obey God, they have simply thought wrong.

Regarding our text, “silence” is equated with “mystery,” and speaking with revelation. As long as God did not speak extensively about salvation, even though He granted a few tokens, the matter was garbed in mystery. Even those who wrote of it did not understand it, to say nothing of the holy angels, who themselves did not have the faintest notion of the extent of the Savior and His salvation. The church must become occupied with the Gospel of Jesus Christ. It is the appointed means of Divine enlightenment.

When Daniel was threatened

TO GOD THROUGH JESUS CHRIST

“ 27 . . . to God, alone wise, be glory through Jesus Christ forever. Amen.” The phrase “the only wise God” is not uncommon in Scripture.

It is also found in 1 Timothy 1:17 and Jude 25. “Now unto the King eternal, immortal, invisible, the only wise God . . . To the only wise God our

Savior.” This verse (16:27) is the continuation of a thought started in verse twenty-five. “Now Him who is able . . . to God, alone wise . . . ” The

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latter part of verse twenty-five, together with verse twenty-six, is parenthetical – an elaboration of God Himself. It attributes to Him what our salvation requires.

15:15. Twice in the Revelation both wisdom and power are ascribed to the Lord (Rev 5:12; 7:12).

God.” Because of His wisdom, none can condemn those whom God justifies (Rom 8:34), or lay anything to the charge of His elect (Rom 8:33). Both the Father and the Son have maintained their righteousness in saving us. God will not only be justified in all that He has said, He will also be justified in the manner in which He has saved His people from their sins. Our great God has overcome the devil without rendering him helpless during the battle. He has given him leave to exercise all of his craftiness and power, then in wisdom used those very efforts to work salvation in the midst of the earth! In bringing many sons to glory, none of them are being brought unwillingly. They are, according to His own word, “willing” in the day of His power (Psa 110:3). They have not always been so. God’s wisdom was employed to so direct them that they became willing without having to be forced to do so. This was also done without God compromising His character, will, or promises. That requires inexplicable wisdom. Only God possesses wisdom, and thus only God can save. Thus it is written, “Salvation is of the Lord” (Jonah 2:9). God alone is “able to save” (James 4:12).

While it is true that Divine power is made known in the effective rescue of lost humanity, salvation involves more than God’s power. In Christ power and wisdom are united for the purpose of extricating man from the clutches of the wicked one, and bringing him to glory. Thus it is said of the Savior, “But unto them which are called, both Jews and Greeks, Christ the power of God, and

The wisdom of God is a subject the Spirit often develops. All of His works have been made “in wisdom” (Psa 104:24). “His understanding,” we are told, “is infinite” (Psa 147:5). It is characterized by both depth and richness (Rom 11:33). Salvation is, in fact, God abounding toward us “in all

wisdom” (Eph 1:8). This is the very quality God is displaying to heavenly hosts through His dealings with “the church” (Eph 3:10).

the wisdom of God” (1 Cor 1:24). In fact, Jesus is, by God, “made unto us wisdom . . . ” (1 Cor 1:30).

The marvelous dealings of God with the Jews and Gentiles is encapsulated in the words, “O the depth of the riches both of the wisdom and knowledge of God!” (Rom 11:33). The appointed role of preaching in the economy of salvation is declared to have been due to God’s “wisdom” (1 Cor 1:21). When the Gospel is declared in truth, it is said to be the declaration of “the wisdom of God in a mystery” (1 Cor 2:6-7). The immensity and diverseness of salvation is referred to as God abounding “toward us in all wisdom and prudence” (Eph 1:8). Now, through the church, the “manifold wisdom of God” is being displayed to eager and inquiring heavenly hosts (Eph 3:10).

GLORY THROUGH JESUS CHRIST “ . . . be glory through Jesus Christ for ever.” It is essential that God be glorified, for “all things are of God” (2 Cor 5:18). This is particularly evident in salvation, which is the most extensive display of Divine power and wisdom. For “the only wise God” to receive glory involves the recognition of what He has done. This will not be prompted by a consideration of nature, although that does cause one to give glory to God in a measured way. However, nature is not the object of Divine attention. It is man that has moved God to consideration.

Yet, this text is not simply affirming that God is “wise.” Nor, indeed is it only saying He is all wise. It is not the quality of His infinite wisdom that is the subject here, but its absolute uniqueness. He is the “ONLY wise God.” There is no wisdom outside of His own. All other forms of valid wisdom come from Him. Everything else is obsequious and pretentious. No other God is wise, or, to put it another way, no other wisdom is valid.

SALVATION IS AN EXHIBITION OF DIVINE WISDOM The Lord is known for His wisdom as well as His power. It is written, “He hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heavens by His discretion” (Jer 10:12). The same statement is made again in Jeremiah

Thus, when David studied the vast universe, together with its complexities, he burst forth in praise. “When I consider Thy heavens, the work of Thy fingers, the moon and

The fact that God can be “just and the Justifier of him which believeth in Jesus” (Rom 3:26), confirms that He is “the only wise

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the stars, which Thou hast ordained; What is man, that Thou art mindful of him? and the son of man, that Thou visitest him?” (Psa 8:3-4). The “sweet Psalmist of Israel” (2 Sam 23:4) knew something of the intricacies of nature. The heavens belong to God – they were His. The moon and the stars were ordained by Him, and fulfill their destiny in strict accordance with His appointments. Yet, God’s attention is not focused on the heavens, or the various bodies that occupy them. He has not visited nature, but man. There – upon man – is where He has placed His attention and love. He is mindful of man – mindful enough to provide a Savior for him, an inheritance, and a place of dominion in the world to come.

Him. In giving that glory to Him, we ourselves will reap eternal benefits.

marvelous exposition throughout the ages to come.

This glory is “forever.” That is, the effects of it will ripple throughout eternity. As the ceaseless cycles of eternity roll on, the glory that is given to God because of His great salvation will never wane or diminish. I can only imagine the swells of glory increasing, and being magnified in the “ages to come.” In fact, the Spirit makes a point of this very thing. “But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus” (Eph 2:4-7). The grace that brought salvation, taught us how to live, and made us what we are, will be the subject of inquiry and

That is the grand purpose of God! He has, in salvation, unveiled an aspect of His Person that never before has be seen so extensively – His grace. In the display and working of that grace, He has employed His “manifold wisdom,” and it has delighted and instructed the heavenly hosts. How fitting, therefore, that those who are being saved also be earnest students of this grace, inquiring into it, and receiving the rich bounty that flows from it. The church is to be noted for its embrace and proclamation of the grace of God. Here, in this day of salvation, among the people of God, His grace can be both experienced and comprehended, enjoyed and perceived. Let it not be strange to any one of us.

It is THAT work that produces the glory of reference. That is why it is said to come “through Jesus Christ.” That is a description of His redemptive capacity. Regarding His humanity, He is “Jesus.” Regarding His commission, He is “Christ.” God is so exalted, and His wisdom so infinite, that glory can only be given to Him “through Jesus Christ.” Thus, in our redemption, we are being suited to render Him the sort of glory that is properly due to

Having said all of that, the word “Amen” is the response of faith. It is the result of comprehending to some degree what has been said, agreeing with it, and letting the agreement be made known. There is no shame in “Amen,” no doubt, and no unbelief.

CONCLUSION

AMEN! “Amen!” What a fitting word for this marvelous Epistle! It is also the last word in the Bible: “AMEN!” (Rev 22:21). This word is used seven times in the book of Romans.

| 16:24: “The grace of our Lord Jesus Christ be with you all. Amen.” | 16:27: “To God only wise, be glory through Jesus Christ for ever. Amen.”

Etymologically it means “verily, of a truth, so be it, or certainty.” LIDDELL-

SCOTT It is also used in the sense of a strong affirmation and assent to what has been said. FRIBERG

| 1:25: “ . . . the Creator, who is blessed for ever. Amen.” | 9:5: “Christ came, who is over all, God blessed for ever. Amen.” | 11:36: “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen.” | 15:33: “Now the God of peace be with you all. Amen.” | 16:20: “The grace of our Lord Jesus Christ be with you. Amen.”

This is a Scriptural word of assent, agreement, and faith. Literally it means “verily,” “let it be so,” or “truly.” At the conclusion of an affirmation, such as those I have mentioned, it means “this is indeed true.” ROBERTSON If expressed in the spirit of thanksgiving it means, “that is the way it should be.” ROBERTSON

When the twelve curses of the

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have been placed within the grasp of our faith, and with no respect of persons. You may have imagined yourself unequal to the task of understanding the book of Romans. However, if it is true that Paul belongs to you (1 Cor 3:21-23), then this book also belongs to you. It has been provided to clarify your salvation, enable you to have a strong faith, and cause your hope to abound. Let your faith reach out and receive it. Divine assistance will be given to you. Truly, we have been blessed to sit down beside still waters, and in green pastures May your heart ponder these things often, and with profit. Now, may the Lord direct your heart.

Law were read, the children of Israel were required to say “Amen” after the reading of each one (Deut 27:15- 26).Faith, however , does not need to be commanded to say “Amen” when the working of the Lord is declared. It is a spontaneous response of joy, confirming the desire of the godly to participate in the blessing of the Lord.

s i n , r i g h t e o u s n e s s , f a i t h , justification, grace, and hope. The matter of our baptism into Christ was opened in an unprecedented way. The inner warfare produced by our faith has been delineated, together with the state of no condemnation. The role of suffering and the assistance of the Holy Spirit has been expounded. Spiritual gifts have been declared, together with brotherly love and consideration. Our relationship to the government, as well as to one another was expounded extensively. The role of Israel in the Divine economy was explained, together with the role of the conscience.

Thus we come to end of this marvelous Epistle. We have glided over its surface rather swiftly, but there are unspeakable depths in this letter. It gets down to the core of our salvation, declaring its greatest benefits and the cause of them. The words that have been expounded are all pivotal. They include the Gospel,

All of these things, and more,

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva [contact details removed], Joplin, MO 64801

A place where believers can meet, fellowship, be edified, and express themselves.

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Telephone: [contact details removed], Email: Given ([email address removed]) June: ([email address removed])

ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm

Benjamin ([email address removed]), Jonathan ([email address removed]), Eva ([email address removed]) Adah/Jason Hutchcraft ( [email address removed])

WORD OF TRUTH Website: http://wotruth.com

WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htm COMMENTARY on Romans: http://wotruth.com/Romans.htm

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INDEX TO ROMAN’S

INDEX TO ROMAN’S COMMENTARY

INTRODUCTION

THE MAN GOD USES

A GOSPEL THAT WAS PROMISED

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APOSTOLIC GREETING APOSTOLIC GREETING

INTRODUCTION

LESSON OUTLINE

FIRST THINGS FIRST

FOR YOU ALL

DIVINE WITNESS AND SERVICE

THE REQUEST

A NOBLE OBJECTIVE

THE POWER OF MUTUAL FAITH

UNFULFILLED PURPOSE

THE GOSPEL DEBT

DETERMINED TO PREACH

CONCLUSION

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