Romans 1-3 videos-
[The videos below should all be the same- I’ll add multiple links to this study- as well as others down the road- of the same video- because I have learned over time if a site deletes your videos- the links are no good- so for that reason- regardless of what happens down the road- there will be at least 1 link that still works- embedded in the teaching post]
Other sites- https://ccoutreach87.com/links-to-my-sites-updated-10-2018/
For the next 3-4 weeks I plan on covering the letter to the Romans- written by the Apostle Paul- Below are excerpts from a commentary I wrote years ago- try and read the book of Romans the next week or so.
Actually reading thru the bible- in context- is one of the best habits you can develop.
Rome was the city of influence at the time of Paul- located just east of the bend of the Tiber river- about 18 miles from the Mediterranean Sea.
The letter to the Romans- would be read orally to both Christians and Jews in the city- in the days of the writing of these letters [which now make up our bible] they were living in an ‘oral’ culture- and the letters were intended to be read aloud to those in the early Christian communities [remember- you didn’t have books back then- like we have today- and the mass production of writing/publishing did not yet exist].
So- Paul was a strategic thinker- and he penned this letter hoping it would be a ‘shot in the dark’- that is the darkness of sinful man-
The letter to the Romans is the closest thing to a systematic theology found in the New Testament.
Its impact in church history is great- John Chrysostom- the great 5ht century preacher- had it read aloud to him- once a week.
Saint Augustine attributes it to his radical conversion- the story goes he heard some kids singing ‘take up and read’.
He picked up a copy of the letter to the Romans- and history was changed.
Luther- the great 16th century reformer- was teaching this letter- as a Catholic priest/scholar- out of Germany- when he read ‘The just shall live by faith- therein is the righteousness of God revealed’-
It lead to what we call today ‘The Protestant Reformation’.
A few hundred years later- the Great Methodist founder- John Wesley- would say his heart was ‘strangely warmed’ while hearing a message at Aldersgate- and it lead to his conversion- sure enough- the message was from the letter to the church at Rome.
So- when the great Apostle sat down and penned this ‘arrow’- hoping it to go forth and have great impact for the Kingdom of God- his hopes were indeed realized.
Below are just a few clips from Romans 1-3- I hope to hit on these in the video.
Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
Romans 1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
Romans 1:19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Romans 2:13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.
Romans 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Romans 2:15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Romans 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Romans 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Romans 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Romans 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
Romans 3:23 For all have sinned, and come short of the glory of God;
Romans 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Romans 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
Romans 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
Romans 3:27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.
https://ccoutreach87.files.wordpress.com/2014/08/700-galatians.wav?_=1 This is an old radio show I made years ago- thought it fit well with what I’m teaching now- you’ll need to use Internet Explorer browser to hear it.
The apostle Paul quotes a lot of Old Testament scriptures in this letter- I hope to cover some of them on the video- but as you read these chapters- it would be helpful to read Genesis 12- 13- 15-and 17- these are the main chapters Paul uses in the life of Abraham to show Abrahams faith- and how he was justified by faith- before he was circumcised [Gen 15].
He will describe the faith of Abraham by using the story of Abraham and Sarah having a son in their old age [Gen. 17] – and talk about how the heirs of the promise- that Abraham would be ‘heir of the world’ was made to ALL THE SEED- meaning not just to his Jewish brothers who would believe- but also to the Gentiles- who were never granted the ‘right of the covenant’ [circumcision].
Paul explains that Abraham was justified BEFORE he was circumcised- so- he is the father of all the kids- even the Gentile believers who were never circumcised- but had the faith of Abraham.
Now- there’s’ a lot I am trying to cover in this Romans study- for those who watch the videos- you will see that I’m also covering the divisions within Christianity- primarily those that arose out of the 16th century Protestant Reformation. I quote the book of James- and show how James says ‘was not Abraham our father JUSTIFIED BY WORKS when he offered up Isaac his son on the altar’. It’s important to see- that these words JUSTIFIED BY WORKS- are indeed used in our New Testament- in the videos I’m explaining this- but the point I’m making is James uses the account of Abraham- in Genesis 22- and shows us that the progressive work of ‘Justification’ can- and is- applied to the act of Abrahams obedience- and when God saw Abraham DO A JUST THING [a work] James says ‘he was then justified’- the same word used in the initial act of our Justification- seen in Genesis 15- ok- this might be a bit much to take in now- but over time when we get a better grasp on this- I believe it will help to foster unity in the Body of Christ.
James 2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
James 2:22 Seest thou how faith wrought with his works, and by works was faith made perfect?
James 2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
James 2:24 Ye see then how that by works a man is justified, and not by faith only.
NOTE- As I do this study- I’m copying/pasting an old commentary I wrote years ago- I guess I should read the commentary first- after I penned the above- I read it- I basically covered the same thing- at least I’m consistent!
ROMANS 4: 1-12 Now, Paul will use one of his most frequent arguments to prove that all men, both Jews and Gentiles, need to be justified by faith and not ‘by works’. The most famous singular figure that natural Israel looked to as the ‘identifier’ of them being a special people was ‘Father Abraham’. Paul does a masterful job at showing how Abraham was indeed justified by faith and not by works. The ‘work’ of circumcision came before the law. It would later become synonymous with law keeping [Ten Commandments] and Paul can certainly use it here as implying ‘the whole law’. But to be accurate this work of circumcision was a national identifying factor that Israel looked to as saying ‘we are better than you [Gentiles]’. Paul is showing Israel that God in fact ‘made Abraham righteous’ before he circumcised him! [Gen. 15] And the sign of this righteousness was circumcision. This meaning that Abrahams faith in Gods promise [a purely ‘passive’ act! This is very important to see. Later on as we deal with the famous ‘conversion texts’ we need to keep this in mind] justified him without respect to the law. God simply took Abraham outside and said ‘look at the stars, your children will be this abundant’ and Abraham simply believed this promise to be true. Much like the passive belief of Cornelius house at their conversion [Acts 10]. The simple belief in the promise of Jesus justifies the sinner! Now this fact of Abraham believing and being made righteous, before being circumcised, is proof [according to Paul] that Abraham is the father of ‘many nations’ not just natural Israel. All ethnic groups who HAVE THE SAME FAITH AS ABRAHAM are qualified to be ‘sons of Abraham/ heirs of God’. The fact that Abraham carried this justification along with him as he became circumcised, shows that all Jewish people as well can partake of this ‘righteousness by faith’ if they have the same faith as Abraham had. Jesus did say ‘Abraham rejoiced to see my day’[ John’s gospel]. In Gods promise to Abraham of a future dynasty of children, this included the promised Messiah. So indirectly Abraham’s belief in the promise of being the father of ‘many nations’ included belief in the coming Messiah. So according to Paul, all ethnic groups who have faith in Jesus are justified/made righteous. The very example Israel used to justify ‘ethnic/national pride’ [Father Abraham] was taught in a way that showed the truth of the gospel and how God is no respecter of persons.
(834)Romans 6:12-23 ‘Let not sin therefore rule in your mortal body’ if we have died with Jesus, we are ‘dead with him to sin’. If we are risen with Jesus ‘we are alive unto God thru him’ for this reason don’t sin! Paul makes sure his readers understand him, he in no way was teaching a sinful gospel. He encourages the believers to renew their minds to this truth. ‘For sin shall not have dominion over you, for you are not under the law, but under grace’ Paul clearly saw the dangers of legalism [living under strict ‘do this, don’t do this’ guidelines] he saw that the law actually quickens the fleshly nature and brings to the surface mans sin. Now, because we are under grace, does this mean we get to keep on sinning? ‘God forbid!’ Paul launches into the explanation of sin and bondage. Remember, sin was in the world before the law. Men were dying ever since Adam sinned. So for Paul, this means even though we are not under the restraints of law, yet the reality of sin, bondage and punishment still exist. Paul says ‘if you yield to sin and allow it to rule you, you will become its slave’. There will be a penalty and price to pay ‘the wages of sin is death’. But because you are identified with Jesus ‘sin shall not have dominion over you… you have been made free from sin’. Paul teaches the victorious Christian life. He does not deny the struggle [next chapter!] but he shows the reality of redemption. He obviously never taught the concept of ‘sin more, so grace can abound’. He understood the dangers of preaching ‘we are not under the law’ but he also understood the reality of ‘being under grace’ he figured it was worth the risk of being misunderstood if he could truly imbed the gospel into the believing community.
Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound?
Romans 6:2 God forbid. How shall we, that are dead to sin, live any longer therein?
Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Romans 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Romans 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Romans 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Romans 6:7 For he that is dead is freed from sin.
Romans 6:8 Now if we be dead with Christ, we believe that we shall also live with him:
Romans 6:9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
Romans 6:10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Romans 6:12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Romans 6:13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
Romans 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Romans 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
Romans 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Romans 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Romans 6:18 Being then made free from sin, ye became the servants of righteousness.
Romans 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
Romans 6:20 For when ye were the servants of sin, ye were free from righteousness.
Romans 6:21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
Romans 6:22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
Romans 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
(835)ROMANS 7:1-4 Paul uses the analogy of a married woman ‘don’t you know that the law has dominion over a person as long as he is alive’? If a married woman leaves her husband and marries another man she is guilty of breaking the law of adultery. Now, if her husband dies, she is free to marry another man. The act that freed her from sin and guilt was death! Every thing else in the scenario stayed the same. She still married another, she still consummated the new marriage. But because her first husband died, she has no guilt. I always loved this analogy. For years I wondered why these themes in scripture are for the most part not ‘imbedded’ in the collective psyche of the people of God. We have spent so much time ‘proof texting’ the verses on success and wealth, that we have overlooked the really good stuff! Now Paul teaches that we have been made free from the law by the ‘death of our husband’ [Jesus] so we can ‘re-marry’. Who do we marry? Christ! He has not only died to free us from the law, he also rose from the dead to become our ‘husband’ [we are called the bride of Christ]. Paul connects the death and resurrection of Jesus in this analogy. Both are needed for the true gospel to be preached [1st Corinthians 15]. Notice how in this passage Paul emphasizes ‘the death of Christ’s body’. The New Testament doesn’t always make this distinction, but here it does. In the early centuries of Christianity you had various debates over the nature and ‘substance’ of God and Christ. The church hammered out various decrees and creeds that would become the Orthodoxy of the day. Many of these are what you would call the ‘Ecumenical councils’. These are the early councils [many centuries!] that both the eastern [Orthodox church] and western [Catholic] churches would all accept. Some feel that the early church fathers and Latin theologians [Tertullian, Augustine and others] had too much prior influence from philosophy and the ‘forensic’ thinking of their time. They had a tendency to describe things in highly technical ways. Ways that were prominent in the legal and philosophical thinking of the West. Some of the eastern thinkers [Origen] had more of a Greek ‘flavor’ to their theologizing [Alexandria, named after Alexander the great, was a city of philosophy many years prior to Christ. This city was at one time the center of thinking in the East. That’s why Paul would face the thinkers at Athens, they had a history in the east of Greek philosophy]. Well any way the result was highly technical debates over the nature of God and Christ. The historic church would finally decree that Christ had 2 natures, Human and Divine. And that at the Cross the ‘humanity of Jesus’ died, but his ‘Deity’ did not. I think Paul agreed by saying ‘we are free from the law by the death of Christ’s Body’ here Paul distinguishes between the physical death of Jesus and his Deity. Note- actually, Augustine would be in the same school as Origen. Alexandrian.
(836)ROMANS 7: 5-13 ‘But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of the Spirit, not in the oldness of the letter’. This is such a powerful statement! WE ARE DELIVERED FROM THE LAW, surely Paul must mean ‘the fleshly law [carnal nature] in our members’? No, he means ‘the law’, the actual moral code that was contained in the Ten Commandments. He writes to the Colossians ‘Jesus took the handwriting of ordinances that were against us [the real law, not the sinful nature!] and nailed it to his Cross’. He tells the Ephesians ‘the middle wall of partition [law] has come down in Christ’. I know it’s easy to develop ideas that justify this radical grace concept in our minds, it’s just part of mans nature to want to be able to do something, contribute some way to our salvation. ‘Surely the law helps me stay in line’? No it doesn’t! You are ‘dead to the law by the Body of Christ’. We now live and are regulated by the ‘Spirit of life in Christ Jesus’. It is the fact that we have been raised to life in Christ that frees us, not the law. Paul goes on and explains that there was a time when ‘he was alive without the law’ but when the commandment came ‘sin revived, and I died’. Paul was a strict Pharisee, the further he advanced in law, the more he found himself to be ‘exceeding sinful’. The more he learned, the worse he got! It’s sort of a catch 22, you see and hear the ‘do not do this’ portions of law, and it stirs up the sinful nature to ‘do it’. Now Paul recaps an earlier theme of the law serving the function of revealing sin to man. He defends the law by saying ‘was that which is good [law] death unto me’? No, but the law simply ‘awakened’ the sin that was always there, hiding under the covers. It brought to a head the ‘disease’. The law revealed the underlying problem of sin, and made it ‘exceeding sinful’. The law is good, we are bad! [apart from Christ and the Spirit of life].
(837)ROMANS 7:14-25 Paul now shows us the reality of Gods law and its effect on man. ‘When I do something that I DON’T WANT TO DO, then I consent unto the law that it is good’. Did you ever think of this? The fact that you [or even the atheist!] have done things that ‘you don’t want to do’ proves the existence of God and natural law [which the 10 commandments were only a glimpse, they reveal a small part of Gods character and nature]. So if you, or anybody else, have ever struggled with ‘I am doing something that I hate’. Then why do it? Or better, why hate it? You yourself are an actual living testimony of ‘the law of God’. Your own conscience testifies that there are ‘good things’ and ‘bad things’. You also testify of the fact of sin ‘why do you keep doing the bad things’? Alas, that thing called ‘sin’ does exist! Paul shows us that the experience of every human member on the planet testifies to both the righteousness of God and the sinfulness of man. Freud [the father of modern Psychology] saw this war rage in the psyche of man, he came up with an idea that we need to ‘free man’ from this inner moral struggle. He espoused the idea that in mans ‘head’ he has this preconceived image of ‘God’ and right or wrong. Being Freud was a child of the Enlightenment, as well as a student of Existentialism [though the Father of Existentialism was a Christian, the Danish theologian/ philosopher Soren Kierkegaard] he taught that if we could just eliminate this ‘God idea’ and ‘church moral code’ from mans mind, then all would be well! Geez, I could hardly think of a more destructive thing than to tell man ‘if it feels right, do it’! Paul taught ‘if you can’t stop doing something that ‘feels right’ then you are sinning!’[if that which ‘feels right’ is making you miserable!] And the very fact that you can’t escape the guilt, proves that God exists and that his law is this unstoppable force that invades all human consciences. Paul knew the struggle, he testifies thru out scripture that he tried to become right with God over and over again, but the ‘law of sin’ [the sinful nature. Here ‘law’ is speaking of the ‘principle of sin’ and the fleshly nature] prevented him from keeping the ‘law of God’ [doing what’s right], he then found the ‘righteousness of God that comes thru faith in Christ’. Paul ends the chapter ‘O wretched man that I am, who shall deliver me from the body of this death’? ‘I thank God thru Jesus Christ my Lord’. Paul found the answer, his name was Jesus.
Romans 7:1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?Romans 7:2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
Romans 7:3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
Romans 7:4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Romans 7:5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
Romans 7:6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
Romans 7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
Romans 7:8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
Romans 7:9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
Romans 7:10 And the commandment, which was ordained to life, I found to be unto death.
Romans 7:11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
Romans 7:12 Wherefore the law is holy, and the commandment holy, and just, and good.
Romans 7:13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Romans 7:14 For we know that the law is spiritual: but I am carnal, sold under sin.
Romans 7:15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
Romans 7:16 If then I do that which I would not, I consent unto the law that it is good.
Romans 7:17 Now then it is no more I that do it, but sin that dwelleth in me.
Romans 7:18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
Romans 7:19 For the good that I would I do not: but the evil which I would not, that I do.
Romans 7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Romans 7:21 I find then a law, that, when I would do good, evil is present with me.
Romans 7:22 For I delight in the law of God after the inward man:
Romans 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Romans 7:24 O wretched man that I am! who shall deliver me from the body of this death?
Romans 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
VIDEO- [I cover stuff on the videos that are not in the post- here are a few]
.Council of Trent- what did the Church say?
.Do we get the final say- at the Judgment?
.What are the Catholic virtues- did Paul teach them?
.Augustine, Calvin, Whitfield and Wesley.
.Infusion or Imputation? How bout both!
At the bottom I added some quotes from the Catechism of the Catholic church- to show that the official teaching of the church DOES NOT TEACH SALVATION BY THE LAW- BUT BY CHRIST.
. REMINDER- This is a commentary I wrote years ago- the videos are new.
.CHAPTER 8- FEW POINTS;
(840)ROMANS 8:5-13 Paul will teach the impossibility of the ‘carnal minds’ ability to submit to Gods law. Those who are ‘in the flesh’ [the unregenerate nature- not simply ‘in the body’. We will get into these distinctions in a minute] can’t submit to God. Society spends so much time and effort trying to get the ‘lost man’ to do what’s right. The prohibition movement [outlawing liquor], the increase in the severity of punishment for crimes dealing with drugs. Making the child kidnappers crime punishable by death. While all these laws are necessary and good [though some debate the wisdom of the kidnapper one, they think the kidnapper might just go ahead and kill the victim if the same punishment applies to both crimes] they have little effect on getting ‘the carnal man to submit’. Paul also says ‘if the Spirit of him who raised up Christ from the dead dwells in you, then he that raised up Christ from the dead shall quicken [make alive] your mortal bodies by his Spirit that dwells in you’. Let’s do a little teaching here. Most commentators see this as speaking of the promise of the resurrection ‘your mortal bodies’. I see this more in line with the context of chapter 7. The discussion of ‘mortal bodies’ [your actual body, the flesh- which is different than ‘the fleshly nature’ which refers to the sinful nature] speaks of your actual life now ‘let not sin therefore reign in your mortal bodies’. Also in verse 13 of this chapter the same theme is seen ‘if ye thru the Spirit mortify the deeds of the body ye shall live’. I believe Paul is primarily saying ‘if you are in the Spirit [born of God] the Spirit of life will make alive your physical life in such a way that you will glorify God in your body and spirit, which are Gods’ [Corinthians]. Chapter 12 says your bodies are living sacrifices, holy and acceptable to God. Now later on in this chapter  we do see the resurrection, which is called ‘the redemption of the body’ [verse 23] so these two concepts work together. The fact that the believer is ‘training his mortal body’ for God [thru obedience] is sort of a precursor to the resurrection! Now, some believers confuse the resurrection of the body and the work of regeneration in ‘making you alive’ [Ephesians 2]. The work of regeneration brings your dead spirit back to life [born again] when you believe [which is a Divine imputation of faith at the moment of conversion, a sovereign act]. This ‘coming alive’ is purely spiritual. This qualifies you for the future physical resurrection of the body [Ephesians calls this the ‘down payment’, the ‘earnest of our inheritance, until the redemption of the purchased possession’. The word ‘earnest’ here is used in the same way as ‘earnest money’ in a real estate transaction. The fact that we have been ‘sealed’ with the Holy Spirit is our ‘guarantee of future bodily resurrection’]. Bishop N.T. Wright, the bishop of Durham [the church of England- Durham is the 3rd most influential post in the Church of England. Canterbury is at the top] has recently written on the truths of the resurrection of the body. He is an excellent scholar, way way above my league. He has been instrumental in ‘re introducing’ the reality of Christ’s resurrection as well as our future resurrection as a very real Christian belief [and historic truth as well]. I have read some of Wrights stuff and am a little surprised at some of the ideas on ‘soul sleep’ and the immortality of the soul. Bishop Wright seems to side with some of the ideas that certain restorationist groups [7th day Adventists] espouse, that the Catholic Church kind of corrupted the ideas of heaven and the soul by being overly influenced by Greek thought. While it is possible for Bishop Wright to have come to his understanding entirely thru scripture and history, yet I felt it a little strange to see him make these arguments. For the most part I like brother Wright and totally agree with his stance on the future ‘new heavens and new earth’ as the final place of rest [as opposed to dying and going to heaven now, which is a temporary place] but there is the biblical reality of a present ‘heaven’ and this doesn’t only come from Greek thought. I have often used the Christian doctrine of the new heavens and new earth while speaking with the Jehovah’s witnesses, I always agree on the reality of a future kingdom on earth. I simply steer the conversation back to ‘who qualifies for it’ and get straight to the gospel. Well anyway we have a promise of a future resurrection, and also a ‘quickening of the body now’ [God actually using our physical life to glorify him]. These are both great truths!
(841)ROMANS 8: 14-18 ‘For as many as are led by the Spirit of God, they are the Sons of God’. Many of us are familiar with this verse [I hope!]. We often see it as saying ‘Gods direction in our lives is proof that we are Christians’ true enough. But in context ‘being led by Gods Spirit’ means living the new life thru Christ. The putting to death of the old man and being ‘made alive’ thru Christ is what this is saying. Paul agrees with John [1st John] ‘those that do what is right [led by the Spirit] are of God’. Paul says ‘we have received the Spirit and a natural result of this is crying “Abba, Father”. I don’t want to do too much here, but Paul sees the ‘confession’ and heart cry of the believer as proof, a result of being ‘a habitation of the Spirit’. A sign, if you will, of being born of God is confessing/ praying to the Father. Paul quoted David in chapter 4 ‘for this shall every one that is godly pray unto thee in a time when thou mayest be found’ [Psalms 32- actually Paul quotes a different section from the Psalm, but this theme is consistent with Paul’s view]. Paul knew the reality of ‘the godly calling upon God’ they have an inner cry of ‘Abba, father’. ‘We are heirs of God and joint heirs with Christ’. For many years this has been a popular verse among many believers, often times it is used to say ‘God owns the cattle on a thousand hills’ [which he does] therefore if we are heirs ‘give me some cattle’! [stuff]. Here Paul uses this term in speaking of our identification with Christ’s sufferings. ‘If we suffer with him, we too shall share [joint heir!] in his glory’ [future glorification at the resurrection- we shall see him and be changed in a moment, at the twinkling of an eye. This mortal shall put on immortality]. It’s a symptom of modern American Christianity to view all these scriptures thru a materialistic lens, Paul held to the promise of a future reward [at the resurrection] that enabled him to go thru great difficulty and suffering in this present life. He counted the suffering as a privilege that he shared with Christ.
(843)ROMANS 8: 19-25 ‘the sufferings of this present time [are you ‘presently’ suffering?] are not worthy to be compared with the glory that shall be revealed in us’. Paul compares the difficulty to the reward. The reward here is the future resurrection. Paul did not see suffering as ‘from the devil’ or the reward as something material [monetary stuff! The resurrection body will be ‘material’ – real]. Paul teaches that the whole creation is waiting for this day. Not only will we get a ‘makeover’ but there will be a new heaven and a new earth! The creation itself longs for this [almost as much as Al Gore!] This resurrection is called ‘the redemption of our body’. The next verse says ‘we are saved by hope’. John also says [1st John] that the future reality of the resurrection ‘causes us to be pure in this life’ [every one that has this hope in him purifies himself, even as he is pure]. Why? Because we know God has a purpose for our bodies as well as our spirits! The ‘getting saved by hope’ simply means the future hope of the resurrection ‘encourages’ us to live clean now. Once again ‘saved’ is a neutral term. In can apply to all sorts of things. I always found it funny how when you read certain commentaries, that you see the difficulty Christians have when coming across these types of verses. There’s a verse that says ‘the woman will be saved thru childbearing’ geez, you wouldn’t believe the difficulty some writers have when they come across this stuff. Some teach ‘she will be ‘saved’ thru the birth of a child [Jesus]’ and all sorts of stuff. I think if we simply changed the word ‘saved’ for ‘delivered’ [which are basically the same thing] that maybe this would help. But thank God that we have a future resurrection to look forward to, let this truth ‘deliver’ you from the temptation to think ‘what’s all this suffering worth, why even go thru it?’ Because we have a great promise at the other end!
(845)ROMANS 8:26-28 ‘Likewise the Spirit also helpeth our infirmities’ why does Paul say ‘likewise’? He is saying ‘not only does the future hope of the resurrection sustain us, but also Gods Spirit helps us’! He knows how to make intercession for us in ways that we cannot. I just finished an hour prayer time, not an ‘official’ intercession time [which I do a few times a week now]. But an ‘unofficial’ time where I try and hear what the Spirit is speaking. When you are ‘praying in the Spirit’ [which can include the charismatic expression of tongues] you are depending upon the Spirit to transcend your limited ability to articulate what needs to be said. ‘All things work together for good to them that love God, to them who are ‘the called’ according to his purpose’. A very famous verse indeed. What does it mean? It means what it says! Over the years I have heard so many excuses for trying to get around difficult things. Why do the righteous suffer? Some taught it was because of their ignorance of scripture. Why did the things that happened to Job happen? Some said it was because he ‘feared’ that the things would happen [this group seems to miss the whole underlying reason for the book. Job’s friends are continually looking for a reason thru out the book. The point is, sometimes there is no reasonable explanation. I realize you can pick apart certain statements from Job and come up with ‘reasons’, but the meaning of the book is God is sovereign and we shouldn’t always think we can figure him out or ‘work the system’]. Here Paul says ‘whatever is happening to you right now [even very bad stuff!] will eventually work out for you benefit’. What about Hitler? Did he love God? I don’t believe so. This scripture says ‘to them that love God’. Your only responsibility thru the difficulty is to ‘love God’.
(846)ROMANS 8:29-30 ‘for whom he did foreknow, he also did predestinate to be conformed into the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: whom he justified, them he also glorified’. Let’s talk a little. When I first became a Christian I began a lifelong study of scripture, where I continually read a certain amount of scripture every day for many years. Over the years I have varied on how fast I should read [that is how many chapters per day and so forth]. But during the early stages I always took these verses to teach predestination in the classical sense. Simply put, that God ‘pre chose’ me [and all whom come to him] before we ‘chose him’. The Fundamental Baptist church I began to attend [a great church with great people!] taught that ‘classic Calvinism’ [predestination] was false doctrine, and they labeled it ‘Hyper Calvinism’. I simply accepted this as fact. But I never forgot the early understanding that I first gleaned thru my own study. I also was very limited in my other readings outside of the scripture. I did study the Great awakenings and Charles Finney. I read some biographies on John Wesley and other great men of God. These men were not Calvinistic in their doctrine [which is fine], as a matter of fact Wesley would eventually disassociate from George Whitefield over this issue. Whitefield was a staunch Calvinist! Over time I came to believe the doctrine again, simply as I focused on the scriptures that teach it. Eventually I picked up some books on church history and realized that Calvinism was [and is] a mainstream belief among many great believers. I personally believe that most of the great theologians in history have accepted this doctrine. Now, for those who reject it, they honestly struggle with these portions of scripture. Just like there are portions of scripture that Calvinists struggle with. To deny this is to be less than honest. The Arminians [Those who deny classic predestination- the term comes from Jacob Arminias, a Calvinist who was writing and studying on the ‘errors’ of ‘arminianism’ and came to embrace the doctrine of free will/choice] usually approach the verses that say ‘he predestined us’ by teaching that Gods predestination speaks only of his foreknowledge of those who would choose him. This is an honest effort to come to terms with the doctrine. To be ‘more honest’ I think this doesn’t adequately deal with the issue. In the above text, as well as many other places in scripture, the idea of ‘Gods foreknowledge and pre choosing’ speak specifically about Gods choice to save us, as opposed to him simply knowing that we would ‘choose right’. The texts that teach predestination teach it in this context. Now the passage above does say ‘those whom he foreknew, he also did predestinate to be conformed into the image of Christ’ here this passage actually does say ‘God predestinated us to be like his Son’. If you left the ‘foreknowledge’ part out, you could read this passage in an Arminian way. But we do have the ‘foreknowledge’ part. So I believe Paul is saying ‘God chose us before we were born, he ‘knew’ ahead of time that he would bring us into his Kingdom. Those whom he foreknew he also predestinated to become like his Son.’ Why? So his Son would be the firstborn among many. God wanted a whole new race of ‘children of God’. Those he predestinated he ‘called’. He drew them to himself. Jesus said ‘all that the Father give to me will come to me, and him that cometh to me I will in no way cast out’. Those who ‘come’ are justified, those who are justified are [present tense] glorified. Gods design and sovereignty speak of it as a ‘finished task’ like it already happened. God lives outside of the dimension of time. I believe in the doctrine of predestination. Many others do as well. You don’t have to believe it if you don’t want to, but I believe scripture teaches it.
(847)ROMANS 8: 31-39 ‘What shall we say then to these things? [what things? The fact that God predestined us and has guaranteed completion of the purpose he has designed us for!] If God be for us, who can be against us?’ Paul teaches that Christ is the only one with the ‘right’ or authority to pass judgment. If the only person in existence who can ‘officially’ condemn and pass legal judgment has actually died for us for the purpose of ‘freeing us from a state of condemnation’, then who ‘gives a rip’ about others opinions and views of us? Most of us struggle with how others view us. Paul did teach that Elders should have good character and a fine reputation in the community. But there is another type of ‘persona’ that preachers can fall into. A sort of ‘concern’ about what the critics are saying. In this context Paul says ‘If the opinion of the only person in existence whose opinion really matters, is one of “I accept you unconditionally, I declare you free from what others think, you are my beloved son in whom I am well pleased. Ever since I have known you, you have been pleasing in my sight” [all true scriptures by the way] Then who cares what others think! Paul also teaches that nothing can separate us from Christ’s love ‘not tribulation or distress or famine or persecution’ IN all these things we are more than conquerors thru him who loved us. Most times we view this passage from a ‘Calvinistic’ lens. I want you to see the impact of this statement thru a different lens. In the American church we have taught people ‘would a good father not pay the bills of his kids? Would a good father allow his kids to suffer? If you were really partaking of the New Covenant you would have it made’. While I do realize that many well meaning ministers have taught these viewpoints with honest and sincere hearts, I also have seen how this mindset accuses the saints. It basically tells the struggling believer ‘what kind of father do you have? If he really loved you would you be going thru these things’? In essence we are saying ‘tribulation and distress and persecution’ are all signs that ‘you have been separated from Gods love’! Paul blows this false [materialistic] mindset out of the water. He says it is thru these things that we are more than conquerors. It is the ability to look into the face of Pontius Pilate and say ‘you have no power over me, my father has permitted these things to take place. I am here to lay my life down for his glory’. Paul said all these things we are suffering are opportunities to glorify our father. To look into the face of society and say ‘nay, we are more than conqueror’s thru him that loved us’. The early church set the world on fire when they were laying their lives down for the cause, refusing to deny their Lord even at the point of death. They were ‘more than conquerors’.
.PAUL- SPURGEON- AND DAVE HUNT- DID THEY BELIEVE IN PREDESTINATION?
.HOW DOES PAUL DEFEND AGAINST THE SEEMING ‘UNFAIRNESS’ OF IT?
.WHAT DID THAT RUSSIAN ATHIEST SAY?
(848)ROMANS 9: 1-8 Paul returns to an earlier theme ‘Christ came, as pertaining to the flesh, in response to the covenants that God made with Israel’ [my paraphrase!] Paul says that natural Israel played a very important role in the coming of Messiah. He was [is] the fulfillment of the prophecies that came as a result of Gods interaction with ‘the commonwealth of Israel’. Now Paul again says ‘they are not all Israel, which are of Israel, but “in Isaac shall thy seed be called’”. Understand something here, Paul is not teaching ‘another’ natural lineage to Christ. The mistake of the worldwide church of God [Herbert Armstrong] which teaches British Israelism, trying to trace the natural lineage of Europeans and saying ‘these are the lost tribes’. Paul is simply saying ‘those who are of the Law, the natural tribe of Israel [Jews] are not automatically counted as ‘the seed’ [children] but those who ‘are of promise’. Paul also uses this in Galatians 3 and 4. ‘Of promise’ is simply saying ‘those who have been born of Gods Spirit [Jew or Gentile] are the children that God promised to Abraham’ he is the father of ‘many nations’. All who would believe. These themes are building upon Paul’s earlier theology in this letter. This letter [Romans] has a little more ‘weight’ than say a pastoral epistle [Timothy, Titus]. Now, I am not saying it is ‘more inspired’ but I want you to see that even in the book of Acts you see Paul place special emphasis on ‘I must make it to Rome’! Paul fully realizes that this letter will be read among the believers and Jews at Rome. Rome is the capitol city of the Empire. He wants the early believers to understand the role and purpose of God for Israel. Paul’s efforts are being seen by some Jewish believers [Jerusalem] as antagonistic. Paul wants to make it clear that he was not trying to start some type of movement that rejected natural Israel. At the same time he wants natural Israel ‘my kinsman according to the flesh’ to receive their Messiah! So in this context Romans is a theological treatise saying ‘God wants to bring both Jew and Gentile together as one new man in Christ [Ephesians]’. When he argues ‘they that are the children of the flesh ARE NOT THE CHILDREN OF GOD[verse 8] but the children of the promise are counted for the seed’ he is simply saying ‘all people, both Jews and Gentiles [which includes all races that are ‘non Jews’ even Arabs!] can partake of this free gift by grace’. The promise is to all who ‘will believe’.
(849)ROMANS 9:9-23 now we get into predestination. Paul uses the example of Jacob and Esau [I spoke on this in the Genesis study, see chapter 25], he says God chose Jacob over Esau before they were born. He also uses the story of Pharaoh and says God was the one who hardened his heart. Paul says these things show us that God’s mercy and choice are a sovereign act. He specifically says ‘God chose Jacob, not on the basis of any thing he did [or would do!] but because of his own sovereign choice’. Now, this is another one of those arguments where Paul says ‘you will then say to me, how can God find fault? If everyone is simply doing the things he preordained, fulfilling destiny, then how can God justly hold people accountable’? First, I want you to see that this statement, that Paul is putting into the mouths of his opponents, only makes sense from the classic position of predestination. Second, if predestination only spoke of Gods foreknowledge of the choices that people were going to make [like asking Jesus into their heart!] then the obvious response to the argument would be ‘Oh, God chose Jacob because he knew what a good boy he was going to be’. Not only would this be wrong, Jacob [the supplanter] was not a ‘good boy’, but Paul does not use this defense in arguing his case. He simply says ‘who are we to question God? Can the thing formed say to him that formed it “why have you made me like this”? It seems as if Paul’s understanding of predestination was in the Augustinian/Calvinistic Tradition. A few years back a popular author on the west coast, Dave Hunt, wrote a book called ‘what kind of love is this’? He took on the Reformed Faiths understanding of predestination. Dave was a little out of his league in the book. He seemed to not fully grasp the historic understanding of the doctrine. He quoted some stuff from Charles Spurgeon that made it sound like he was not a believer in predestination. Spurgeon did make strong statements against certain ideas that were [are] prevalent in classic Calvinism. Some taught that Christ’s Blood was shed only for the elect. This is called ‘particular redemption’ or from the famous ‘Tulip’ example ‘limited atonement’. Spurgeon did not embrace the idea that Christ’s Blood was not sufficient to cover the sins of the whole world. The problem with Hunt using this true example from Spurgeon, is that he overlooked the other obvious statements from Spurgeon that place him squarely in the Calvinistic camp. Some refer to this as ‘4 point Calvinism’. I myself agree with Spurgeon on this point. The reason I mention this whole thing is to show you that major Christian figures have dealt with these texts and have struggled with the obvious difficulties involved. I think Paul does a little ‘speculative theology’ himself in this chapter. He says ‘what if God willing to show his mercy and wrath permitted certain things’. He gives possible reasons for the seeming ‘unfairness’ of this doctrine. The point I want to stress is Paul never tries to defend it from the classic Arminian understanding, that says ‘God knew the way people were going to choose, and he simply ‘foreordained’ those who would choose right’. To be honest, this argument does answer the question in the minds of many believers, I simply don’t see it to be accurate.
(851)ROMANS 9:24-29 Paul quotes Hosea and Isaiah to show that God has a purpose for both Jew and Gentile. He uses a few verses from Isaiah 10 and 13 to say ‘except the lord had left us a remnant, no one would be left’. Now, once again we come up against the mindset of always reading ‘saved’ as meaning ‘born again’. In context, God ‘saving’ a remnant simply means ‘he spared them from ruin and total destruction’. There is a verse in Revelation that says ‘the nations of them which are saved shall enjoy the new heavens and earth’. Some commentators will show you how some versions leave out ‘which are saved’ which would leave the text as saying ‘the nations [that are left, remain!] shall walk in it’. This is the context here. Paul is saying God always had a few from Israel that remained, he didn’t utterly wipe them out. Now, this of course fits in with ‘having sins forgiven’, being ‘saved’ or redeemed. There are prophets who say ‘the Lord will turn away ungodliness from Jacob’ [delivered from sin] and ‘the lord comes to those who have turned away from their sin’ speaking of Israel. So I want you to grasp the biblical concept of God saving [sparing] a remnant. The word ‘remnant’ actually speaks of the part of cloth/ material that is ‘left over’ from the whole piece. Jesus also said ‘unless those days were shortened, their would no flesh “be saved”’. Once again meaning ‘no human would survive unless God cut short his wrath’. Paul also uses this language here ‘the lord will do a quick work on the earth and cut it short [shortened!] in righteousness’.
(853)ROMANS 9: 30-33 ‘What shall we say then? That the Gentiles which followed not after the law of righteousness have attained it, even by faith’. Paul concludes the chapter by summing up his ‘righteousness by faith’ argument. Natural Israel, who sought to become righteous by law, who were always striving for perfection thru the keeping of the law. They did not attain that which they sought after. Why? Because they sought it ‘not by faith, but by law’. No law could ever make a man righteous. The Gentiles, which were not even looking! They got it. Why? Because they simply believed in the Messiah, it was the best message they ever heard. They were told their whole lives ‘you are separated from Gods promises. You are not included in the commonwealth of Israel’. They never dreamed that the Jewish Messiah would say ‘neither do I condemn thee, go and sin no more’. They received Gods righteousness by faith. Israel ‘stumbled’ at the stumbling stone. Jesus is called a precious stone and also a rock of offence. To those who believe, he is great, precious. To those who don’t believe he is this tremendous obstacle. The unbelieving world doesn’t know what to do with him. I was watching Ravi Zacharias the other night. He is a good Christian apologist. He was telling the story of being in Russia and speaking to a large group of Atheists. During his talk they were really aggressive, making motions with their hands and all. He was told ahead of time to be prepared. At the question and answer time a Russian Atheist asked ‘what are you talking about when you say God? I have no idea what you mean by this false concept’. Ravi asked him ‘sir, are you an Atheist?’ He replied yes. ‘What is an Atheist’? Ravi asked. The man responded ‘someone who denies God’. Ravi said ‘what exactly is it that you are denying’? The unbeliever has come up against this ‘rock of offence’. He tries to get around it, to develop all types of systems and philosophies to deny it. The rock is there, you can either ‘fall on it’. That is admit he is who he claims to be. Submit and be ‘broken’. Or it will eventually ‘grind you to powder’. You will pass from the scene and the next crop of Atheists will rise and face the same dilemma. This rock ‘aint going away’.
ROMANS 10 [On the video I give a broad overview of the doctrine ‘the salvation of the righteous’. I cover many verses not in the post].
.DOES THE BIBLE TEACH ‘A SINNERS PRAYER”?
.DOES THIS CHAPTER SAY ‘THOSE WHO CALLED/ASKED- DID NOT GET IT?
.IS THEIR A ‘RIGHTEOUS MAN’S PRAYER’ THAT BRINGS SALVATION?
. PLEASE- LETS STOP DIVIDING OVER SMALL STUFF-
(854)ROMANS 10: 1-13 Many years ago I referenced all the back up scriptures for this chapter [and book!]. The study was intense because I saw a fundamental ‘fault line’ that ran thru many in the Evangelical church [the revivalist tradition]. The ‘fault line’ was reading this chapter as in if it were saying ‘ask Jesus into your heart, or you won’t be saved’. Now, I have no problem with those who trace their conversion to an experience like this. But I want to give you my understanding of this chapter, based on the exhaustive study I did years ago. Also, I will probably quote some verses and you will have to find them later [I forget where they all are]. Paul begins with his desire for ‘all Israel to be saved’. I taught in chapter one how come the gospel is the power of God unto salvation. Because all who believe ‘become righteous’. After 9 chapters of Romans, we have seen that when Paul refers to ‘justification by faith’ this is synonymous with ‘believing with the heart unto righteousness’. Here Paul’s desire is for Israel to experience ‘all facets of salvation’ [present and future] to ‘be saved’. Now, he will say ‘Christ is the end of the law to all who believe’ Israel did not attain unto ‘righteousness’ because they sought after it by trying to keep the law. But it comes only by faith. Then Paul quotes a kind of obscure verse from Deuteronomy saying ‘Moses says the righteousness which is by faith’ [note- this whole description that follows is describing ‘the righteousness that comes by faith’] and says ‘the word is near thee, in thy mouth and heart’. Paul then says ‘whoever calls on the Lord will be saved, with the heart a man believes and becomes righteous [which according to Paul means ‘justified’] and with the mouth confession is made unto salvation’. In this text, Paul once again is ‘dividing’ the common understanding of ‘salvation’ meaning ‘getting initially saved’- which is ‘believing and being justified’. And simply saying ‘believers will inevitably call and be saved’ [in a generic sense]. Why would he do this? In the context of his argument, he is simply showing the ‘righteousness which is from the law’ [the man under the law is described as ‘doing something’ continuing under the load and strain of law] versus the ‘righteousness which is by faith’ [described as a person who believes and speaks, as opposed to ‘does stuff’]. It is not inconsistent for Paul to use the term ‘confessing and being saved’ as speaking of something different than meaning ‘accepting Christ into your heart’. Paul is simply giving a description of those who believe ‘all who believe will call’. And yes, they will and do experience ‘salvation’. It’s just in this example Paul is not saying ‘they are saved initially upon confession, calling’. At least not ‘saved’ in the sense of ‘getting justified by faith’. Why? Because the rest of the chapter doesn’t make a whole lotta sense if he were saying this. ‘How can they call on him in whom they have not believed’? He already showed us that ‘believers are justified’. The very argument Paul makes distinguishes between ‘believing unto righteousness, and calling unto salvation’. You can see it like this, there is a verse I stumbled across years ago. It is in one of the prophets [Old Testament] and it says ‘Gods wrath will come upon all them WHO HAVE NOT CALLED UPON HIM’. In this context Paul can be saying ‘whoever calls upon God will never enter judgment/wrath’ [a description of a particular lifestyle, remember Paul said Gods Spirit makes us cry ‘Abba Father’] in this light Paul can be saying ‘all who call [both Jew and Gentile- simply making an argument for inclusion. God accepts ‘all who call’] will not come under future [or present!] wrath’. This would be in keeping with Peters scathing sermon in Act’s where he quotes the Prophet Joel and says ‘whosoever calls upon the Lord shall be saved’. If you go back and read Joel you will see that in context he is saying ‘at the future time of God’s revealed judgment, those who cry for deliverance will be spared’. Peter quotes it in this context as well. He shows Gods future time of judgment and ends with ‘all who call will be saved’. How do we know that Peter was not quoting Joel for some type of ‘sinner’s prayer’ thing? Because after the Jews say ‘what should we do’? He doesn’t lead them in a sinners Prayer! I don’t want to be picky, I simply want you to see context. Paul has already established multiple times thru out this letter how righteousness comes to those who believe. One of the descriptions of ‘those who believe’ are they ‘call upon God’. They even call upon God ‘to save them’. In this chapter the reason Paul uses ‘whosoever calls upon the lord will be saved’ is to simply show God will deliver both Jews and Gentiles. His promise of salvation is ‘to all’. When he uses ‘believing and being made righteous’ along with ‘calling and being saved’ he obviously can not be speaking about the same thing! He even states it this way in his argument. ‘How can they call unless they already believe’? He was simply giving a description of ‘those who believe’. This ‘calling for salvation’ that ‘all who believe’ partake of can speak both of a ‘present tense’ being saved, that is from any and all types of bad things, and a ‘future tense’ deliverance from wrath. Even when Paul quoted David in Roman’s 4, he is ‘describing the blessedness of the man unto whom God will not impute sin’ [Psalms 32] if you go back and read that psalm David says ‘for this shall EVERY ONE THAT IS GODLY PRAY UNTO THEE’. David uses this in the context of his confession of his sin. So the ‘everyone that is Godly’ describes ‘the righteous’ and they WILL CALL! Also in 2nd Corinthians Paul quotes Isaiah ‘now is the acceptable time, now is the day of salvation’ in the context of ‘God heard you and saved you’. Why would Paul use this in 2nd Corinthians? They need not be told ‘pray and get saved’. In context he used it to encourage them to return back into full communion and fellowship after their restoration and reproof he gave them in the first letter. He is saying ‘I rebuked you guys harshly, you repented and asked for forgiveness. God ‘heard you’ in his acceptable time, now get over it and ‘be restored’. Salvation to them came by ‘calling’ but it was not describing an initial conversion experience. Well, I didn’t realize I would go so long, but this is a good example of having a ‘holistic view’ of scripture. You try and take all the quotes the writers are using, put them in context of the broad themes of scripture. Add that to the immediate context of the letter [Romans] and then come to a deeper understanding of truth. I am not against those who see this chapter thru an evangelistic lens, I just think the way I taught it is more faithful to the text. [NOTE- Thru out this site I have taught the doctrine of ‘the salvation of the righteous’. I mentioned it earlier in Romans and have spoken on it before. If you can find these entries they will add some insight to this chapter. NOTE- verse 20 actually has Paul quoting Isaiah ‘I was found by them who did not ask for me’. This would sure seem strange to say in the same chapter that taught a concept of ‘all who ask for me will enter the kingdom’. It is quite possible to ask and pray and confess everything ‘just right’ and still not find him. And according to this verse, the ones who did ‘find him’ [Gentiles] did not ask! After years of coming to the above understanding I read a church council [Council of Orange?] and I was surprised to see how they actually dealt with the issue of believing versus ‘calling upon God’. They quoted some of these texts to show that before a person could call upon the Lord, he first needed faith. They used this example to show Gods sovereignty in salvation. I though it interesting that they came to the very same conclusions that I did. They even used the same examples! This shows you how the corporate mind of the church is manifestly expressed thru out the ages. I think the council was in the 8thor 9th century?
(855)ROMANS 10:14-21 [Just a note for the previous entry. In the conversions recorded in scripture [Acts] do you know how many times there is a reference to ‘calling upon the Lord’ during the conversion? Surprisingly one time. The conversion of Saul [Paul]! During one of the ‘re-tellings’ of his own story he says ‘I was told to arise, and be baptized. Washing away my sins while calling upon the Lord’. Wow, could we have arguments over this one! Do you identify the ‘washing away of sins’ with baptism or the ‘prayer’? I actually previously taught [somewhere on this long blog!] how in the 1st century Jewish mindset ‘washing from uncleanness’ and water were related. I taught it in a way that did not teach ‘baptismal regeneration’ but more along the lines of ‘discipleship’ you might find the entry under ‘my statement of faith’. The point I want to make here is Paul spent 3 days after the Lord appeared to him before he actually got baptized and made an open confession of faith. Paul’s reputation was so bad [he killed Christians!] that his conversion and confession needed to have all the weight possible. Others needed to know that he now ‘confessed Christ’. Most commentators will look to the appearance of Jesus to Paul on the Damascus road as his conversion. The point I want to make is in the book of Acts, the main ‘altar call’ was actually baptism. This was the normal means to identify with the believing community. We also see the fact that once people believed, they then were baptized. The same distinction can be made with ‘confessing’. Neither can take place until one believes. I would assume that Paul said something like this at his baptism ‘O Jesus, please forgive me for what I have done. I killed your people and have committed a terrible crime’. There obviously were some serious things he needed to confess! But the overall view of conversion in Acts does not show a ‘sinner’s prayer’ type conversion.] Paul indicts Israel ‘The word did come to you, you didn’t believe’. He also quotes Moses ‘God said he would provoke you to jealousy by a nation who were “no people”’. We are beginning a portion of Romans where Paul will try and explain the dynamic of Gods purpose for Israel, and his ‘use’ of the Gentile nations to ‘make them jealous’. When we studied the parables we saw this dynamic at work. Israel was offended that God [Messiah] was offering equal access to the promises of Israel thru Jesus. Israel was jealous of this free grace. Paul shows them that Moses prophesied that this day would come. You also see this in Stephens sermon in Acts chapter 7 ‘Moses said the Lord would raise up a prophet like me [Jesus!]’ and then Stephen shows how Israel also did not recognize that Moses was the intended deliverer of the people. So likewise 1stcentury Israel also did not recognize their Messiah [the first time around!]. God’s acceptance of the Gentiles was difficult for Israel to embrace. It took a divine vision for Peter, and he still ‘fell back’ into a caste system mentality. God is not finished with these dealings [Paul will say in the next few chapters] and he will make every effort to show both Jews and Gentiles that they are both important pieces to this ‘divine puzzle’. He will even warn the Gentiles ‘don’t get proud, if God cut off the true branches to graft you in, watch out! He might do the same with you.’ Paul is striving for both Jew and Gentile to live in harmony as much as possible, he did not want to come off as a defender of the Gentiles only. He was ‘defending the gospel’.
(857)ROMANS- Let me overview a little. This entry goes along with the last one [#856- those of you reading this straight from the Romans study will need to find it under one of the ‘teaching’ sections]. Paul deals with the issue of ‘being provoked by/to jealousy’. Many times believers remain divided because of pride and jealousy. We often do not want to accept the fact that God actually is working thru other camps, groups of Christians who are ‘not like us’. It challenges our very identity at times! We feel like ‘well, my whole experience with God has been one of coming out of [name the group- for many it’s Catholicism] and I KNOW that I have found and experienced God by leaving mistaken concepts about God. Therefore any other ‘defender’ of Catholics is challenging my core experience’. I myself attribute my conversion to ‘leaving religious ideas’ and reading the bible for the first time. Though I had various believers witnessing to me, it was the actual reading of Johns gospel [and the whole New Testament] that clinched it for me. The reality of ‘whoever believes’ as opposed to religion. But my own experience should not limit [in my mind] the reality of others who also embraced the Cross without ‘leaving’ their former church. It is quite possible that other ‘Catholics’ arrived at a serious level of commitment to the Cross, while remaining faithful to their church. Now I realize this in itself can become an issue of contention, all I want to show you is we should not limit the power of the gospel to our own personal experience. During the recent controversy  over certain Pentecostal expressions of ‘revival’ some old time churches simply made a case against all the Charisms [gifts] of the Spirit. The fact is most theologians accept the gifts of the Spirit as being for all ages of the church. Sure, there have been problems with them, even early on [the Montanists] but the fact is there has always been some type of Charismatic expression of Christianity thru out the church age. But the more Reformed brother’s sound [and are often!] more ‘biblical’ than some of the crazy stuff that happens under the banner of ‘Pentecostal/Charismatic’. So the divisions exist. In this chapter [Romans 11] Paul is dealing with a very real dynamic that says ‘I find my whole identity in the way God has worked with me for centuries [Judaism]. The fact that he began a new thing with other groups who I detest [Gentiles] has offended me to the point where I can’t even experience God any more’. Israel could not see past her own experience with God. The fact that God was ‘being experienced’ by other groups in ways that seemed highly ‘unorthodox’ did not mean that their former experience was illegitimate. It simply meant that Gods experience with them was always intended to ‘break out’ into the broader community of mankind. They lost this original intent and used their ‘orthodoxy’ as a means of self identification. An ‘elite’ religious class, if you will. I find many of these same dynamics being present in the modern church. We should stand strong for orthodoxy, we also need to expose and correct error when it gets to a point where many believers are being led astray. But we also need to be able to see God at work in other groups, we should not use our own experience with God [no matter how legitimate it is!] as the criterion of what’s right or wrong.
CATECHISM of the Catholic Church-
1963 According to Christian tradition, the Law is holy, spiritual, and good,14 yet still imperfect. Like a tutor15 it shows what must be done, but does not of itself give the strength, the grace of the Spirit, to fulfill it. Because of sin, which it cannot remove, it remains a law of bondage. According to St. Paul, its special function is to denounce and disclose sin, which constitutes a “law of concupiscence” in the human heart.16 However, the Law remains the first stage on the way to the kingdom. It prepares and disposes the chosen people and each Christian for conversion and faith in the Savior God. It provides a teaching which endures for ever, like the Word of God. (1610, 2542, 2515)
1964 The Old Law is a preparation for the Gospel. “The Law is a pedagogy and a prophecy of things to come.”17 It prophesies and presages the work of liberation from sin which will be fulfilled in Christ: it provides the New Testament with images, “types,” and symbols for expressing the life according to the Spirit. Finally, the Law is completed by the teaching of the sapiential books and the prophets which set its course toward the New Covenant and the Kingdom of heaven. (122, 1828)
1977 Christ is the end of the law (cf. Rom 10:4); only he teaches and bestows the justice of God.
1982 The Old Law is a preparation for the Gospel.
1983 The New Law is the grace of the Holy Spirit received by faith in Christ, operating through charity. It finds expression above all in the Lord’s Sermon on the Mount and uses the sacraments to communicate grace to us.
I TALKED ABOUT THESE VIRTUES ON THE VIDEO-
I. The Human Virtues
1804 Human virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith. They make possible ease, self-mastery, and joy in leading a morally good life. The virtuous man is he who freely practices the good. (2500, 1827)
The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human being for communion with divine love.
The cardinal virtues
1805 Four virtues play a pivotal role and accordingly are called “cardinal”; all the others are grouped around them. They are: prudence, justice, fortitude, and temperance. “If anyone loves righteousness, [Wisdom’s] labors are virtues; for she teaches temperance and prudence, justice, and courage.”64 These virtues are praised under other names in many passages of Scripture.
1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; “the prudent man looks where he is going.”65 “Keep sane and sober for your prayers.”66 Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle.67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid. (1788, 1780)
1807 Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the “virtue of religion.” Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. “You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.”68 “Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.”69 (2095, 2401)
1808 Fortitude is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of fortitude enables one to conquer fear, even fear of death, and to face trials and persecutions. It disposes one even to renounce and sacrifice his life in defense of a just cause. “The Lord is my strength and my song.”70 “In the world you have tribulation; but be of good cheer, I have overcome the world.”71 (2848, 2473)
1809 Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will’s mastery over instincts and keeps desires within the limits of what is honorable. The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion: “Do not follow your inclination and strength, walking according to the desires of your heart.”72Temperance is often praised in the Old Testament: “Do not follow your base desires, but restrain your appetites.”73 In the New Testament it is called “moderation” or “sobriety.” We ought “to live sober, upright, and godly lives in this world.”74 (2341, 2517)
Down the road I hope to teach a bit more about the Catholic teaching of ‘the working of the work’- meaning the Church teaches that the Sacraments ‘work’ regardless of the holiness/faith of those administering them. It’s a controversy that dates back to the early centuries of the Church [the Donatist controversy]. The point I want to make here is the bible teaches that there are things we can train ourselves to do- acts of prayer- fasting- etc.- that over time will train the mind to think Godly thoughts [these practices of discipline work over time- regardless of the way you feel]. I think one of the drawbacks from the Protestant Reformation was the neglect of ‘works’- the role that good works play in the Christian life. Paul [in Romans] says ‘as you have yielded your parts as instruments of unrighteousness to sin- so now yield them as instruments of righteousness unto God’. I added this section about Virtues because I felt it covered this theme well.
Proverbs 9:1 Wisdom hath builded her house, she hath hewn out her seven pillars:
Proverbs 9:2 She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
Proverbs 9:3 She hath sent forth her maidens: she crieth upon the highest places of the city,
Proverbs 9:4 Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
Proverbs 9:5 Come, eat of my bread, and drink of the wine which I have mingled.
Proverbs 9:6 Forsake the foolish, and live; and go in the way of understanding.
[note- there’s much more on the video than the post]
.What effect did the Renaissance have on the Reformation?
.How did Erasmus differ from Luther?
.Do Catholics exalt Tradition over Scripture?
.Do Catholics believe in Justification by Faith?
.Catholic teaching on Civil Authorities [Romans 13].
.What does ‘AdFontes’ mean- and how does it relate to the Renaissance/Reformation?
.Was Paul a full time preacher- paid?
.Is he teaching universalism here?
.Elijah was not alone.
(861)Romans 11:13- ‘For I speak to you Gentiles, in as much as I am the apostle of the Gentiles, I magnify my office’. Let me just make a few comments today. How is Paul ‘exercising’ his apostolic authority over the Gentiles in Rome? We know he hasn’t been there yet [since becoming a follower of Jesus]. He did not have some type of relationship with them where they contributed to him. He was holding no ‘church services’. He exercised it by speaking into their lives and caring for their welfare. He did this by WRITING THIS LETTER! Recently there has been some discussion on ‘Gods government’ and the apostles ‘bringing things into alignment’ [dealing with the mistakes at Lakeland]. Lots of talk that I am familiar with. What is Gods government? In the world we have 2 competing ‘world views’- systems or modes of operation. You have God’s kingdom, and then the worlds system. When the apostle John said ‘love not the world, neither the things that are in the world’ he was referring to this system of lies and pride and sin. In Gods kingdom you operate under his laws ‘love the Lord thy God with all thy heart… and your neighbor as yourself’. In this family [children of God] you have different types of ‘gifts’. Some are apostles, others prophets, etc. All these gifted ones are given for the singular purpose of building you up so you can have a mature faith grounded in Christ and be the ‘glorious temple’ of God in the earth. Paul was playing his part by communicating Jesus to these Roman Gentiles. He did not have some type of a corporate relationship with them where he said ‘commit to my authority over you. Either I will be your ‘covering’ or someone else!’ These are mans ideas. Now, we often say ‘Paul didn’t receive money from the Corinthians, but he did from the other churches’. I have said this myself. Paul did receive support from the Philippians, but that was support for his traveling ministry. To get him to the next place. If you read carefully you will see Paul telling the Thessalonians ‘when I was with you I did not eat, or take stuff for free. My hands ministered to both me and those that were with me’ I think he even said he worked night and day. When he spoke to the Ephesians elders in the book of Acts, he also said ‘I labored when I was with you, I did not take support from you when I was there. I did this to leave you ELDERS an example’. Now, the point I want to make is it seems as if Paul did not take money when he was actually living among the saints. It seems he took it only for traveling expenses [and of course for his ministry to the poor saints at Jerusalem]. Now, I believe and teach that it is scriptural to meet the needs, financially, of laboring elders. The reason I mention this is to show you that being an ‘apostle’ or any other gifted minister in the church simply means you bear extra responsibility to bring Gods people to maturity. It was not some type of office where you were a ‘professional minister’. When I hear all the talk of ‘Gods apostles are bringing Gods government back into alignment’ for the most part these are men’s ideas being applied to an American corporate 501c3 ministry. Gods ‘government’ operates along different lines. So in this example Paul said ‘I magnify my office’ he was simply imparting some truth to them for the purpose of their own edification. Paul did not see them coming under ‘his covering’.
(862)ROMANS 11- let me make a note on the previous entry. Over the last few years, as well as many years of experience with ‘ministry/church’, I have seen how easy it is to fall into the well meaning mindset of ‘I am going into the ministry, this is my career choice. My responsibility is to do ‘Christian stuff’ and the people’s role is to support me’[ I am not taking a shot at well meaning Pastors, I am basically speaking of the many friends I have met over the years who seemed to think ministry was a way to get financial support]. In the previous entry I mentioned how Paul seemed to have a mode of operation that said ‘when I am residing with a community of believers, I refuse to allow them to support me. I will work with my own hands to give them an example, not only to the general saints, but also to the elders. I am showing you that leadership is not a means to get gain’. It does seem ‘strange’ for us to see this. Of course we know Paul also taught the churches that it was proper and right to support those who ‘labor among you’. I have taught all this in the past and I don’t want to ‘re-teach’ it all again. The point I want to make is we ‘in ministry’ really need to rethink what we do. How many web-sites have I gone to that actually have icons that say ‘pay me here’. The average person going to these sites must think ‘pay you for what’? Paul did not teach the mindset of ‘pay me here, now’. Also in this letter to the Romans we are reading Paul’s correspondence to the believers at Rome. He often used this mode of ‘authority’ [writing letters] to exercise his apostolic office. Of course he also traveled to these areas [Acts] and spent time with them. And as I just showed you he supported himself on purpose when he was with the saints. Basically Paul is carrying out the single most effective apostolic ministry of all time [except for Jesus] and he is doing it without all the modern techniques of getting paid. He actually is doing all this writing and laboring at his own expense. He told the Corinthians ‘the fathers [apostles] spend for the children, not the children for the fathers’. So in todays talk on ‘apostles’ being restored. God ‘bringing back into alignment apostolic government’ we need to tone down all the quoting of verses [even the things Paul said!] that seem to say to the average saint ‘how do you expect us to reach the world if you do not ‘bring all the tithes into the storehouse’! When we put this guilt trip on the people of God we are violating very fundamental principles of scripture. Now, let’s try and finish up chapter 11. Paul is basically telling Israel and the Gentiles that God’s dealings are beyond our understanding [last few verses]. God is using the ‘unbelief’ of Israel as an open door to the Gentiles. He is also using the mercy that he is showing to the Gentiles as an ‘open door’ to Israel! He will ‘provoke them to jealousy’. There are a few difficult verses that would be unfair for me to skip over. ‘All Israel shall be saved’. Paul uses this to show that God’s dealings with natural Israel as a nation are not finished. Who are ‘all Israel’? Some say ‘the Israel of God’ [the church]. I don’t think this fits the text. Some say ‘all Israel that will be alive at the second coming’ I think this is closer. To be honest I think this can simply mean ‘all Israel’ all those who are alive and also raised at the return of the Lord. Now, this would be a form of universalism [all people eventually being saved]. I am not a Universalist, but I don’t want any ‘preconceived’ mindset [even my own!] to taint the text. I think God has the ability to reveal himself to the whole nation of Israel in such a way that ‘they all will be saved’. If I were a Jewish person I wouldn’t wait for this to happen! Just like the Calvinists argument of ‘why witness’? Because God commands it. So even though you can make an argument here for a type of universal redemption at Christ’s revealing of himself to Israel at the second coming [which is in keeping with this chapter, as well as other areas in scripture; ‘they will look upon him whom they have pierced’ ‘God will pour out the spirit of mourning and supplication on Israel at his appearing’. Which by the way would fit in with ‘whoever calls on the Lord will be saved’ which I taught in chapter 10. This is a futurist text implying a time of future judgment and wrath’]. So God’s dealings with Israel are not finished. Paul also warns the Gentiles ‘don’t boast, if God cut out the true branches [Israel] to graft you in. He can just as quickly cut you out too’! It would be dishonest for me [a Calvinist] to simply not comment on this. You certainly can take this verse in an Arminian way. Or you can see Paul speaking in a ‘nationalistic sense’. Sort of like saying ‘if Germany walks away from the faith, they will be ‘cut out’. [France would have been a better example! Speaking of the so called ‘enlightenment’ and the French Revolution]. In essence ‘you Gentiles, don’t think “wow, look at us. God left Israel and we are now special!”’ Paul is saying ‘you Gentiles [as a whole group] stand by faith. God could just as quickly ‘cut you out’ and replace you with another group’. I also think the Arminians could use this type of argument for the previous predestination chapter . But to be honest I needed to give you my view. One more thing, Paul quotes Elijah ‘lord, I am the only one left’. He uses this in context of God having a remnant from Israel who remained faithful to the true God. God told Elijah ‘there are 7 thousand that have not bowed the knee to baal’. Paul uses this to show that even in his day there were a remnant Of Jews [himself included] who received the Messiah. An interesting side note. The prophetic ministry [Elijah] seems to function at a ‘popular level’. Now, I don’t mean ‘fame’, but Elijah was giving voice to a large undercurrent that was running thru the nation. If you read the story of Elijah you would have never known that there were ‘7 thousand’ who never bowed the knee! Often times God will use prophetic people to ‘give voice’ or popularize a general truth that is presently existing in the ‘underground church’ at large. Sort of like if Elijah had a web site, the 7 thousand would have been secretly reading it and saying ‘right on brother, that’s exactly what we believe too’!
.ARE SOME GIFTS BETTER THAN OTHERS?
.HOW SHOULD THEY FUNCTION IN THE ‘BODY’?
. HOW SHOUD WE GIVE OFFERINGS- DID PAUL TEAHC TITHING?
.HOT COALS ON THEIR HEADS- HUH?
(864)ROMANS 12:1-8 ‘I beseech you by the mercies of God to present your bodies as living sacrifices, holy and acceptable unto God, which is your reasonable service [spiritual worship]’. Most times we see ‘by the mercies of God’ as a recap of all that Paul has taught from chapters 1 thru 12. This is true to a degree. I think Paul is honing in on the previous chapters that dealt with the purpose of God specifically seen in the resurrection of the body. As we read earlier ‘for we are saved by hope’ [the hope of the resurrection]. Basically I see Paul saying ‘because of what I showed you concerning Gods redemptive purpose for your body, therefore present your body now, in anticipation of it’s future glorious purpose, as a living sacrifice ‘holy and acceptable unto God’. Why? Because you are going to have that thing [body] forever! [in a new glorified state] Paul exhorts us to be changed by the renewing of our mind, the way we think. I have mentioned in the past that this renewing is not some type of legalistic function of ‘memorizing, muttering the do’s and don’ts all day long’. But a reorganizing of our thoughts according to this new covenant of grace. Seeing things thru this ‘new world’ perspective. A kingdom view based upon grace and the resurrection of Jesus. This resurrection that is assured to us because we have the deposit of the Spirit which is our guarantee that God will complete the work that he has begun in us. And Paul will jump into one of his ‘Body of Christ’ analogies which he uses often to describe the people of God. Because we are all one body, we should think soberly about our different gifts and purposes. God gave some ‘better’ [or more noticeable] gifts for the overall edifying of the body. So don’t boast about it. All have varying gifts, freely given. Administrate them with much grace. Do it with humility and cheerfulness. We are simply children thru whom Gods Spirit manifests himself in different ways. Don’t boast that ‘Wow, daddy gave me a bike’. Or look, I got a more expensive Christmas present than you. Daddy distributes the gifts freely as he wills. They are for everyone’s benefit. Don’t use this grace gift as a means of self importance or prestige. It would be like ‘prostituting’ a gift for self-aggrandizement. People have done it, but it displeases the giver of the gift.
(865)ROMANS 12: 13 Paul continues to give some basic guidelines on practical Christian living. Notice his teaching on financial giving ‘distribute to the necessity of the saints’. This basic Christian doctrine from Jesus teachings has become the premier act of giving for the New Testament saint. The reason I have stressed this teaching as opposed to the more popular view of tithing, is because the scriptures place such a high priority on Christian charity. As I have mentioned before, Jesus even uses this basic description to describe those who ‘are righteous’ or ‘unrighteous’. He teaches the final judgment will be based on this outward identifier of ‘what we did to the least of these’. If you read carefully the New Testament epistles you will see a picture of ‘local church’ as a caring community of people who show their love for one another thru these acts of kindness and compassion. None of the New Testament letters teach a type of financial giving that focuses on ‘support the ministry/institution’ as being ‘the new testament church’ that replaced the ‘old testament temple’. For example a tithe system that supports the ‘pastor/priest’ in the same way the Levitical priests were supported under the law. It’s so vital for us to see and understand this. Because the average believer is taught thru out his life that his primary expression of giving is to ‘bring the tithe into the storehouse’ in such a way that it violates the actual primacy of giving as taught in the New Testament. Which is to regularly give to meet the needs of those around you. The fact that there were instances in the book of Acts or the letter to the Corinthians where believers gave an offering in a corporate way [the collection for the poor saints- 1st Cor. 15, or the laying of the money at the apostles feet in Acts] does not excuse the believer from the teaching that we should all regularly give to meet the needs of those around us. This is flatly taught as a regular part of the Christian experience. The other fact that Paul never once teaches the tithe as a function of giving for the Gentile churches should cause us all to take another look at the way we teach giving in the church today.
(866)ROMANS 12:14-21 Notice how Paul puts such a high priority on the principles of Jesus. He exhorts the saints to live by the precepts of the great ‘sermon on the mount’. Often times believers try and make a division between Paul’s revelation of justification by faith and the ‘liberal moral teachings of Jesus’. I see no division here. Paul actually quotes Jesus ‘if you’re treated badly, respond in love. By not getting even you heap “coals of fire on your enemies head”’. Actually, I remember how a few years back, when everybody was coming up with their ‘new revelation knowledge’ ideas on scripture. Things like ‘the camel going thru the eye of the needle’. Some taught Jesus was not really rebuking wealth, he was simply talking about a ‘low gate’ thru the wall of the city that was called the ‘eye of the needle’ and the camels had to crouch a little to get thru, true silliness! This verse ‘coals on the head’ was taught as saying Jesus was simply saying you were helping your enemy on cold nights by ‘keeping his head warm’! Sad. Jesus said don’t avenge yourselves, God will avenge you. Doesn’t sound like the lord is talking about ‘head warmers’! Look at these verses carefully. Paul incorporates the teachings of Christ as having a very high priority for the believer. We are often inundated with modern concepts of ministry. How to raise funds [or amass wealth]. Paul ‘locates’ the important thing as being centered on Christ. He knew if the churches [believing communities] of the first few centuries would follow this idea, that they would truly turn their world upside down for the cause.
.SHOULD WE OBEY WICKED RULERS?
.IS IT EVER RIGHT TO ‘NOT OBEY’ [Civil Disobedience].
.TAXES AND THE TITHE.
(867)ROMANS 13:1-6 Paul teaches that believers should ‘be subject’ unto human government. He shows us that ‘the powers that be are ordained of God’. All human leaders are given their position of authority, ultimately, from God. What about Hitler? Or evil Pharaoh? Did God ‘put them there’? If God is sovereign [which he is!] then he permits all things to transpire, that actually transpire! He does not ‘ordain evil’ in the sense that he initiates unrighteous things. But because he has the power to prevent anything from happening, if ‘it happens’ that a wicked ruler is in authority, then he in that sense ‘ordained it’. Understand Paul is writing this at a time in Roman history where the leaders were quite wicked. They worshipped false gods, and even claimed to themselves the title of ‘a god’. For Paul to use this language in this chapter, he even says ‘they are the ministers [servants] of God to thee for good’ is strong. Paul is also not teaching that there is never a cause for civil disobedience, in the sense of ‘whatever the government says, we will do’. In the New Testament we have Peter resisting the order to ‘not teach or preach in Jesus name’ [Acts]. He even says ‘should we obey God or man’ in his defense. Of course today we have legalized abortion, and in the case of later term abortions, the practice is equal to infanticide. We should do all that is in our legal power to stop the murder of unborn children. This law violates Gods law, from whom all human government is derived.
(868)ROMANS 13:7-14 ‘For this cause pay your taxes also, for they are Gods ministers’ I noted earlier how Paul taught ‘give to those around you that are in need’ [chapter 12] and here he teaches the importance of ‘paying taxes’. Where is the exhortation to ‘pay tithes’? In the ecclesiology of Paul, the ‘corporate community of people’ are the ‘new testament temple of God’. Therefore you see the need to ‘pay tribute’ to only two ‘institutions’. One being the ‘local church’ [as seen in simple giving to the needs of the community around you] and the other being ‘the government’. Paul sees no 3rd ‘institution’ that is called ‘the local church’ to which the tribute of the tithe belongs. To correctly apply the verse in Malachi [if you were going to use it at all. It is obvious that the prophet is directing the rebuke towards natural Israel] you would simply see the ‘bring all the tithes into the storehouse’ as ‘give to meet the needs of the community [Gods new testament storehouse] around you’. Now Paul teaches the primacy of the law of love for the believer. If we walk in Jesus command to love, we fulfill the law. And again Paul uses the language of ‘fluent soteriology’ [salvation]. He says ‘now is our salvation nearer than when we believed’. Paul comfortably jumps in and out of ‘being saved’ and ‘will be saved’. It is this free use of the term that we need to become familiar with. The New Testament clearly teaches a future salvation. And it is not as simple as ‘My spirit is saved, my mind [soul- which is really a very weak translation for soul. The soul is much more than the mind, emotions and intellect!] is ‘being saved’ and my body will be saved’. It is not this cut and dry. Your spirit is saved, your spirit will be saved and is being saved [he ever lives to make intercession to God for us- this ongoing intercession deals with all aspects of the humans salvation. Not just the body!]. All 3 modes of salvation [past, present and future] can apply to ‘all of you’ [spirit, soul and body]. Don’t think future salvation only deals with the ‘salvation of the body’.
END NOTES- I’m adding portions of the Catechism at the bottom to show my Catholic [and Protestant] friends the official teaching of the church.
Some of my Catholic readers who are following along in this study- I want you to know that these doctrines are indeed in line with your faith.
RENAISSANCE STUFF –
The renaissance was the 13-14th century revival of culture and learning that was lost for centuries- It began in Florence Italy.
The catch phrase for it was ‘Ad Fontes’ meaning ‘back to the sources’- both in philosophy- as well as in Christian learning.
This began a revival of studying the Greek New testament again from its original language.
The Catholic Humanist- Desiderius Erasmus [15-16th century] – re introduced the New Testament in the Greek version [He was referred to as a Dutch renaissance Humanist- as well as a Catholic Priest and scholar]
Now- Erasmus was a critic of the Church- like Luther- but chose a ‘middle road’- he did not join the breakaway Protestant Reformers- but chose to stay within the fold of Rome- while speaking out against the abuses he saw.
But his first Greek translation of the New Testament did indeed set a spark- because it allowed the Priests to see the bible in its original language.
And Luther was actually teaching this book of Romans to his students in Germany when the Reformation began.
Today the Catholic Church [as you can see in the official Catechism that I have been posting] does indeed teach the bible as God’s Word.
The divisions between Protestants and Catholics are many- but they did agree that the bible was the Word of God.
Some Protestants do not know this- they think the church holds Tradition higher than the bible.
No- the church does believe that God speaks both thru tradition- and scripture.
They see the tradition of the church as simply another means by which God uses the church [Magisterium] to explain scripture- but the Catholic Church does not elevate tradition over the bible.
And indeed- it was a catholic scholar- Erasmus- who introduced the first Geek version of the New Testament.
NOTE- Erasmus disagreed with Luther on the doctrine of Predestination- which I covered in the last video. Luther was for it- Erasmus was what we would call ‘Free Will’.
In his writings- which were very influential- he wrote in Greek and Latin- the language of the elites.
He did this on purpose- for his target was the influential leaders of the Church.
He rejected offers of money- because he did not want to align himself with any particular movement- so he could be an independent writer with no strings attached.
He had many criticisms of the Catholic Church- and was very influential for the later reforms- those we see at the Council of Trent [Though the church criticized him- they said he ‘Laid the egg that hatched the Reformation’].
He taught that the church/priests/popes should be the servants of the people-
He rejected the idea that the Priests/leaders made up the ‘whole of the church’- but he believed all believers made up the true church.
Erasmus was a firebrand in his own way- rejecting the language that Luther and some of the reformers used [they were vulgar at times]-
Luther respected the works of Erasmus- he thanked Erasmus for debating with him on the nature of Justification by Faith-
He disagreed in the end- but said this debate was at the heart of the gospel- and was glad that Erasmus was willing to engage.
The famous renaissance artists- DaVinci- Michelangelo- Raphael- used their artwork as a form of knowledge- the images taught things- they were not just paintings.
DaVinci’s most famous work was his painting on the ceiling of the Sistine chapel in the Vatican.
It took him 4 years to complete.
The renaissance period- from about the 13/14th century to the 17th– [though there was a sort of Renaissance that took place- yes- in the Islamic world before the European Renaissance] was marked by what we term Humanism.
Today we associate this term with ‘secular Humanism’ which often has a bad connotation- especially among Christians.
But it meant something different back then.
It was a new focus on breaking the limits off of man- and for man to excel in knowledge and skill- and to see man as having value.
There was somewhat of a break away from the church in a sense- in that the church and its teachings were not the only source of wisdom for man.
But- Jesus himself taught that ‘the Sabbath was made for man- not man for the Sabbath’- so- the Humanist spirit- elevating the value of man- does have a Christian basis in my view.
Leonardo daVinci [15/16th century] was what we refer to as a true Renaissance man- meaning his knowledge was in many fields- not just art.
He actually considered himself a sculptor first- then an artist- though he is most famous for his Fresco mentioned above.
1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.”38 Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.”39 (1427)
1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals. (1446, 1733)
1991 Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us. (1812)
1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:40 (617, 1266, 294)
But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.41
1993 Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent: (2008, 2068)
When God touches man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.42
1994 Justification is the most excellent work of God’s love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that “the justification of the wicked is a greater work than the creation of heaven and earth,” because “heaven and earth will pass away but the salvation and justification of the elect… will not pass away.”43 He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy. (312, 412)
1995 The Holy Spirit is the master of the interior life. By giving birth to the “inner man,”44 justification entails the sanctification of his whole being: (741)
Just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification…. But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.45
1997 Grace is a participation in the life of God. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an “adopted son” he can henceforth call God “Father,” in union with the only Son. He receives the life of the Spirit who breathes charity into him and who forms the Church. (375, 260)
1998 This vocation to eternal life is supernatural. It depends entirely on God’s gratuitous initiative, for he alone can reveal and give himself. It surpasses the power of human intellect and will, as that of every other creature.47 (1719)
I added these below for commentary on Romans 13- Civil authorities. In our world today- there are many governmental authorities- and some are changing ‘overnight’- with much instability in the world. So you have cases where one group- government- is in charge- to be ‘obeyed’- but yet- that group is ousted some times in a day. Then do you view the new government- and all the new courts- judges- etc. – as illegitimate? Because they did not submit to the former group?
I find lots of confusion among Christians about our right relationship to civil government- many do not seem to understand that when we in the U.S. rebelled against British/English rule- we too were not ‘obeying’ the authority. We formed a new government- with courts- judges- etc.
So- this portion below shows us that there are indeed times when government loses the authority to govern- given to them by God.
1902 Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the common good as a “moral force based on freedom and a sense of responsibility”:21
A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence.22
1903 Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, “authority breaks down completely and results in shameful abuse.”23
.CAN WE WEAR SHORT, SHORTS?
.THE ATHEIST KNEW
NEW NOTES BELOW-
. ON EATING MEAT [I wrote this commentary years ago- so I added some recent notes below].
.DAVID KORESH- KING CYRUS?
.RETHINKING HOMELESS MINISTRY.
.TIMOTHY CHAPTER 6]
(869)ROMANS 14:1-9 Paul discusses Christian convictions. Things that are personal habits of discipline where the scripture is silent on. Some believers abstain from certain types of food. Others see certain days as ‘more special’ than the others. It’s important to see that in this discussion Paul is not concerned with ‘who is right’. Though he will describe the legalistic believers as ‘weak in the faith’. And he himself will say he is convinced that ‘nothing is unclean in and of itself’. He is speaking about the convictions mentioned above. When I first became a believer I attended a good church. It was a Fundamental Baptist church that was a little legalistic in these areas. I remember a funny story, some of the brothers went on a canoe trip. We had a blast. One of the guys was wearing these old cut off shorts that looked like ‘blue jean hot pants’ [who wears short shorts, we wear short shorts!] the pants were old and the ‘fly’ kept unzipping. We told the brother ‘hey James, your gonna get us arrested or something if you can’t keep your shorts on!’. He got mad and called us a bunch of legalists! As you can see there are times where this accusation can simply be an excuse. But seriously the church was old fashioned [though well meaning]. I had another friend of mine that I led to the Lord and he asked ‘what’s wrong with the Christian rock, I like it’? He had heard some songs from the group Petra and he thought they were great. He also questioned why it was wrong for his boys to play mixed sports in public school. He was taught that the boys and girls wearing shorts in mixed company was wrong. So things like this are personal convictions that believers should not use to judge others. I want to stress that Paul does not condemn the more legalistic brothers, but he does make it clear that this is a sign of ‘weaker faith’. A faith that looks at the insignificant things and makes them significant. Many ‘Emergent’ church folk [of which I am one to a degree] seem to have had this type of background. Or at least are familiar with the classic evangelical message and preaching. Some have found a revolution in their thinking by re-organizing their lives around the actual lifestyle and teachings of Christ [which is a very good thing!]. But some seem to despise the older type churches and expressions of Christianity that they experienced while growing up. Some even cast away the good with the bad! Though many of the more legalistic churches practiced this type of Christianity, yet I commend them on spreading the gospel of Gods grace. Taking seriously their faith in the Lord. And being historic defenders of the faith at a time when the more liberal universities were throwing out the baby with the bathwater [the 20th century fundamentalist movement].
(870)ROMANS 14: 10-23 ‘As I live…every knee shall bow and every tongue confess’. Paul teaches that we will all give an account of ourselves to God. He shows that one of the proofs that ‘he lives’ rides on this fact. How? The context of every one giving an account of his life is speaking of a future judgment day. But we also see the reality of Gods existence in the fact that most people [even atheists!] have at one time or another ‘spoken to God’. I was listening [or reading?] a testimony of a woman who was an atheist. Her child became critically ill and as the days went by in the hospital she had a conversation that went like this ‘I cant pray to God now. I would be a hypocrite. I have denied him my whole life’. The point is she actually knew that in time of need you should pray to God. This universal reality that most people on the planet have at one time or another ‘confessed to God’ is proof of his existence. Paul says because of this fact that we all will give an account to God, therefore don’t judge other people [motives] before the time. If you have the freedom to ‘eat meat’ [less legalistic] then by all means do so. But if this freedom causes another to stumble, then your first priority as a Christian is to live your life in an unselfish way for the benefit of others. So do not let your freedom become an offence to those who have ‘weaker faith’. Do all things with the benefit of others in mind. When Paul says ‘don’t judge your brother’ he is not saying there is never a time for correction and reproof. Paul used very harsh language when dealing with the Judaizers. These Jewish legalists did believe in Christ, they just mixed the law in with the gospel. Paul rebuked them harshly [just like Jesus and the religious leaders of his day]. But when dealing with new believers, those who are ‘weaker in the faith’ you don’t want to overload them with too much stuff. You want them to grow and mature in the proper time. If you used to be legalistic [not going to movies, not eating pork, all types of stuff] and now are more mature in your thinking [though some movies are bad and pork isn’t real good for you!] you should not despise those who still see the practice of their faith thru this lens. Paul said ‘he that eats, eats unto the Lord. He that abstains does it also to the lord’. In these less important restrictions that some believers abide by, most of the times their motives are pure. We shouldn’t demean them. We should try to live peaceably with all men as much as possible, we will all give an account some day.
IS EATING MEAT OK?
The question of food and Holy Days are a subject that the Apostle Paul deals with more than one time in his letters to the churches.
For us today- it might not seem like a big issue- but for various reasons it was an issue for the 1st century church.
When he wrote the church at Corinth- their issue was whether or not it was ok to eat meat sacrificed to idols.
Corinth had a tradition [non-Christian that is] where the town folk would sacrifice animals to various ‘gods’.
Now- the priests who dealt in this trade- would take the leftover meat from the animal- and either eat it- or sell it to the local ‘butcher’.
These sacrifices were to false gods [also understood to be demon entities by the 1st century Jewish/Christian communities].
So- the question was- is it ok to eat the meat?
The apostle Paul tells them that we know there are no other gods but the true God- and meat in general is ok for us living under the New Covenant [he also says in the End Times some will command to not eat meat- and that God gave us all animals to be received with thanksgiving].
So- in general- the meat was fine.
But- if doing it offends a weaker brother- then don’t eat it.
Meat also played a big role in another sense- the Jewish converts to Christianity were indeed taught kosher rules for food/meat.
Were these converts not to obey their old religious rules about food?
We read of this type of debate all thru the New testament- not just about meat- but about the whole transition of the Jewish believers- and their relationship to the Old Law.
In Acts chapter 13- and 15 you can get a good feel of this debate.
There are Christians today who still struggle with the Old Law- and how we today should relate to it.
Paul says he is persuaded that there is nothing unclean in and of itself [here talking about food- not things like adultery- which some of my friends think is ok- I can’t stress enough that when the bible says ‘nothing is unclean in and of itself’- it is NEVER TALKING ABOUT BREAKING THE 10 COMMANDMENTS].
So- in the end- if in areas of what we call Christian convictions- it’s simply a matter of choice-
If the bible is silent on an issue- then lean towards grace-
But- if your freedom hurts your brother- because he thinks it’s a bad thing- then be willing to abstain from it- like eating the meat that was sacrificed to the idol- at least while their around.
Some see a contradiction in Paul’s teaching- at one point he says ‘meats ok- even if part of it was used as a sacrifice to idols’- yet he also says ‘don’t eat at THE TABLE with devils [demons]’.
Ok- one of the practices at the city of Corinth was you ate in a sort of ‘demonic’ Eucharist- those who worshiped false gods had a sort of meal like Christians celebrated- which we call Holy Communion.
These idol worshippers did sort of the same thing- they ate together at their own TABLE_ in a sort of celebration of their gods-
So- Paul did forbid this practice- he told the church at Corinth you cannot eat at the table of the Lord and the table of devils-
If you were actually participating at the Table- eating the meat there- in celebration of the false god- then it’s wrong.
But- if you simply bought some of the left over meat- at the local butcher- that was fine.
No contradiction at all.
KING CYRUS- DAVIVD KORESH?
Paul uses a quote from Isaiah 45 ‘every knee shall bow- tongue confess’ – talking about God using a pagan king- King Cyrus- to restore Israel to their land.
We read about him in the book of Ezra and Daniel-
He gave the famous decree for God’s people to return to their land [2nd Chronicles 36, Ezra 1].
Josephus the historian indicates that Cyrus was shown the prophecy about him [written by Isaiah about 150 years before].
It’s possible that Daniel himself showed this to Cyrus- being he held a high position in the Persian empire- at this time.
David Koresh- the infamous leader of the branch Davidians [a breakaway sect from the 7TH day Adventist church] took his name from Cyrus-
Koresh is the Persian name for Cyrus the Great.
.IS THIS ABOUT US GETTING STUFF?
.WHO ‘RAN’ THE CHURCH?
.WHAT WAS PAUL’S SERVICE TO THE CHURCH?
(871)ROMANS 15:1-7 ‘we then that are strong [more mature] ought to bear the infirmities of the weak and not please ourselves’. In Philippians we have the ‘KENOSIS’ the act of Jesus, who being in the form of God, thought it not something to be used for his own advantage. He did not see his purpose in the kingdom as one of ‘let’s find out our rights in the covenant and posses what’s rightfully ours’. A few years back it was common to hear ‘God told me his people don’t have a problem with giving [oh really?] but they need to learn how to receive’. While there might be a ‘speck’ of truth in this, the overall ethos of the kingdom [according to Jesus and Paul] is ‘we are not here to please ourselves, but give up our rights and blessings for the purpose of pleasing others’ [building them up, edifying them]. Paul makes this statement right after the chapter on Christian convictions. He shows us that even if we are right on a particular issue, it is ‘more right’ to not offend or put a stumbling block in our brother’s path. It is possible to ‘be right’ in a particular doctrine or truth, and yet ‘be wrong’ in that we might have used it in a way that destroyed the purpose of God in building others up. Many in the church [at large!] have unwittingly ‘tore down’ the poor and oppressed by seeking ‘their own pleasure’. Many overseas countries have been hurt by the amount of pleasure seeking doctrines that went into their countries. Many 3rd world Pastors gave sacrificially out of their extreme poverty to rich American ‘pleasure seekers’ and their poor people suffered greatly when they did not get a literal 100 fold return as was promised. Paul said ‘we that are strong ought to help the weak, and not please ourselves’.
(872)ROMANS 15: 8-14 Paul freely quotes from Psalms and Isaiah [the 2 most quoted Old Testament books in the New Testament] and shows how God always had a future plan to include the Gentiles. In the first century mindset, ‘salvation’ was seen more in a nationalistic sense than an individual ‘me and Jesus’ type thing. The messianic promises were for the ‘commonwealth’ of Israel. As the gospel would expand into the Gentile nations, Peter would call us ‘a holy nation’. Still couching the purposes of God and his kingdom in a nationalistic way [not human ‘nations’ but Gods people]. So for Paul it is significant to show how King David [the greatest king Israel ever had] actually prophesied [Psalms] of the future inclusion of the Gentiles into the corporate ‘nation of God’. Also Paul says ‘you are able to admonish one another’. A theme in Paul’s writings is the ability of the ‘local believers/church’ to have within them a corporate ability for self edification. He teaches an idea that says ‘you are all able members of Christ’s Body, therefore build each other up’. Notice how Paul is not speaking into the modern day concept of ‘the Pastor’ who is usually seen as the main ‘builder’. In all of Paul’s letters he addresses the entire body to carry out the function of the church. He tells the Corinthians ‘when you are all gathered together, commit the unrepentant believer over to satan for the destruction of the flesh’. He gave this very heavy charge to the church. He did not see it as something that was to be carried out by a singular office [Bishop or Pastor]. So here we see Paul admonish the local believers to build each other up.
(873)ROMANS 15: 15-20 Paul appeals to his apostolic authority as ‘the apostle to the Gentiles’ in defense of his strong letter. He also says ‘I dare not use any thing that Christ has not wrought by me to make the Gentiles obedient’. Was Paul saying he would not speak about his past testimony and struggles with sin? I don’t think so. He already spoke of these struggles in this letter [chapter 7]. If you keep reading he says ‘thru mighty signs and wonders, by the power of Gods Spirit’. If you read Galatians, Paul says ‘how did you receive the Spirit, by the works of the law or the hearing of faith’ [P.S. for those still stuck on chapter 10 of Romans, see here how Paul saw the passive hearing as the only outward sign of receiving the Spirit- not calling!] here Paul appeals to the Galatians and says they received the Spirit and God wrought miracles among them [mighty signs and wonders] thru faith. In Acts we saw how the primary purpose of the charismatic signs and wonders was for the proclaiming of the gospel. The signs testify of Jesus being the Messiah. So here in Romans I think Paul is simply saying ‘I will not resort to the preaching of the law’, the main tool used by the Judaizers to try and gain ‘obedience’ among the Gentiles in order to make the Gentiles obedient [these are the things that Christ has not wrought by him. They represented Paul’s past experience in Judaism]. But instead he will declare the gospel of God’s grace. He will lean on the Cross of Christ as the functional tool to ‘bring obedience to the Gentiles’.
(874)ROMANS 15: 20-33 ‘Now I go to Jerusalem to minister to the saints’ ‘my service to them’. Paul tells the Romans that he is going to ‘minister’ and have ‘service’ towards the Jerusalem saints. How would you take it if I said ‘I am going to New York to minister, hold a ‘service’ in the church’. You would see me as saying I was going to preach in a building, do my best to encourage the people. And before I left I was going to receive an offering. Paul is saying nothing of the sort! His ‘ministry and service’ are speaking of his charitable work among the poor. He received gifts from the churches for the sole purpose of meeting the needs of the poor. He even says ‘if you Gentiles have been made partakers of their blessings, you should help them out financially’. We are familiar with this terminology when Paul uses it to speak of meeting the needs of Elders, but we very rarely apply it to the meeting of the needs of the poor. Paul had a ‘service’ for the saints, and he was not speaking in terms of going to some town and preaching a message and taking an offering. Service in the first century context was giving of your time and resources for the benefit of others. Doing things at your own expense, not always receiving a recompense yourself. I wonder where they got such an ‘unbiblical idea’. It reminds me of the time when Jesus put on a towel and washed the disciples feet. Another one of those strange passages that seem to teach that leadership is here to serve, not be served. These kingdom precepts do not fit in with the modern idea of ‘ministry/service’.
.HOW DO WE UNDERSTAND THE BIBLE?
.DID THE EARLY CHURCH BELIEVE THE RAPTURE?
.SHOULD WE ‘PREACH’ AT ALL?
(875)ROMANS 16- Some debate the ‘canonicity’ of this chapter. They feel that all the personal greetings from Paul are too personal. Let’s talk a little about the Canon [inspiration of the scriptures]. First, I am a ‘bible believing Christian’ who holds to the historic doctrine of scripture. But you do have varying views on what the historic doctrine is. I hold to the idea that God never intended for the letters that were written in the first century, which have become our New Testament, to be writings that were pulled out of time. That is the writers had to have been writing with a contextual purpose in mind. The recipients of the letters had to have had some type of practical instructions that they could wrap their minds around. So for John to say something to the seven churches in Asia Minor [Revelation] it was just common sense that the actual recipients of the letters would expect something practical for their day. This of course does not mean there are no further applications or instructions for us today, but we need to have a more personal understanding of the give and take between the Apostles and the people they were writing to. So this is how I think we should view the personal stuff in the Canon. This also needs to be understood when interpreting scripture. I have made the argument before for the 1st century belief in Christ’s literal second coming. I have also taught how the early church had no concept of a Rapture that was separated from the return of Christ. The event spoken of by Paul in Thessalonians chapter 4 is a real thing that takes place at Christ’s return. We get ‘caught up to meet him in the air’. Now how confusing would it be for the first century readers of Paul’s letters, to have one letter that speaks of a second coming, and another that spoke of a rapture? It would be next to impossible to have any coherent view of scripture if they did stuff like this. You could then make an argument for any doctrine. There would be no coherent thinking if you were living in Thessalonica and read a letter from Paul that used the same terminology about the return of Christ as he used in a letter to the Corinthians. And if you relocated to Corinth and said ‘Oh, yes. Paul wrote to us about the resurrection and return of Jesus. But when he wrote to us he was speaking of the rapture, but when he wrote to you he was talking about a different event called the second coming’. This type of thinking would have been disastrous for the early church. They were all receiving letters from Paul that contained basic truth. The fact that these letters were not included in an entire collection [as we have today] leads us to believe that the basic message had to stay the same in all of these letters, or else you would have had havoc in the early church.
(876)ROMANS 16- CONCLUSION Okay, lets try and finish up Romans. We do see some good stuff in this last chapter. We see Paul addressing women as functional ministers in the church. Phoebe is a deaconess, Junia an apostle! I still believe that Elders were only men, but women did function in the first century Ecclesia’s. Paul also says ‘mark those which cause divisions contrary to the doctrine you have learned and avoid them’. Now, I have heard the strict Baptists use this against the Pentecostals, and it did put the fear of God in you! But then I heard the Pentecostals use it against the strict Baptists, and it also put the fear of God in you! [maybe another fear?] The point being you could use this to defend any doctrine you ‘have been taught’ by well meaning men. Here Paul is warning against those who were early on departing from the faith [the basic elements of the gospel and Gods grace]. The apostle John addresses those who ‘went out from us, but were not of us’ ‘whoever rejects Christ as come in the flesh is anti christ’ [1st John]. You did have those who rejected the basic elements of the gospel and the incarnation of Jesus. Paul warned the Corinthians not to depart from the reality of Christ’s resurrection [1st Corinthians 15]. And of course Paul openly rebuked the Judiazers for trying to put the gentile believers under the restrictions of the Mosaic law. So even though these types of verses seem to fit in to our present day controversies and differences among various denominational groups, yet in context they refer to those who were rejecting the basic tenets of the faith. Paul also encourages ‘God will crush satan under our feet shortly’ ‘God is able to establish us thru the gospel and the preaching of Jesus Christ’. Let me defend the concept of ‘old fashioned preaching’ a little. While I and many others have publicly taught a type of new testament ecclesiology that is absent the ‘weekly pulpit Pastoral office’. Yet there is biblical precedent for the preaching of the Word. Paul taught in chapter 10 ‘how can they hear without a preacher, and how can they preach unless they are sent’? God strengthens believers thru the preaching of Gods Word. While it is wrong for the average believer to depend solely on this preaching to become educated in the things of God, yet there is a strengthening that God gives to the believer when he comes under the pure preaching of Christ. As we end Romans, I want to re emphasize the major doctrine of justification by faith. The reformation of the 16th century did not happen in a vacuum. God restored a very vital truth back to the people of God. All Christians should be grounded and well versed in the reality of God freely accepting us based on simple faith in Jesus Christ. Now, I realize that many are returning to a more ‘sermon on the mount’ orientation of the Christian lifestyle. As I have taught before I think this is a good thing. A ‘re-focusing’ on the teachings and instruction of Jesus. But I think we also need to emphasize the many statements from Jesus himself on those who believe having everlasting life [John’s gospel]. Romans is a masterpiece letter from Paul, one of his main points was justification by faith. God wants believers to be grounded in this truth.
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