: Acts to Revelation LIBERTY HOME ACCELERATED LEARNING PROGRAM Epistles Stage Book of Romans: Part 3 374
ROMANS The Synagogue of Israel God s Wisdom (Explanation and Vindication) Romans 9-11 Paul writes these chapters to answer two questions. First, how does God look upon Israel s rejection of their Messiah? Second, how does Israel fit into God s plan for the church? I. The Sovereignty of God and Israel s Selection in the Past (Rom. 9) I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh (Rom. 9:1-3). V 9:3 Paul shared the compassion of both Moses (Exod. 32:31-32) and Christ (Matt. 23:37) over Israel s sinful condition. (See also Gal. 1:84) A. The nine spiritual advantages of this sovereign selection (Rom. 9:4-5) 1. They were Israelites (a special nation). 2. They had been adopted by God. 3. They had the glory cloud This is a reference to the shekinah cloud, that visible luminous appearance of God s presence. a. It led them across the wilderness (Exod. 13:21-22; Num. 9:17-22). b. It protected them at the Red Sea (Exod. 14:19-20, 24). c. It filled the tabernacle during Moses dedication (Exod. 40:34-38). d. It filled the temple during Solomon s dedication (1 Kings 8:10-11; 2 Chron. 5:13-14). e. It was removed during Ezekiel s time (Ezek. 10). 4. They had the covenants. a. The Abrahamic covenant Promising a mighty nation (Gen. 12:2-3, 7; 13:14-17; 15:5, 18; 17:8). b. The Palestinian covenant Promising a land (Deut. 30:3). c. The Davidic covenant Promising an eternal kingdom (2 Sam. 7:12-16; 23:5; 2 Chron. 13:5). d. The New Covenant Promising new hearts (Jer. 31:31-34). 5. They had the Law. 6. They performed services for God (ministering in both tabernacle and temple). 7. They had the messianic promise. 8. They had a regenerate ancestry (Abraham, Moses, David, etc.). 9. They were the people from which Christ came. B. The historical example of this sovereign selection (Rom. 9:6-29) 1. The example of Ishmael and Isaac (Rom. 9:6-9) Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called (Rom. 9:6-7). God chose Isaac (Abraham s son through Sarah) over Ishmael (his son through Hagar). 2. The example of Esau and Jacob (Rom. 9:10-13) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated (Rom. 9:11-13). God chose Jacob (second-born twin of Isaac) over Esau (firstborn twin). Some have been troubled over Paul s statement here in verse 13: As it is written, Jacob have I loved, but Esau have I hated. It should be noted that the statement obviously does not refer to the two boys, but to the nations they founded, namely, Israel and Edom. This Old Testament prophet Obadiah clearly tells us why God hated Edom. In each case here (9:6-13), God rejected men who had been firstborn into patriarchal families. In each case the parent wished to see the rejected one inherit the problem. Abraham pleaded for Ishmael (Gen. 17:18) and Isaac attempted to pass the blessing on to Esau (Gen 27:1, 4, 30, 33). 375
3. The example of Pharaoh (Rom. 9:14-24) a. The facts (1) God determined to pardon sinful Israel with undeserved grace. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (Rom. 9:15-16). (2) God determined to punish sinful Pharaoh with deserved judgment. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth (Rom. 9:17). V 9:17 n Some would claim that he was unfair in hardening Pharaoh s heart. It should be noted that on at least seven occasions in the book of Exodus we are told that God hardened the heart of Pharaoh (4:21; 7:3; 9:12; 10:1, 20, 27; 11:10). How are we to understand this? A partial (and only partial) answer may be found in the following observation: The manner in which a given object will react when confronted by an outside influence is wholly dependent upon the nature of that object. For example, imagine a winter scene and a frozen river. On either side is a bank of yellow clay. Suddenly the sun comes from behind the clouds and shines brightly down upon the river and the banks. What happens next? The reaction is this: The ice will melt but the clay will harden. Thus we see in nature the same outside, heavenly influence softening one object but hardening the other. n Furthermore, it should be pointed out that on four occasions we are informed that Pharaoh hardened his own heart (Exod. 7:22; 8:15, 19; 9:35). The word hardeneth in 9:18 (kabed) is translated heavy in Exodus 17:12; 18:18; Psalm 38:4; and Isaiah 1:4. Thus, God left his heart heavy with iniquities. b. The fairness Paul answers two questions here. (1) Is God righteous? Yes (Rom. 9:14, 21-24) What shall we say then? Is there unrighteousness with God? God forbid... Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? (Rom. 9:14, 21). V 9:21 Paul spends little time on this objection, simply pointing out that the potter has power over the clay he works with in choosing the kind of vessel he makes. It should be noted here (9:21) that Paul does not say God made the clay as it was, but that he worked with it. (See Jer. 18:1-6; Isa. 45:9; 64:6-8.) Two kinds of vessels are described here: The vessels of wrath fitted to destruction (9:22). This is in the middle voice, meaning to fit oneself. The vessels of mercy, which he had afore prepared unto glory (9:23). The conclusion of the matter is that hell (destruction) is the deserved destination of the sinful person, while heaven (glory) is the undeserved destination of the saved person. (2) Are we responsible? Yes (Rom. 9:19-20). Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? (Rom. 9:19-20). 4. The example from Hosea (Rom. 9:25-26) As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved (Rom. 9:25). 5. The example from Isaiah (Rom. 9:27-29) Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved... And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha (Rom. 9:27, 29). V 9:29 n In Hosea s example, God s sovereignty is seen in reference to the saved Gentiles (1 Pet. 2:9-10). n In Isaiah s example, God s sovereignty is seen in reference to the saved Israelite remnant. 376
C. The two conclusions concerning this sovereign selection (Rom. 9:30-33) 1. Through faith the Gentiles had attained righteousness without even seeking it (Rom. 9:30). 2. Through the Law Israel had not attained righteousness even after seeking it (Rom. 9:31-33). V 9:33 They looked for a bold lion; but God sent them a bleeding lamb. They wanted a throne; they were offered a cross. II. The Righteousness of God and Israel s Rejection at the Present (Romans 10) Introduction: Romans 9 and 10 should always be read together. Chapter 9 shows why some Jews are saved; and chapter 10 explains why most are lost. A. The prayer for God s righteousness (Rom. 9:1-3; 10:1-2) At the beginning of chapters 9 and 10 Paul reveals his great soul agony over Israel s lost condition. Brethren, my heart s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge (Rom. 10:1-2). B. The source of God s righteousness (Rom. 10:4-5) For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them (Rom. 10:4-5). V 10:4 We might reword this verse to say that Christ is the end of the Old Testament Law to the believer after the Cross, as George Washington was the end of the British law to the American after the Revolutionary War. (See 2 Cor. 3:6-11; Heb. 7:11-19; Gal. 3:24; Eph. 2:15; Col. 2:14.) C. The availability of God s righteousness (Rom. 10:6-8) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach (Rom. 10:8). This is true because of two historical facts. 1. The incarnation of Christ (Rom. 10:6) But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above) (Rom. 10:6). 2. The resurrection of Christ (Rom. 10:7) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead) (Rom. 10:7). D. The method of God s righteousness (Rom.10:9-10) That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved (Rom. 10:9). V 10:9-10 Some have made oral confession a condition of salvation on the basis of 10:10: For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. The Bible, of course, does not impose this limitation. Paul evidently was stressing the same truth found in James 2:20; that is, a genuine possession of Christ in one s heart will surely lead to a confession of Christ with one s mouth. The fruit will prove the root. (See Matt. 10:32; Luke 12:8; John 12:42-43; Matt. 12:34.) The method, then, of righteousness, is faith in Christ. E. The scope of God s righteousness (Rom. 10:11-13) For whosoever shall call upon the name of the Lord shall be saved (Rom. 10:13). V 10:13 Paul had earlier shown that all were lost. He now says that all can be saved. Compare the whosoever mentioned here with that in Revelation 20:15. F. The presentation of God s righteousness (Rom. 10:14-15) How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (Rom. 10:14-15). There are three reasons why God sends preachers. 1. A sinner must call upon the Lord to be saved. 2. He must believe in order to call. 3. He must hear in order to believe. 377
G. The rejection of God s righteousness (Rom. 10:16-21) 1. Isaiah had prophesied this rejection But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?... But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people (Rom. 10:16, 20-21). 2. Moses had prophesied this rejection But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you (Rom. 10:19). III. The Wisdom of God and Israel s Restoration in the Future (Rom. 11) Paul here just discussed the rejection of Israel in chapter 10. He will now show that this rejection was neither total nor final (vv 26-36). A. This restoration is assured because Israel s rejection was not total (Rom. 11:1-25). 1. The factions of Israel (Rom. 11:1-10) a. The minority group I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace (Rom. 11:1-5). This group is represented by Paul (Rom. 11:1) and Elijah (Rom. 11:2-4). V 11:4 Elijah felt he was the only believer during his day, and he actually made intercession to God against Israel (11:2). But God (who will never answer this kind of prayer, regardless of who prays it) quickly informed him that: I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal (Rom. 11:4; see also 1 Kings 19:10, 14, 18). b. The majority group (Rom. 11:6-10) What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (Rom. 11: 7). V 11:7 Both Isaiah and David predicted this. Present-day Israel is thus plagued with a three-fold blindness: n The blindness caused by the fall of Adam (Eph. 4:18) n The blindness caused by Satan (2 Cor. 4:4) n The blindness caused by God (Rom. 11:8) (1) Isaiah: Compare Romans 11:8 with Isaiah 29:10 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day (Rom. 11:8). (2) David: Compare Romans 11:9-10 with Psalm 69:22-23 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: Let their eyes be darkened, that they may not see, and bow down their back alway (Rom. 11:9-10). 2. The fullness of the Gentiles (Rom. 11:11-25) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in (Rom. 11:25). a. The definition of this period (as contrasted to the times of the Gentiles) And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21:24). (1) The fullness refers to that time span involved in the completing of the body of Christ consisting of both saved Jews and Gentiles from Pentecost to the Rapture (see Acts 15:14; 1 Cor. 12:12-13; Eph. 4:11, 13). (2) The times refers to that time span from the Babylonian Captivity until the end of the tribulation. (See Deut. 28:28-68; 2 Chron. 36:21; Dan. 9:24-27.) 378
b. The details of this period (1) The facts Paul offers a parable from nature (a) An olive tree Symbolizing the faith of Abraham (Rom. 11:16,18). For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches (Rom. 11:16). (b) Some natural branches broken off Symbolizing unbelieving Israel (Rom. 11:17), a past event (c) Some wild branches grafted on Symbolizing believing Gentiles (Rom. 11:17, 19), a present event (d) Some natural branches grafted back on Symbolizing believing Israel (Rom. 11:23-24), a future event (2) The fiction This parable does not teach that the church has replaced Israel. This parable does not teach that a believer can lose his salvation. He is simply saying that since God did not spare the nation Israel when they were apostate, he will likewise not spare an apostate church. Christendom is going in the same direction today as Israel once did, and God will reject and judge them for it. (See 1 Tim. 4:1-3; 2 Pet. 2:1-22; Rev. 3:14-22; 17:3-18.) (3) The future (a) Israel s unbelief once led to the riches of the Gentiles (Rom. 11:12). (b) Israel s belief will lead to the redemption of the globe For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? (Rom. 11:15). B. This restoration is assured because Israel s rejection was not permanent (Rom. 11:26-36). 1. The Israel of God (Rom. 11:26-32) a. To be restored through their promised Christ (Rom. 11:26) And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob (Rom. 11:26). V 11:26 Note: In the previous verse (11:25), Paul describes this future restoration as a mystery. n A mystery in the Bible is a previously hidden truth, not revealed in the Old Testament, but declared and, at times, explained in the. n There are 12 such mysteries. Without amplification, these are: l The mystery of the kingdom of heaven (Matt. 13:3-50; Mark 4:1-25; Luke 8:4-15) l The mystery of the Rapture (1 Cor. 15:51-52; 1 Thess. 4:16) l The mystery of the church as the body of Christ (Eph. 3: 1-11; 6:19; Col. 4:3; Rom. 16:25) l The mystery of the church as the bride of Christ (Eph. 5: 28-32) l The mystery of the indwelling Christ (Gal. 2:20; Col. 1:26-27) l The mystery of the incarnate Christ (Col. 2:2, 9; 1 Cor. 2:7) l The mystery of godliness (1 Tim. 3:16) l The mystery of iniquity (2 Thess. 2:3-12; Matt. 13:33) l The mystery of Israel s present blindness (Rom. 11:25) l The mystery of the seven stars (Rev. 1:20) l The mystery of Babylon the harlot (Rev. 17:5, 7) l The mystery of God (Rev. 10:7; 11:15-19) n In Romans 11:25 the mystery is that blindness in part is happened to Israel until the fullness of the Gentiles be come in. b. To be restored through their promised covenant (Rom. 11:27) For this is my covenant unto them, when I shall take away their sins... For the gifts and calling of God are without repentance (Rom. 11:27, 29). 2. The God of Israel (Rom.11:33-36) O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen (Rom. 11:33-36). 379
The Temple of God: God s Will (Transformation and Exhortation) Romans 12-16 I. Personal Responsibilities for All the Redeemed (Rom. 12:1-15:13) A. The believer and self (Rom. 12:1-2) 1. What he is to offer: Body dedication I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service (Rom. 12:1). V 12:1 n Note: Paul does not issue a curt command, but rather a pleading request. Loving service simply cannot be commanded. This is the language of grace and the method of the apostle. (See also 1 Cor. 4:16; Eph. 4:1; 1 Tim. 2:1; contrast this with Luke 12:20.) n What is the believer invited to do? He is to present his body a living sacrifice, holy, acceptable unto God. Note: l It is to be his body. God is not primarily interested in our time, talents, or treasury. The only gift which satisfies the Redeemer Creator is the body of his redeemed creature. (See 1 Cor. 3:16; 6:19-20; 2 Cor. 8:5.) l It is to be his living body. Sometimes it is easier to die for the Lord than it is to live for him. l It is to be a separated (holy) living body. n Why is the believer invited to do this? l Because he has already experienced God s mercy. All other faiths make sacrifice the root of mercy, but Christianity makes it the flower. (Contrast this with 1 Kings 18:26-29; 2 Kings 3:26-27.) l Because it is not only the proper and requested course of action, but also the practical and reasonable route. F To the sinner, God says, Come now, and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isa. 1:18). The proper and practical thing for the sinner to do is to give God his heart. F To the saint, God says, Present your bodies... unto God, which is your reasonable service. The proper and practical thing for the saint to do is give God his body. 2. What he is to avoid: Worldly conformation And be not conformed to this world (Rom. 12:2a). 3. What he is to achieve: Godly transformation But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God (Rom. 12:2b). V 12:2 The word transformed is metamorpheo in the Greek, from whence we get our word metamorphosis, that biological change whereby a caterpillar becomes a butterfly. The same word is used in the transfiguration of Jesus in Matthew 17:2. (See also 2 Cor. 3:18.) This transformation refers to that act of a believer arranging his outward position so that it agrees with his inward condition. (See 1 Pet. 1:14; 1 John 2:15.) The renewing of the mind here in 12:2 is probably a reference to constant Bible study and prayer (Eph. 4:23; Col. 3:10). This daily renewing is the only safeguard against failure (1 Cor. 9:24-27). B. The believer and service (Rom. 12:3-21) For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith (Rom. 12:3). 1. The tools for Christian service Seven gifts of the spirit (Rom. 12:4-8). 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. 12:4-5). Having then gifts differing according to the grace that is given to us (Rom. 12:6). a. Foretelling and forthtelling (Rom. 12:6) b. Serving (Rom. 12:7a) c. Teaching (Rom. 12:8b) d. Exhorting (Rom. 12:8) e. Giving (Rom. 12:8) 380
f. Ruling (Rom. 12:8b) g. Mercy showing (Rom. 12:8c) 2. The techniques of service A list of 24 commands from the Spirit (Rom. 12:9-21). Let love be without dissimulation. Abhor that which is evil; cleave to that which is good (Rom. 12:9). V 12:9 To dwell above, with saints in love, that will indeed be glory; to dwell below with saints we know, well, that s a different story! a. How to deal with one s friends (Rom. 12:10, 13-15) Be kindly affectioned one to another with brotherly love; in honour preferring one another.... Distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep (Rom. 12:10,13-15). V 12:15 We are to rejoice with them that do rejoice, and weep with them that weep. Jesus did this (John 2; 11). (The theological reason for this is discussed in 1 Cor. 12:26.) b. How to deal with one s foes (Rom. 12:17-21) Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head (Rom. 12:19-20). V 12:20 We are to destroy our enemies. The way we are to do this is to make them our friends (12:18-21). Two classic Old Testament examples of this are found in David s treatment of King Saul (1 Sam. 24, 26) and Joseph s attitude toward his brothers (Gen. 45). C. The believer and society (Rom. 13:1-14) 1. The what of the matter a. His duties toward the rulers of the state (Rom. 13:1-7) Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour (Rom. 13:1, 7). V 13:1-7 n He is to be in subjection to the higher powers, for the powers that be are ordained of God (13:1). The Bible teaches that a child of God is not to love the systems of this world, or be conformed to its patterns, but nevertheless is to obey its laws. The Scriptures present both a separation from and a submission to the state on the part of the Christian (Titus 3:1; 1 Pet. 2:13). The Jews of the Roman Empire were notoriously bad citizens. They refused to obey and used Deuteronomy 17:14-15 as their proof text. However, Paul taught subjection to the state in spite of the shameful and shabby treatment he had often received at its hands (Acts 16:22-24, 37-38; see Prov. 8:15-16; Dan. 2:21; 4:17; John 19:10-11). Thus, human government is a divine institution given by God after the flood (Gen. 9) to assure order and prevent anarchy (see Judg. 17:6). n He is to know that whosoever therefore resisteth the power, resisteth the ordinance of God (13:2). It should be noted that Paul is here establishing general principles to guide the Christian living in a society governed by laws. He does not deal with what action the believer is to take when these laws are immoral or unscriptural. This question is answered in another passage (Acts 5:29). n He is to render tribute (federal and local taxes), and custom (sales taxes to the coffers of the state), and fear and honor to the keepers of that state (13:7). A man once stopped D. L. Moody in Chicago and asked him where he was going. The great evangelist replied, To cast my vote in the forthcoming elections. Somewhat shocked, the man admonished him, But, brother Moody, don t you realize you are a citizen of heaven and that this world is not your final home? Moody smiled and said, That s true, but in the meanwhile I pay my taxes in Cook County! 381
b. His duties toward the rest of the state (Rom. 13:8-10) Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law (Rom. 13:8, 10). V 13:8-10 This passage does not prohibit a Christian from buying a home or car on the installment plan. Taken in context, it simply says we are to pay our debts to society. Paul has already said, however, that all believers owe the Gospel to the unsaved with whom they come into contact (Rom. 1:14). 2. The why of the matter And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light (Rom. 13:11-12). V 13:12 Paul speaks of the night as almost over, while Jesus says it is yet to come (John 9:4). Both are right. To the saint, the day breaks; but to the sinner, the night comes. This present world is the only hell the Christian will ever know, and it is the only heaven the unsaved will experience. This long night of sin has extended for thousands of years, beginning with Adam s rebellion. But the Morning Star has already appeared (Luke 2). Soon the Sun of Righteousness will arise with healing in his wings. Every single epistle writer believed this. (See 1 Cor. 15:51; 1 Thess. 4:16; James 5:8; 1 Pet. 4:7; 1 John 2:18, 28; Jude 18.) Especially to be noted is Paul s phrase, the day is at hand in verse 12. This is the first of at least ten important days in the Bible, all future. These are: n The day of the Rapture (Rom. 13:12; Eph. 4:30; Phil. 1:6, 10; 2:16; Heb. 10:37; 2 Pet. 1:19) This may be regarded as a literal 24-hour day. n The judgment seat of Christ day (1 Cor. 3:13; 5:5; 2 Tim. 1:18; 4:8; 1 John 4:17) This may be regarded as a literal 24-hour day and will include only Christians. n The Day of the Lord (Joel 1:15; 2:1-2, 11, 31; Acts 2:20; 2 Thess. 2:3; Rev. 6:17) This day covers the entire tribulation, a period of seven years. n The day of Christ s second coming (Matt. 24:36; 26:29; 1 Thess. 5:2-4; 2 Thess. 1:10) This may be regarded as a literal 24-hour day. n The day of Armageddon (Rev. 16:14) This may be regarded as a literal 24-hour day. n The resurrection of the just day (John 6:39-40, 44, 54; 11:24) This may be regarded as a literal 24-hour day and includes all Old Testament saints and tribulational believers. n The fallen angel judgment day (Jude 6) This may be regarded as a literal 24-hour day. n The day of Christ (1 Cor. 1:8; 2 Cor. 1:14; 2 Tim. 1:12)-This day covers the entire millennium, a period of 1,000 years. n The great white throne judgment day (Matt. 7:22; 11:22; John 12:48; Acts 17:31; Rom. 2:5, 16; 2 Pet. 2:9) This may be regarded as a literal 24-hour day. n The new creation day (2 Pet. 3:7-13) This may be regarded as a literal 24-hour day. Paul then exhorts the believer to put on the armor of light (13:12; see Eph. 6:10-17 for the specific pieces of this armor). 3. The who of the matter But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof (Rom. 13:14). D. The believer and weaker saints (Rom. 14:1-23) 1. No believer is to be judged by another down here. a. We are not to criticize his legalism (Rom. 14:1-9) For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord s (Rom. 14:7-8). (1) Don t judge in matters of diet (Rom. 14:2-3) Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him (Rom. 14:3). 382
(2) Don t judge in matters of days (Rom. 14:5-6) He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks (Rom. 14:6). b. We are not to corrupt our liberty (Rom. 14:13-23) I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost... Let us therefore follow after the things which make for peace, and things wherewith one may edify another... It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak (Rom. 14:14-17,19, 21). 2. All believers will be judged up there (Rom. 14:10-12) But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God (Rom. 14:10-12). V 14:12 There are some 14 special categories of judgment in the Bible. In the book of Romans Paul refers to at least four of these. n The Garden of Eden judgment of Adam (Rom. 5:12) n The Calvary judgment of Christ (Rom. 4:25) n The judgment seat of Christ (Rom. 14:10) n The tribulational judgment of Satan (Rom. 16:20) E. The believer and the Savior (Rom. 15:1-13) The earthly ministry of Christ is presented here as a pattern for Christians. (See also 1 Pet. 2:21-25.) 1. It was a sacrificial ministry We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification (Rom. 15:1-2). For even Christ pleased not himself (Rom. 15:3a). 2. It was a suffering ministry But, as it is written, the reproaches of them that reproached thee fell on me (Rom.15:3b). 3. It was a sharing ministry (Rom. 15:1, 7) Wherefore receive ye one another, as Christ also received us to the glory of God (Rom. 15:7). 4. It was a settling ministry For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ... Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost (Rom. 15:4, 13). 5. It was a sure ministry (Rom. 15:8-12). a. To the Jews Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Rom. 15:8). b. To the Gentiles (Rom. 15:8-12) And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name (Rom. 15:9). II. Personal Remarks to the Roman Redeemed (Rom. 15:14-16:27) A. Paul reviews his past (Rom. 15:14-21). 1. He mentions his specialized ministry That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost (Rom. 15:16). 2. He mentions his miracles Through mighty signs and wonders, by the power of the Spirit of God (Rom. 15:19a). 383
V 15:19a The book of Acts records many of Paul s miracles: n Striking a sorcerer with blindness in Paphos of Cyprus (13:11-12) n Various miracles in Iconium (14:3-4) n Healing a cripple in Lystra (14:8-18) n Curing a demoniac girl in Philippi (16:16-18) n Healing many of diseases and demons at Ephesus (19:11-12) n Raising Eutychus at Troas (20:9-10) n Restoring Publius s father of a fever and healing others on the Isle of Melita (28:8-9) 3. He mentions his mission field So that from Jerusalem, and round about unto Illyricum [modern Yugoslavia], I have fully preached the gospel of Christ (Rom. 15:19b). 4. He mentions his modus operandi Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man s foundation (Rom. 15:20). B. Paul previews his future. 1. He determines to visit them at a later time, as he goes to Spain (Rom 15:22-24, 28-29). V 15:29 The Pillars of Hercules, the westernmost reaches of mainland Europe, and the civilized world in his day, beckoned to Paul. Did he later get to Spain? Just before his death he would write, I have finished my course (2 Tim. 4:7). Since Spain was on his itinerary we assume he did indeed get there. 2. He desires their prayers at the present time, as he goes to Jerusalem (Rom. 15:25-27, 30-32). But now I go unto Jerusalem to minister unto the saints (Rom. 15:25). a. The request for their prayers Now I beseech you, brethren, for the Lord Jesus Christ s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me (Rom. 15:30). b. The reason for their prayers That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints (Rom. 15:31). 3. He delivers greetings to his many Roman friends. a. Special greetings to three (Rom. 16:13) I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. Greet Priscilla and Aquila my helpers in Christ Jesus (Rom. 16:1-3). b. General greetings to 25 (Rom. 16:4-16) Salute one another with an holy kiss. The churches of Christ salute you (Rom. 16:16). V 16:3 Paul briefly leaves the mountain peaks of doctrine to come down to the pavements of Rome. He began his epistle by saying that without ceasing I make mention of you always in my prayers (1:9). At the end of his letter he mentions no less than 28 of them by name. 4. He denounces troublemakers (Rom. 16:17-18) 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). V 16:17 n The gives three reasons for dismissing a member from the fellowship of a local church. l For troublemaking (Rom. 16:17; 2 Thess. 3:6; Prov. 6:19). Note: When Paul finally reached Rome, he found those troublemakers hard at work. (See Phil. 1:14-18; 3:18.) l For immorality (1 Cor. 5) l For heresy (Titus 3:10) n The procedure for dismissing such a person is described in 1 Corinthians 5:4 and Matthew 18:15-17. (See also 2 Thess. 3:14-15.) 384
5. He declares the doom of Satan (Rom. 16:20) And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen (Rom. 16:20). V 16:20 This prophecy of the bruising of Satan will be fulfilled in a two-fold manner: n When he is cast into the bottomless pit for a thousand years during the millennium (Rev. 20:1-3) n When he is cast into the lake of fire forever after the millennium (Rev. 20:10) 6. He delivers his final benediction (Rom.16:24-27) The grace of our Lord Jesus Christ be with you all. Amen. Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever (Rom. 16:24-27). V 16:24 Paul both begins and concludes this as he does with all others by commending his readers to the grace of God. Note: n The introduction to his epistles: l Romans 1:7b Grace to you and peace from God our Father, and the Lord Jesus Christ. l 1 Corinthians 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. l 2 Corinthians 1:2 Grace be to you, and peace from God our Father, and from the Lord Jesus Christ. l Galatians 1:3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ. l Ephesians 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. l Philippians 1:2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. l Colossians 1:2b Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. l 1 Thessalonians 1:1b Grace be unto you, and peace from God our Father, and the Lord Jesus Christ. l 2 Thessalonians 1:2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. l 1 Timothy 1:2b Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. l 2 Timothy 1:2b Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. l Titus 1:4b Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. l Philemon 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ. n The conclusion to his epistles: l Romans 16:24 The grace of our Lord Jesus Christ be with you all. l 1 Corinthians 16:23 The grace of our Lord Jesus Christ be with you. l 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. l Galatians 6:18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. l Ephesians 6:24 (NIV) Grace to all who love our Lord Jesus Christ with an undying love. l Philippians 4:23 (NIV) The grace of the Lord Jesus Christ be with your spirit. l Colossians 4:18 Grace be with you. l 1 Thessalonians 5:28 The grace of our Lord Jesus Christ be with you. l 2 Thessalonians 3:18 The grace of our Lord Jesus Christ be with you all. l 1 Timothy 6:21b Grace be with thee. l 2 Timothy 4:22 The Lord Jesus Christ be with thy spirit. Grace be with you. l Titus 3:15b Grace be with you all. l Philemon 25 The grace of our Lord Jesus Christ be with your spirit. 385