Truth Magazine

By Melvin Curry

(Romans 14:19)

When Paul affirmed that “there is no distinction between Jew and Greek: for the same Lord is Lord of all” (Rom. 10:12), he was fully aware of the problems posed by the fellowship of Christians with such different religious backgrounds. The Greeks were used to change, continually adjusting to many new and strange doctrines being introduced into their religious tradition; the Jews, however, for many centuries had submitted themselves to the absolute and immutable law of God. It was not an easy matter for them to change, even when the Messiah came. Not long before Paul wrote Romans, a group of Jewish Christians had gone from Jerusalem to Antioch “and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved” (Acts 15:1). The crisis precipitated by their demand necessitated a clarification of the basis of fellowship between Jewish Christians and their Gentile brothers who had not been circumcised. The problem was finally resolved in a meeting with the apostles at Jerusalem. But there remained other questions that had not been fully clarified in the apostolic decrees, such as the conditions under which meat sacrificed to idols could be eaten and the keeping of Jewish holy days. It was to these matters that Paul turned his attention in the fourteenth chapter of Romans.

General Principles

Several fundamental principles had to be respected by both parties in the dispute over dietary regulations and religious festivals. First, the Lordship of Jesus had to be maintained: “Christ died and lived again, that he might be Lord both of the dead and the living” (Rom. 14:9). “The rights of the Lord” had to be respected when anyone asserted his individual liberty. Second, the parties in dispute were to be aware of the judgment of God: “Each one of us shall give account of himself to God” (Rom. 14:12). One Christian’s judgment of another always had to be made within the context of his own judgment by God. Third, each individual’s faithfulness to God was placed in jeopardy by an uneasy conscience: “Let each man be fully assured in his own mind” (Rom. 14:5). Paul made this point plain, “Happy is he that judgeth not himself in that which he approveth. But he that doubteth is condemned if he eat” (Rom. 14:22, 23). Fourth, the opposite party in the dispute had to be considered ahead of oneself: “It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth” (Rom. 14:21). The weak brother was not to be run over roughshod; if he were led by the example of another to do what he believed to be wrong, he would be brought to grief and eventually overthrown and destroyed. Thus an activity one man had considered to be wholly right and good might be spoken of as “evil” because his action had destroyed one “for whom Christ died” (Rom. 14:15).

Specific Terms

The proper interpretation of Romans chapter fourteen necessitates that certain expressions be understood in context. For instance, consider the word “faith.” Paul says, “Whatsoever is not of faith is sin” (Rom. 14:23). Some believe the word “faith” is used here in an objective sense, referring to the faith revealed. They affirm from this passage, therefore, that any action not authorized by the Bible is sinful. Although I agree with the conclusion reached, this interpretation woefully misrepresents what Paul intends to say. He uses the term “faith” in a subjective sense. To act in faith means to believe that what one does is right; faith reflects a clear conscience (Acts 23:1; 1 Tim. 1:5).

It is often assumed that the Christian who is “weak in faith” is always wrong, and the one who is “strong” is always right. Paul classifies himself as strong in Romans 15:1, and presumably he is right in what he practices, but in First Corinthians the strong brothers who participate in a pagan festival, “sitting at meat in an idol’s temple” (1 Cor. 8:10), are condemned. Paul tells them, “Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord and of the table of demons” (1 Cor. 10:21). If one keeps in mind that the terms “weak” and “strong” pertain to matters of conscience which are subject to errors of judgment, he will not automatically be led to despise the weak brother.

In Romans 14:1 Paul admonishes that the brother who is “weak in faith” is to be received, but “not for decision of scruples” (me eis diakriseis dialogismon). The King James Version translates the Greek into English as “not to doubtful disputations.” Some commentators leave the impression that Paul does not believe Christians should debate about inferences nor attempt “to settle doubtful points” (NEB). It must be recognized, however, that matters of difference between strong and weak brothers are not necessarily to be considered indifferent matters. At least one party in dispute usually believes that participation in such activities would constitute sin.

I prefer to translate the phrase under consideration “not in order to judge his thoughts,” so as to judge his actions unacceptable and to consider him unworthy of fellowship. Paul says later on, “Let not him that eateth set at nought him that eateth not . . . Who art thou that judgest the servant of another” (Rom. 14:3, 4)? The strong brother obviously considers the weak brother’s position wrong, but if what the weak brother believes is not forced on others, he must be left to answer for himself “before the judgment-seat of God.” Otherwise, if the weak brother’s resistance is shaken and under pressure he is led to eat meat sacrificed to idols, he will be overthrown or destroyed by doing something he considers to be a sin.

Paul mentions that the weak brother may be “grieved” (Rom. 14:15). The thought is not that he merely dislikes what the strong Christian is doing. If Paul meant that Christians are not to engage in any activity considered inappropriate by others, one’s liberty would be restricted to the point of absurdity. The grief referred to here-results from a guilty conscience; the weak brother has been encouraged by the conduct of the strong brother to engage in an action that he believes is wrong. Consequently, the example of the strong has become “a stumbling block” and “an occasion of falling.” It has allured, enticed, and tripped up the weak brother so that he has fallen into sin. How could one be walking in love and do such a thing to a brother in Christ?

Food, Drink, and Holy Days

Perhaps a brief discussion of specific problem areas mentioned in Romans fourteen is in order. First, there is the problem of eating “meat” (broma, Rom. 14:15, 20), specifically the eating of animal flesh (kreas, Rom. 14:21). For the Jewish Christians who were “weak in faith” there were at least three problems associated with eating animal flesh: some flesh was unclean because it violated the dietary laws in the Old Testament, other flesh was prohibited because it contained blood, and some could not be eaten because it had been sacrificed to idols (Acts 15:29, 21:25; 1 Cor. 8:1, 4, 7, 10; 10:19, 28; Rev. 2:14, 20). Part of the sacrificial tueat “was burned on the altar, part was eaten at a solemn meal in the temple, and part was sold in the market for home use” (Arndt and Gingrich Lexicon, p. 220). The problem was so acute in Gentile communities that some Jews dared only to eat herbs, avoiding any possible contamination.

Paul affirms the position of the strong: “Nothing is unclean of itself” (Rom. 14:14), a truth taught elsewhere in the New Testament (Matt. 15:11; Mark 7:18, Acts 10:14-24; 1 Tim. 4:4). He is quick to add, however, “Save to him who accounteth anything to be unclean, to him it is unclean” (Rom. 14:14), implying that when a Christian considers certain meat to be unclean, an innocent practice becomes “evil” for him if he eats “with offense” (Rom. 14:20).

Second, Paul mentions the problem of drinking wine (oinas, Rom. 14:21). Oinos is used in the New Testament both for grape juice and fermented wine. Just what Paul has in mind here is not certain. Several suggestions are offered in the commentaries: some appeal to the total abstinence required of the Nazirites (Num. 6:3) and the Rechabites (Jer. 35:6); others think Paul refers to the wine used in pagan worship; still others find here the problem of compulsive drinking. Whatever the specific problem, Paul admonishes the strong to “bear. the infirmities of the weak” (Rom. 15:1), affirming that “it is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth” (Rom. 14:21).

The third problem concerns the observance of special days. Paul never tolerated the binding of Jewish holy days on Gentile Christians (Col. 2:16; Gal. 4:10, 11); however, he permitted the observance of such practices by Jewish Christians so long as they did not bind them on others. Some Jewish Christians could not bring themselves to abandon the observance of Sabbaths and holy days after they were baptized into Christ; not to rest on the Sabbath would have violated their consciences. Paul’s rule is: “Let each man be fully assured in his own mind” (Rom. 14:5). Let the person with the conscience problem answer to God, but let him keep his practice to himself. The strong is not to “set at naught” the weak in such matters; nor is the weak to judge the strong.

Application Today

The teaching of Paul in Romans fourteen concerning the liberty of individual action is not to be construed as license to sin. The Christian is always free to do what is right; he is never free to do what is wrong.

No Christian will escape the judgment of God in respect to any action he chooses to perform. Whether one is fully persuaded that a deed is right or doubts that he may perform it with God’s approval does not preclude the judgment. As Paul observed, “With me it is a very small. thing that I should be.judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord” (1 Cor. 4:3, 4).

No Christian, strong or weak in faith, has a right to refuse what Christ says. We all belong to the Lord; His will must be our will. For this reason also, I prefer not to designate the activities in Romans fourteen “indifferent matters.” One can be dead wrong with a clear conscience. Whatever we do, let us remember that “we are the Lord’s” (Rom. 14:8).

No Christian, strong or weak in faith, has a right to raise a private practice to the level of public worship, wherein all present are required to participate. Brethren have been able to disagree on hundreds of issues without withholding fellowship from one another. .But issues such as the use of instrumental music in worship or the contribution to human institutional arrangements from the treasury of the local church have divided brethren because some Christians are compelled to violate their consciences in the performance of these activities. “Let. each man be fully assured in his own mind” (Rom. 14:5) before he participates, but also remember that “we that are strong ought to bear the infirmities of the weak, and not to please ourselves” (Rom. 15:1). Respect for these simple principles by both “strong” and “weak” Christians would have avoided many divisions that have occured within the body of Christ.

Finally, no Christian has a right to use individual freedom as an excuse for learning the truth. Paul does not intimate that Christians are to cease from arguing their differences. Brethren must be free to preach and teach what they believe to be the truth, always being careful to listen to opposite views, and, above all else, studying what God has to say on the issue at hand.

Brethren, “let us follow after things which make for peace, and things whereby we may edify one another” (Rom. 14:19).

QUESTIONS

1. Contrast the religious backgrounds of Jews and Gentiles.
2. What specific issues created a problem at Rome?
3. What four principles were all parties to respect while dealing with their differences?
4. How does Paul use the word “faith” in Romans 14:23?
5. To what do the terms “weak” and “strong” pertain?
6. What will finally become of the brother who is pressured into violating his conscience?
7. When the Holy Spirit warns us against causing our brethren grief, he thereby forbids us from ever doing anything that another brother dislikes. Discuss whether this is true or false.
8. Why did the Jews have scruples of conscience with regard to certain observances regarding meats, drinks and days? Were these things observed in public worship assemblies: or by the action of each individual on his own?
9. Since we are to follow things which make for peace, we are free to receive and bid God speed to those who use instrumental music in public worship, and free to be received by them. Would this be a fair modern application of Romans 14?
10. What are some modern questions which an individual can settle to his own satisfaction, keeping his conscience clear, without making his own conclusion a guide for everyone else’s conscience?

Truth Magazine XXIII: 1, pp. 28-30
January 4, 1979

By Dee Bowman

The epistle to the Romans is one of the most enlightening books in the Bible. It is demanding, practical, and by its very design makes confidence and encouragement possible for every Christian in every age. The book has a basic two-fold goal. First, it brings all men under the condemnation of sin (3:10; 3:23). Secondly, it gives all men the assurance that they can be saved from such sin by obedience to the gospel of Christ which is described in Paul’s thematic (1:16) as “the power of God unto salvation to everyone that believeth; to the Jew first and also to the Greek.” The entire process is viewed in miniature in 6:23 where Paul says, “the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”

The twelfth and thirteenth chapters of this great discourse constitute the most practical part of the entire treatise, citing those things which comprise the obligations and responsibilities which pertain to the individual disposed to giving himself as a living sacrifice unto God. In these chapters, it becomes obvious that the entire relationship between God and man is not at all national, nor does it have anything to do with genealogy, but is a very personal matter between the individual and God. Paul affirms such in 2:6 when he says that God “will render to every man according to his deeds . . . .” In this same connection, he declares vehemently in verse 11 that, “there is no respect of persons with God.”

The axis on which the context of our study turns is found in the first verses of chapter 12. “1 beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God.” In the following two chapters are to be found a number of timely admonitions which pertain to the giving of oneself a such a living sacrifice unto God.

At the outset we observe the function of the individual in this most practical advice. Paul indicates that a man is capable of the presentation of his body in sacrifice to God by the mere fact that he enjoins its doing. It is not a matter of coercion, nor is it the action of some automaton performing by some sort of law of necessity, but a predetermined, purposeful, and very personal voluntary process. Every person must present his own body (cf. Rom. 6:17), for the assignment can be carried out no other way.

Such service is reasonable. It is reasonable because of the case Paul has so carefully prosecuted to this point. Its assignment comes as a direct result of the foregoing information concerning salvation. Since God has concluded the Gentile under sin because of his disdain for the law (Chapter 1), and since he has likewise pronounced the Jew guilty because of his disregard for the law (Chapter 2), and since he has shown both the possibility of justification by obedience to the faith of the gospel (Chapter 5, following), it is only sensible or reasonable that each person present his body as a living and active offering to God Almighty.

Such a presentation is accomplished by a transformation from the world. The process is described in both positive and negative terms. First, “be not conformed (fashioned) according to this world.” Positively, be rather “transformed.” This action is again sensible and requires the “renewing of your mind,” which implies a change in the “morph” or the essential part of man. All such action is an effort to “prove” the word of God. The term “prove” is an assayers’ term used to describe the action of ascertaining the genuineness of metals, and is here used in the sense of testing and trying to deduce the pure truth.

The responsibility of presenting one’s body as an active sacrifice to God is the most serious action if life. It means that one’s love for God is so intense that he offers himself entirely to God. In doing so, he completely releases himself without reservation to the doing of the bidding of God regardless of consequences. As such a devotee, he rids himself of his own selfish intentions and purposes and bows his entire being in meek submission to God. Let there be no mistake about it, to offer oneself as a living sacrifice to God, holy, acceptable is not a flippant or trivial act, but a mature, deliberate and serious pledge of total allegiance to the Sovereign of us all.

Man’s Areas of Operation

Every man operates in several spheres of influence simply as a result of his being a social creature. In this text, Paul will treat all of them as they each relate to the offering of oneself as a sacrifice to God. Notice carefully that at no time does the Christian ever lose his identity when he changes from one area of operation to another. Whenever, wherever he is, he must operate as one who has emphatically dedicated himself to the service of his master.

Responsibility To The Church (12:3-8)

The chuch is people. One who has determined to present himself in service to God must necessarily participate with others who share his same determination. Such action is not only necessary, but commanded (Heb. 10:23-25). This “body” of believers is the church (Eph. 1:22-23; Col. 1:18). At the time of this writing the church had the need of spiritual gifts for its growth and spiritual well-being. Since there is a seeming propensity to elevate those who have some special talent (whether miraculously bestowed or a natural endowment does not matter) to a place of prominence, there is also a human tendency for those who receive such accolades to be high minded or heady. The man who presents his body to God must not be so inclined toward excessive and inordinate self confidence, realizing that his abilities are not of his own doing, but are provided by God. The man of God will be impressed with the need for all the various parts of the body to work together toward the accomplishment of the common goal. It is God who bestows all gifts (then as now) and recognition of that fact will cause the converted man of God to be more interested in the proper use of them than in glorying because he is possessed of them. Paul resultantly advises that he who prophecies should let it be according to what has been allowed him for its doing; he who ministers let him be content with his duty to minister; he who exhorts should pay attention to his own area of service; he who gives should give sincerely and not for public spectacle; he who teaches should attend to his own duties; and he who shows mercy should do so without begrudging his actions. In the church every man should do what he can.

Responsibility To All Men (12:9-16)

All of man’s actions should have one motive – love. Such unpretended love is not only necessary for those with whom he shares his filial relationship in the church, but for all men everywhere. For the Christian who seeks to offer his body as a living sacrifice to God, such love must extend to every area of his life and the guiding principle which regulates his every activity is to love the good and abhor that which is evil. This love will seek the best interests of all with whom he has to do.

Several things are set forth as illustrations of the type of actions which are characteristic of one who has so renewed his mind. He will not be lazy as regards his various obligations; he will be deeply devoted in his service to God (12:11). He will be seen happily rejoicing in the hope that is in Christ Jesus; he will endure meekly the vicissitudes of life; he will derive strength for the day by regular prayer to God (12:12). He is charitable to those of his kinship; he is careful to entertain strangers (12:13). He is not spiteful, but invokes blessings even on those who would do him harm (12:14). He is empathetic, involved in both the joy and the sorrow of those with whom he has contact (12:15). And he has a certain sameness toward everyone. He treats all with the same devotion and attention, be they rich or poor, educated or illiterate. And he calls no special attention to his own accomplishments, nor does he take any special pride in his own deeds. In short, he is not fashioned according to the world, but transformed to a higher and more quality existence.

Responsibility Toward Adversaries (12:17-21)

God has never assumed that man would live in a troublefree society. He has, nonetheless, imposed certain regulations and attitudes as those to be cultivated for times of unrest and trouble. That man who has presented his body as a living sacrifice must learn to “seek peace and ensue it” (1 Pet. 3:11).

Paul first advises that the Christian should not be vindictive. The reason is simple: he is not qualified to mete out vengeance. To his friends, he will be too charitable, to his enemies too strict. But he can trust God who is eminently qualified for such punitive responsibility. And he can learn that prolonged anger is not for his good (Cf. Eph. 4:26). This man with the renewed mind discourages trouble by providing for his needs without partaking of that which is evil or ill-gained.

Paul’s assignment is clear: Do not ask for trouble! Discourage difficulties! But he immediately accedes to the obvious truth that such will not always be possible. So he says, “if it be possible, be at peace,” indicating that a strenuous effort be made to make it so. And when such is not possible, the child of God is to take care not to seek to repay, but rather to “give place to wrath,” an enjoinder to wait until God sees fit to recompense, for He is well able. Conversely, the man of God will react to ill-treatment by loving his enemies and by doing good to them that despitefully use him (cf. Matt. 5:43-48). The result of such action is then shown by Paul (notice that the result is given, not the motive for doing good to your enemies): that by so doing he may cause the adversary keen reflection upon his unkind deed. He says, “be bigger than your problems!” To react to adversity with a proper attitude is to overcome evil; to do less is to be overcome of it.

His Responsibility To Civil Authority (13:1-9)

The person who is disposed to subjugate his will to that of the Father must require and maintain a right attitude toward authority. This authority takes two basic forms: supreme authority, which belongs to God, and delegated authority, or the empowerment of others by God. One such delegation of God’s power is seen in civil government. Every person must be subject to such powers for they are appointed or established by decree from God. And while it is certainly so that such powers can be abused or mishandled, the godly man must continually submit to them as long as their requirements do not contradict the laws of God. In fact, Paul asserts that to resist civil authority is tantamount to resisting God who is the source of that power.

The fact that man is a social creature demands that he have some sort of civil control. God has provided for that control in civil government. As a citizen, the Christian is to be subject, for says the writer, the very purpose for that power is to initiate such regulations as will provide for the general welfare of all those who are disposed to do right: Such respect shows regard for system, harmony, and peace. To disdain such power is to invite chaos, disunity, even anarchy. In civil law, there is the inherent right of punitive agency, or the right of enforcement, too. Paul warns that those who would disobey law should be afraid, for he says, “he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” Furthermore, the Christian’s motive is a consideration. Paul says that such submission must be “for conscience sake” and not just in fear of being punished. That is, a righteous man will submit simply because it is the right thing to do, even if no one is watching!

The Christian’s obligation extends into the area of funding the processes of government and the. recognition of its various officers as well. That person who seeks to present his body a living sacrifice must extend his honesty and usefulness into this as well as all areas of life. In this regard, he is to pay his taxes, legal assessments, foreign duties and the like. To do less is to incur the displeasure of government whose charge it is to attend to such matters. In addition, the Christian is called upon to extend proper honor and accord to dignitaries, for such regard is also a demonstration of his respect for authority.

Such submissions make possible a free course of action for the God-fearing man. Also, these benign actions insure a better atmosphere in which to communicate the message of Christ. And it furthermore demonstrates to government, no matter the type, that Christianity is not a detrimental competitor to civil power, but a respecter of it. These obligations are as applicable today as at the time of their writing.

Love: The Supreme Obligation (13:8-10)

Every man who would present himself as a sacrifice to God has one social obligation which is superior to all others. He is obligated to love his neighbor. This grace-love is the kind of intellectual devotion which seeks the benefit of the object of such consideration, no matter if he is friend or enemy. Because of that fact, this debt is forever owed and can never , be completely satisfied. Paul illustrates that fact by showing that love is to be at the base of all the universally pertinent commands relating to and governing man’s relationships with his fellows. This sublimated form of human affection is the very same as was enjoined by Jesus in Matt. 22:34-40. He, too, says that it is the foundation for a proper relationship with others. In fact, the summation in 13:10 is a demonstration to a proof: “Love worketh no ill to his neighbor, therefore love is the fulfillment of the law.” Notice, too, that love is not just the basis of the law of conduct to others, but also the end, or fulfillment of that law as well. We see just how important the supreme motive is when we come to consider that love is both the foundation and the goal of law.

An Encouragement Is Given (13:10-14)

The final part of this great practical text provides still another motive for presenting our bodies living sacrifices to God. True, there is a warning here, but to my mind it is more an encouragement than a warning. It is similiar to the exhortation given in Gal. 6:9, “And let us not be weary in well doing, for in due season we shall reap if we faint not.” It seems to me that the fact that “our salvation is nearer than when we believed” is a great motivation for being sober in attitude and faithful in conduct. This kind of comfort provides fuel for perseverance and patience and being then so emboldened with such assurances, the Christian is admonished to prepare for the inevitable conflict by equipping himself with the armor of light. His conduct, then, becomes an illustration of his faith and it becomes apparent to all that here is a decent, tasteful, and modest person who is committed to serving God. Such a person is not given to carnal impulses such as carousing, drunkenness, and sexual promiscuity. He has put off all the usual proclivities toward jealousy and its accompanying strifes and has, on the other hand, adorned himself with the principles of Jesus Christ. Realizing that the flesh has nothing to offer but a moment’s satisfaction, he makes no provision for the gratification of it.

Conclusion

Let us present our bodies as living sacrifices to God, holy, acceptable to God, for it is our reasonable service. And let us not be conformed to this world, but let us be transformed by the renewing of our minds, that we may prove that good and perfect will of God. For, if we miss heaven, we have just missed all there is!

QUESTIONS

• What is the two-fold goal or message of Romans?
• Memorize Romans 12:1-2.
• Express in both positive and negative terms the change brought about in the Christian’s life.
• How should a Christian look upon the gifts and abilities which he has?
• When love renews and fills the mind, what is the practical effect on our conduct toward our fellow man?
• What may cause an enemy to be ashamed of mistreating his Christian neighbor?
• Since a government may do things which a Christian disapproves (justly or unjustly), he is freed by God from all obligations toward civil law, taxes or rulers. Prove or disprove this statement.
• God does not intend for civil government to use force or take vengeance on evil-doers. Prove or disprove.
• How can the love in a person work good to his enemy, or can love work good only toward a friend?
• If we understand that “our salvation is nearer than when we believed,” how will this change our attitudes and actions for the better?

Truth Magazine XXIII: 1, pp. 25-27
January 4, 1979

By Larry Ray Hafley

Paul’s answer to his own question, “Hath God cast away his people?” is a resounding, emphatic, “God forbid.” In the preceding eight chapters of Romans, Paul has shown that the gospel is “the power of God unto salvation to every one that believeth” (Rom. 1:16; cf. 3:22). It was God’s eternal purpose to save all men in Christ. This salvation was to be procured in Christ and secured by faith, not by works. The majority of the Jews rejected the faith of Christ and clung tenaciously to the works of the law. They stumbled over the stumbling stone, Christ, and they were cut off from divine favor (Acts 3:22, 23; Rom. 11:20). “What then?” “Hath God cast away his people?”

No, God has not cast them away. That is one of the vital points of chapters nine through eleven. Paul “could wish” himself accursed from Christ for his Jewish brethren. His desire of heart and prayer to God was that Israel “might be saved” (Rom. 9:1-3; 10:1, 2). Paul labored that he “might save some of them” (Rom. 11:14), and some would be restored if they did not remain in unbelief (Rom. 11:23). That is not the language of total rejection.

Chapter Nine

In this chapter, Paul shows that “it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (v. 16). The Jews were attempting to dictate whom God should accept. They had been God’s people, His chosen nation. They reasoned that God must continue this policy. Paul acknowledges the proud Jewish heritage “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” (vv. 4-6). While recognizing Israel’s background, he might be interrupted with the objection, “Well, if what you say is true then all that glory is for nought, and the word of God has accomplished nothing.”

No, Paul answers, fleshly descendants alone are not all of Israel. Ishmael was just as much a child of Abraham as was Isaac, but Isaac was the child of promise. The Jews agree, so Paul continues. Rebecca had two sons, Jacob and Esau. Esau was every bit the child of Isaac, but God said the promised seed shall come through Jacob. The Jews accepted God’s selection. Paul takes their agreement and says, in effect, “Then you must recognize that God alone determines unto whom he will show mercy. You accepted God’s choice of Isaac and of Jacob; so, you concede that it is not up to you to decide upon whom God will have mercy. God has, as various passages of Scripture reveal, determined to save the Jews and also the Gentiles” (cf. vv. 17-29).

Conclusion of chapter nine: “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone; As it is written, Behold, I lay in Sion a stumbling stone and rock of offence: and whosoever believeth on him shall not be ashamed” (vv. 31-33).

Chapter Ten

Paul knew of Israel’s “zeal of God” to attain unto righteousness. His heart’s desire and prayer to God for Israel was “that they might be saved.” But the Jews were ignorant of God’s plan of making men righteous. They tried to establish their own system of righteousness and did not submit themselves unto God’s plan of making men righteous. The righteousness of God, that is, God’s plan of making men righteous, is revealed in the gospel (Rom. 1:16, 17). The Jews refused the gospel. They were not obedient unto that form of doctrine which was delivered unto them. They remained outside of righteousness or salvation (Rom. 6:17, 18; Acts 13:43-48).

The aim and intent of the law was righteousness. No one, as Paul had proven earlier (Rom. 1-3), kept the law perfectly; hence, none were justified. Christ is the end or aim of the law for righteousness. Every one who believes on Christ attains the righteousness for which the law sought. Moses said that if one wanted to be righteous he had to keep the law (v. 5; Gal. 3:10). None kept it; so, all were without righteousness. However, the righteousness which is by faith is the word of faith which the apostles preached. There is no need to bring Christ from heaven or from the dead. If you want to be righteous, believe and confess. God will save all men, Jews or Greeks, “For whosoever shall call on the name of the Lord shall be saved” (v. 13).

Again, the Jews are pointed to Christ, to the system of faith preached by the preachers God sent. God had done all he could by sending out the preachers to preach and gender faith which comes by hearing the word of God. But the Jews, by in large, rejected it (v. 21).

Chapter Eleven

“I say then, Hath God cast away his people? God forbid.” Paul proves that Israel has not been cast away:

First, Paul was of Israel. He was accepted of God, but if Israel was cast away, if that was the point of his teaching, then he, too, would be cast away, for he was an Israelite. No man would teach a doctrine so as to exclude himself from God.

Second, remember Elijah? He once thought he was alone, but God has seven thousand faithful followers unknown to him (Elijah). So, there are now Israelites who have been obedient, who have submitted themselves, “and the rest were blinded” (cf. Matt. 13:15).

Third, Paul spoke of the efforts he made whereby he “might save some of them” (v. 14). He referred to “receiving” certain ones and called it “life from the dead” (v. 15). This is not the doctrine of absolute repudiation but of conditional salvation.

Fourth, the Jews were “broken of” “because of unbelief” (v. 20), not because of an arbitrary Divine decree. All men, Jews and Gentile are grafted in or broken off because of their belief or unbelief (vv. 20-23). “And so (in this manner; in this way – LRH) all Israel shall be saved” (v. 26). That is, by accepting the grace extended in Christ, all Israel shall be saved.

Calvinism and Romans 9-11

Calvinists have long used these chapters to sustain their major tenets.

“We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy without respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment” (John Calvin).

(1) Romans 9:11-16: This passage is used by Calvinists to prove unconditional election. The text does not refer to the salvation of either Jacob or Esau. It speaks of God choosing Jacob rather than Esau to be the chosen seed through whom the children of promise would come. The quotation in verse thirteen is from Malachi 1:2, 3. That statement was spoken of “two nations” (Gen. 25:23), not two persons. It was uttered many centuries after both Jacob and Esau were dead. To fit Calvinism, verses 11-13 should read like this: “For the children, being not yet born, neither having done any good or evil, that the purpose of God according to unconditional election might stand, not of works, but of him that calleth, it was said unto her, the elder shall be unconditionally, eternally damned because I hate him, but the younger shall be unconditionally, eternally saved because I love him.”

Verses fifteen and sixteen are used to prove that man’s will and efforts are not involved in his salvation. This, however, is not the point of the text. The Jews were not arguing that one’s salvation is by conditional works without God. The Jews claimed spiritual ties with God because of their fleshly state. They said, “We are Abraham’s seed.”

Paul shows that God made His own selection of who should be the promised seed. It was Isaac, not Ishmael; it was Jacob, not Esau; so, it is God’s right to determine to whom He shall dispense His mercy.

Calvin taught unconditional damnation. Many “would be” Calvinists reject this as too harsh. They want unconditional salvation but not unconditional damnation. They cannot have one without the other. Using the Calvinists’ concept of Romans 9:16, we ask in reverse, “Is damnation not of our will or labor but of God that showeth no mercy?”

(2) Romans 9:25, 26: This passage does not fit Calvin’s unconditional assumptions. If a specific number of individuals have been elected to be saved and a set number have been ignored to be damned, as Calvin taught, it could never be said that some are called God’s people which were not my people.” One is and always has been one of God’s people or he has not, according to Calvin. There is no way to harmonize this text with the doctrine of unconditional election.

Fleshly Israel sought righteousness “by the works of te law” (Rom. 9:32), but righteousness is by the system of faith, by the obedience of faith, by obedient faith to the faith (Rom. 1:5; 5:1; 6:17, 18; 16:26).

(3) Romans 11:6; “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.” This verse is used by Calvinists to teach unconditional election. But the passage says “works,” not conditions. Salvation is not by works. Salvation by works requires perfect obedience. It does not allow for a single sin (Rom. 10:5; Gal. 3:10). Once one sins, salvation is a matter of grace. One may meet a thousand conditions, but this would not merit or earn forgiveness. The “works” under consideration are not acts of obedience to terms of pardon. The “works” refers to the man who never sins, who always does right. To that man salvation would not be by grace. God would owe salvation to such a man.

Calvinists read the verse with their misconception of works. To them, Paul says, “And if by grace, then is it no more of conditions, but if it be of conditions, then is it no more grace.” But it does not say that. It says salvation is by grace, not by works, for works, perfect obedience, exclude grace.

Romans 9-11 and Premillennialism

(1) These three chapters do not mention:

a. Christ on an earthly throne in Jerusalem.

b. A restoration of the Jews to Palestine.

c. Superiority of the Jews over the Gentiles.

d. That Christ’s kingdom was thwarted by Jewish rejection.

e. A future era or time of Jewish glory.

f. That the Jewish nation will be turned to Christ regardless of their response to him concerning the gospel.

(2) Application of Prophecies: Paul applies the prophecies to his day, to the present age, not to some future time. This is a fatal blow to premillennial views. In chapter nine, Isaiah and Hosea are used to show the acceptance of all Jews and Gentiles who seek righteousness by faith (9:24-29). In chapter ten, Isaiah and Moses witness to the refusal of the Jews to be obedient to the gospel. They also allude to the fact that salvation will be given upon obedience to the gospel. There is no hint of an earthly kingdom. In chapter eleven, the present age is more pronounced. First, the Deliverer “shall come out of Zion,” not “out of heaven” (11:26). Thus, the prophecy refers to the first, not the second coming. Second, verse five says, “at this present time,” not “in a glorious future era,” but “at this present time.” “Also,” refers to Elijah’s time. As there was then a remnant; so, there is now a remnant. Third, God is able “now” to save some (vv. 14, 23, 31). A future age of salvation apart from the gospel is not in the prophecies of Romans 9-11.

The prophecies Paul notes and quotes refer to the taking away of sins (11:26, 27). The Deliverer shall “turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.” Peter’s sermon in Acts 3 concurs. He says the prophets have spoken “of these days” (Acts 3:24). He shows the fulfillment of the promise to Abraham was seen in God’s sending Christ “to bless you.” How? “In turning away every one of you from his iniquities” (Acts 3:26). This “turning away . . . from . . iniquities” is the same as turning away “ungodliness from Jacob.” It is the covenant to “take away their sins” (see “covenant” in Acts 3:25; Rom. 11:2’7.) The “turning away from iniquities” equals “take away their sins.” The Hebrew writer says the same. Under the new or second covenant, God will remember their sins and iniquities no more (Heb. 8:8-13). See for yourself:

Time: “These days” (Acts 3:24).

“At this present time . . . now” (Rom. 11 :5, 31).

“Now . . . Holy Ghost witness to us” (Heb. 8:6; 10:15).

Covenant: “Covenant . . . God made . . . our fathers” (Acts 3:25).

“This is my covenant” (Rom. 11:27).

“Second . . . better . . . new covenant” (Heb. 8:6f).

Effect: “Turning away every one . . . from . . . iniquities” (Acts 3:26).

“Take away their sins” (Rom. 11:26, 27).

“Sins and . . . iniquities . . . remember no more” (Heb. 8:12).

There is no room for premillennial views in these chapters when one understands their purpose.

(3) Christ is over all: Paul affirms that Christ “is over all (Rom. 9:5). He does not say Christ “will be,” but that he “is.” With that in mind, make a careful study of Acts 13:16-42. Paul’s sermon there provides the prophetic, scriptural and historical background to the things he argues in Romans 9-11.

QUESTIONS

• Why might a person reading Romans wonder, “Hath God Cast Away His People?”
• In what matter did the Jews acknowledge God’s right to show mercy in His own way and in what matter deny it?
• Why did so many Jews in the early gospel age not enjoy the righteousness of God?
• Has God utterly rejected and cast off Jews in the gospel age? Prove your answer.
• Exactly for what purpose did God choose Jacob? Contrast that choice with the claim of Calvinism.
• Now have some modern Calvinists modified their own doctrine?
• Explain the expression which says salvation of grace is not “of works.”
• How is Paul’s use of Old Testament prophecies a fatal blow to premillennial “theories”?
• What are some key elements of premillennialism not mentioned in Romans 9-11?
• What are some things said in Acts 13:16-42 which help us to understand Romans 9-11 better?

Truth Magazine XXIII: 1, pp. 22-24
January 4, 1978

By Mike Willis

As the seventh chapter of Romans opens, Paul has several loose ends which he needs to tie up. In Romans 3:20, he had stated, “Therefore by the deeds of the law shall no flesh be justified in his sight, for by the law is the knowledge of sin.” In 5:20, he said, “Moreover, the law entered that the offense might abound.” And in 6:14, he added, “for sin shall not have dominion over you, for you are not under the law, but under grace.” The seventh chapter of Romans is designed to deal with these three different principles which he had previously stated to tie these loose ends together. Verses 1-6 discuss how and why we are not under the law, verses 7;13 answers the question, “Is the law sinful?” and verses 14-25 show why the law cannot justify anyone. Hence, let us consider the different things that Paul was dealing with in this chapter.

We Are Delivered From The Law (7:1-6)

In these verses, Paul is showing that man is delivered from the law. He begins by stating that the law has dominion over a man so long as he lives (v. 1). To illustrate this point, Paul compared the manner in which man is bound by the law to his being bound by his marriage covenant (vs. 2-3). The partners in a marriage covenant are bound to each other so long as either shall live. However, when one mate dies, both are freed from the marriage covenant. With reference to the law, Paul is showing that we die to the law by the body of Christ (v. 4). We died with Christ (cf. 6:6-8). Having died to Christ, we are, therefore, loosed from the law and no longer bound by it.

To show that men are not bound by the law was especially important for Paul’s Jewish audience. They had been brought up with instruction that if a man departed from faithfulness to the law of Moses and aligned himself with some other religious law, he became a spiritual adulterer. Consequently, Paul is concerned to show that men are not spiritual adulterers whenever they depart from the Mosiacal law to be married to Christ. The reason for that is that we die to the law of Moses with Christ and, consequently, are freed from that law and have the right to be joined to Christ. Hence, we are delivered from the law to become married to Christ that we might bring forth fruit to God.

The Law Is Not Sinful (7:7-13)

Lest someone charge Paul with teaching that man’s problem is a sorry law, Paul shows that the problem lies in man and not in the law. The law revealed sin to us. Paul would not have known what sin was unless God revealed it to him. The law, therefore, made known to us what sin was. It was added because of transgressions (Gal. 3:19). It was given that we might have a knowledge of what sin was (Rom. 3:20). To illustrate this point, Paul used one of the commandments from the Ten Commandments, “Thou shalt not covet.”

We must not misunderstand Paul’s point. His point is not the following: because the commandment was given, man is therefore moved to want to do that which is forbidden. No one has wanted to commit murder because God said, “Thou shalt not kill;” no one has wanted to commit adultery because God said, “Thou shalt not commit adultery.” Rather, what has happened is that these lusts and desires that are in man are known to be sin by the revelation of God’s word. Paul had all of the desires for the forbidden things that characterize covetousness, but did not realize the sinfulness of these desires until the law said, “Thou shalt not covet.” Consequently, the purpose of the law was to reveal to man what sin. was.

However, the law left man dead in Sin is personified in these verses to show how it leaves man dead unto the law. The punishment for disobedience of the law was death (cf. Gen. 2:17; Rom. 6:23). In Gal. 3:10, Paul said, “Cursed is everyone that continued not in all things which were written in the book of the law to do them.” Because man is a sinner, he was left by the law under the curse of the law, under the penalty of death. Consequently, law, when considered by itself, left man condemned and doomed to hell.

However, the law in itself was good, though it made no provisions for the sinfulness of man. Verse 10 argues that the commandment was ordained to life. God, in the commandments, revealed to us the kind of life which we should live to have the best life here on the earth below and to live with God in heaven when we die. Hence, the commandment was designed to show us what was holy and just and good, but man violated the commandment and sin intruded on his life. This left man dead in his trespasses and sin. Hence, the problem was not that the law was bad but the problem was that man was a sinner.

The Law Left Man In Sin (7:14-24)

In this third section of Romans 7, Paul argues to show that the problem is with the sin which man commits and not with the law. Verse 14 states, “For we know that the law, is spiritual, but I am carnal sold under sin.” The problem is not that the law was a bad law, but that man is a sinful creature. There simply must be some provision made for sin in order for man to be saved.

In verses 15-24, Paul described the inner conflict which every man feels as he tries to obey the law of God. This passage is one with which each of us can easily identify. We have each been guilty of transgression of the law. Many times the things that we do, we do with the knowledge that what we are doing is wrcng; although with our mind we want to do what is right, the desires of our flesh win out over our minds and we end up committing the very thing that we condemn. Hence, with our minds we consent that the law is good but we go ahead and commit the horrible sinful act prohibited by the word of God.

Every man can testify that he has had the same experience which Paul has had. That good thing which he knows that he should do, he does not do and the bad thing which he condemns, he ends up doing. There have been times whenever we know that we ought to say a kind word to someone that we say something hateful and commit sin. Sometimes we say this even though we are trying to bite our tongue. We are provoked to the point that we no longer try to control our flesh and we do the thing which is condemned by God.

The problem with the law is that it had no provisions for the forgiveness of sin. The man who was going to be saved by law-keeping, had to keep the law perfectly. Hence, this Jew who rejected Jesus Christ as the Savior of the world was left with nothing but the perfect obedience to the law as a means for saving himself. The blood of bulls and goats could not atone for sin. He had rejected Jesus Christ, the real atonement for sin, so he would be left with a law that demanded perfect obedience. There was no one able to perfectly obey the law of God and so man was left with the problem of sin in his life. He said, “O wretched man that I am! Who shall deliver me from the body of this death?” Hence, the law had no ability to sanctify. There was nothing in the law that made it possible to take care of the weaknesses of the flesh that were part of a man’s life.

No Condemnation In Christ (8:1-17)

What would be the solution to man’s problems? It is at this point that chapter 8 shows the deliverance that is available to man through Jesus Christ. In verses 1-16, Paul shows that the grace of God through Jesus Christ has done for man what the law could not do for him. Whereas, the law left man dead in his transpasses in sin, Paul said, “I thank God through Jesus Christ our Lord that we have been delivered from the body of this death” (7:25). And thus, as he came to 8:1, he said, “There is, therefore, now no condemnation to them which are in Christ Jesus.” Why? Because an atonement had been made for sin. What the law could not do in that it was weak through the flesh of man, .God did through the sacrifice of His Son on Calvary, through the offering of His Son in behalf of the sins of mankind. God did what man could not do for himself. He made atonement for the sins of the world and, thus, in Christ through grace, we have provisions made for the sins of the world.

It is precisely at this point that some people have misunderstood the grace that is under the new covenant scriptures. The point is that the old covenant made no provisions for the weaknesses of man (it is understood that the old law without Jesus Christ demanded perfect lawkeeping); the covenant of grace makes provisions for those weaknesses in man which occur as Paul described in chapter 7. And yet, some misunderstand these scriptures by concluding that man can never so sin as to fall from grace. Other passages in the scriptures show that this is not true (cf. I Cor. 10:12; 2 Pet. 2:20-22; Rev. 2:4; 3:15-16, etc.). Others conclude afrom this passage that the grace of God is extended to man unconditionally. Some have the impression. that, because there is no condemnation in Christ, man is not responsible for the times when he commits the sins which he does not want to commit with his mind but commits anyway because of the weaknesses of his flesh. There are provisions made in the law of Christ for the forgiveness of these kinds of sins; those provisions are given to man conditionally. In the same way that one’s primary reception of grace is given to him conditionally, so are the provisions of forgiveness after becoming a Christian given to him conditionally. We need to understand that the forgiveness of sins that is available to the man who is overcome by the weakness of the flesh is given conditionally upon man’s willingness to turn from that sin, confess that sin, and ask God’s forgiveness. For the man who has this desire, there is no condemnation in Christ Jesus.

However, the person who is going to stand with no condemnation must be one that walks after the spirit. He cannot be one who minds the things of the flesh.

Characteristics of Those Who Walk After The Flesh	Characteristics of Those Who Walk After The Spirit
A. Mind the things of the flesh (8:5)	A. Mind the things of the spirt (8:5)
B. End up in death (8:6)	B. End up in life (8:6)
C. Are at enmity with God (8:7)	C. Are at peace with God (8:6)
D. Are not subject to the law of God	D. Have their mortal bodies quickened (8:11) so that they become debtors to righteousness (8:12)
E. Cannot please God	E. Please God

As we look at this chart which gives the characteristics of the two kinds of walks, we see what the nature of the one is who is not under condemnation. He is one that is doing his best to do the things revealed in the holy will of God. He is not one who is involved in sin, in the defense of sin and in refusing to confess what he is doing is sinful. Hence, a man who is involved in the sin, for example, of the use of mechanical instruments in worship and is one who refuses to acknowledge this as sin but instead defends it as righteousness and encourages others to be involved in this same sin, cannot be described as one who is walking after the spirit. He must be described as one who is walking after the flesh.

This passage, therefore, offers no hope for that man who is continually walking in the pathway of wickedness in direct disobedience to one of the commandments of God. The hope that this holds out is for the man who is walking after the spirit but who, on one occasion or another because of some weakness of the flesh or ignorance of his involves himself in sin. The grace provided for this man is that he can turn to God and ask for forgiveness and the blood of Jesus Christ will blot out his sin. The grace that is extended is grace to wash away’ the sin. No system of justification based on perfect law-keeping with a just pronouncement of death upon the disobeyer of that law could hold out such grace for man.

Those who are redeemed are sons of God (8:14-17). As sons of God they approach God with the spirit of sonship and not with the spirit of bondage, that is of fear. The slave cringes before his master. This is not the relationship that we have before God. We come before God calling upon Him as our Father. We have the spirit of sonship and not the spirit of bondage. Being sons of God, we are heirs of God and joint-heirs with Christ. These are the blessed privileges available to man through grace, available to man through the shed blood of Jesus Christ and not available to the man who is walking under the law.

Reasons To Endure Suffering (8:18-30)

Having shown the glorious blessings available to man through Christ and unavailable to the one trying to be saved by law-keeping, Paul now moved to show that the redeemed are willing to suffer for Christ. He began by saying, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (v. 18). Having stated that, he showed that the person who is redeemed by the precious blood of Jesus is willing to endure whatever temptations and tribulations and persecutions there might be for him to suffer under the sun, that he might have the hope of glory in heaven.

To encourage man to endure this persecution, he shows that the whole creation itself is involved in suffering. Many of the things which Christians endure on this earth below are sufferings that are typical for all men and not merely for Christians. Even as non-Christians die of cancer, so also do Christians. Even as non-Christians die of heart diseases, so also do Christians. When famines hit, the Christians suffer right along beside the world. And so, in verses 19-22, Paul showed that the whole world is suffering in hope of something better later on.

Then, he moved to show that not only does the whole world, but even the elite of Christianity had to suffer. In verse 23, he said, “And not only they, (that is the whole creation) but ourselves also which have the first fruits of the spirit even we ourselves groan within ourselves waiting for the adoption to wit the redemption of our bodies.” His point is that even the apostles and the firstborn of Christianity had to endure suffering. Consequently, we who are walking after the spirit today ought not to think it strange that we have to endure infirmities. What we must do is that we must continue to serve – to serve in hope of the glory that will be later revealed to us. Consequently, as we plod through the tribulations and persecutions of this life below, we plod in hope of a better life, a better reward than what we presently have, “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it” (8:24-25).

During this time that we are on this earth below, we have the Holy Spirit to help us with our infirmities. In verses 2627, Paul said, “Likewise, the spirit helpeth our infirmities, for we know not what we should pray for as we ought but the Spirit itself maketh intercession for us with groanings which cannot be uttered and he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God.” We ought, therefore, to endure suffering because we have the Holy Spirit helping us during these groanings. There have been times when each of us was suffering so much that he just could not put into words the things which he was feeling within his body. As he prayed to God at that time, the Spirit presented to God what he was needing and made intercession in his behalf. We have that hope for us.

We are willing to suffer because we know that all things work together for good to them that love the Lord (8:28). We are willing to suffer because we know that eventually God will glorify His saints (8:29-30).

Nothing Can Separate Us From God (8:29-40)

We also are aware in this life below that if we walk after the spirit that nothing can separate us from God. “If God is for us, who can be against us?” is the. question which Paul posed in verse 31. The very God who gave His Son for us will(give us everything that we need for salvation. When I come to the realization that God is working for the salvation of man and not for the damnation of man, I know that He will do everything He can to deliver us from sin and death. Furthermore, I know that if God is on my side, it matters not who is against me. If God has justified me, Satan cannot condemn me nor can anyone else lay a charge against me. The precious blood of Jesus has washed away every sin that I have committed and consequently, I stand before God completely acquitted of sin. Hence, nothing can separate us from the love of Christ.

Paul said, in verses 35-39, the following:

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

Hence, we see the blessed hope that the Christian has that is not available to the man outside of Christ. He is in the love of God and nothing, no person or no thing, can separate him from God’s love. The only way that he can get out of God’s love is to willfully turn his back on God, refuse to obey God, and turn to become a disciple of the devil. So long as he is walking in the spirit, turning to God and asking forgiveness for the sins which he commits when he commits them, he will stand in the love of God and have the hope of eternal salvation with Christ when he dies.

QUESTIONS

• Give an outline of chapter 7.
• How could a Jew be Joined to Christ without being guilty of spiritual adultery?
• God’s law reveals what is holy, lust and good, but why is it that the law alone cannot save us?
• If the works of our own life have been sinful how can we ever by freed from the condemnation of those sins?
• What are some false doctrines which men teach by misusing the expression “no condemnation . . . in Christ Jesus”?
• Contrast the attitudes of a man who walks after the flesh and one who walks after the Spirit, with reference to the sins he may commit.
• What is the difference between the spirit of bondage and the spirit of sonship?
• A Christian will not have to suffer disease, financial failure, or other tragedies in this life. Prove this true or false.
• What are some things that help a Christian to endure hardships?
• We must live in terror and anxiety every moment as to our salvation because the gospel offers no security. Prove this true or false.

Truth Magazine XXIII: 1, pp. 18-21
January 4, 1979