January 31
It’s disturbing to me the number of people who call themselves Christians who fail to understand what it means to believe the bible is the inspired, verbal, inerrant, plenary word of God. II Timothy 3:16, 17 are watershed verses on the topic. A systematic theological covering on the subject would take several pages and hundreds of verses to relate what they mean, so I will only attempt to deal with the concept we call concursive inspiration. First, it is crucial we believe the scriptures, in their original languages and in the original manuscripts were without error. They were given to the prophets who wrote them word for word. The important thing about the term concursive is that it means God used the writers with all of their personality flaws, their shortcomings regarding language or grammatical training, all of their strength and/or weaknesses to write His word. They were the writers; He is the author. And He did it without allowing any flaws to become part of the written record as we have it today in both the Old and New Testaments. “All scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be adequate, equipped for every good work."
I would further like to suggest our translations from the original languages which themselves were not taken from the original manuscripts (they were lost by the time the English translations were made) can be depended on for accuracy. I’m often asked how the RSV, NASB, KJV, ESV can all be trusted, since they obviously do not all use the same words to convey the same truths. My first response is that God is just as capable of overseeing the accuracy of translations as He was in seeing to it the original manuscripts were accurate. Of course there are bad translations, and most men in the world of conservative theology know which ones they are. The precautions taken by bible scholars during the process of translating from the oldest manuscripts is unequaled in modern time. Some of the comments I hear from people who haven’t a clue about whether or not a particular verse means what it says are nothing short of extraordinary.
Truth and accuracy can be communicated with a variety of sentence structures using a variety of words. I do not teach nor do I believe the wording in the NASB is inspired in the same sense as the original texts were, but I do believe sufficient care was taken by each of the translating bodies of saints who gave us each of the translations to believe a careful study of the texts will yield an accurate, dependable understanding of God’s original intent. The operative phrase here is “a careful study.” Most bad theology comes from people taking one verse or group of verses completely out of context and building a doctrine around them.
The infamous statement, “That’s your interpretation,” is the classic excuse of the one who chooses not to be obedient to the clear teaching of scripture. II Peter 1:20, 21 make it clear no man has the authority to make his own private interpretation of what the scriptures say or mean. James 3:1 warns all such men will be judged harshly. It is the task of God’s teacher to accurately communicate what God said and demonstrate how what He said can be appropriately applied to living for His glory and honor today. It is the Holy Spirit living inside that teacher who leads him into truth, so he can accomplish the task to which he has been called (John 16:13).
So, the concept of concursive inspiration means God used men to convey perfect truth, His perfect will to men. He spoke through the prophets of the Old and New Testaments, without violating their individual personalities, and what they wrote was entirely, without exception, exactly what God wanted us to know. I believe, in a sense, He is still doing that when He calls men to communicate His truth to His church today. However, it’s crucial all believers search the scriptures daily to verify the teachings received from those who are doing the teaching. By searching and studying verses used by teachers, the disciple can verify whether the teacher is being faithful to the original intent. Anyone who depends entirely on the preaching he hears on Sunday mornings for his understanding of theology without dedicating a significant amount of his own time daily searching the scriptures is at best unwise and at worst a fool (Acts 17:11; II Tim. 2:15).
Sunday, January 31, 2010
Saturday, January 30, 2010
January 30
The Truth Will Set You Free (John 8:31, 32)
Jesus said, "If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will set you free." Any of you who recently followed the discussion with Ellen on Facebook know she indicated she has a homosexual son whom she loves dearly just like he is. I unwisely wrote her I was thrilled she was able to still love her son, in spite of his sin. Trying to get the topic back on the issue I had addressed, I spoke unwisely. One should never be thrilled about such things. It's truly unfortunate the number of people who are duped into believing they just need to love everyone, no matter their sexual preference or condition of sin. Or course, there is a sense in which that is true. We are told to love those who despitefully use us. We are told to love our enemies. And without love, nothing we do is of any consequence (12:14-20; I Cor. 13). The problem arises because of a false concept of what love is. For example, some mistakenly believe not properly spanking their children for inappropriate behavior is love. The bible teaches the opposite (Prov. 13:24; 20:30).
The error also comes when we think one will go to hell for a homosexual lifestyle any faster than he will go to hell for a lifestyle of lying. In Revelation 22:14, 15 we read, "Blessed are those who wash their robes so that they may have the right to the tree of life, and may enter by the gates into the city. Outside are the dogs and the sorcerers and the immoral persons, and the murderers and the idolaters, and everyone who loves and practices lying." Did you see the company of sin in which we find lying? It is aligned with murder, sorcery, dogs, immorality, and idolatry. Unfortunately, the world has swallowed the lies spewed from the mouths of ungodly men who call themselves psychologists, who tell us homosexuality is not a choice, that one is born with a predisposition to that preference. In a sense, that is even true. Every man and woman is born with a predisposition to sin. The problem with such statements is that they hold enough truth to beguile anyone wanting to figure out how to understand them from God's perspective. Every time anyone addresses the particular sin of homosexuality, most people label them homophobic. Of course, the term is not even a word, but that just helps us understand how desperate people are to get the attention off of the problem. The term was invented to discredit anyone who tries to assist those caught up in this particular sin.
So allow me to set the record straight. All who choose to live any lifestyle that is displeasing to God are going to go directly to hell when they die. They will not pass go and they will not collect two hundred dollars. They will go straight to hell for all eternity, and there will be no second chances to repent as taught by the Pope. The only solution to man's sin is Christ's death on the cross. It is not possible to please God unless one repents, gets baptized, confesses Jesus as Lord, believes God raised Him from the dead, and takes up his cross and follows Jesus daily (Acts 2:37, 38; 4:12; Rom. 8:7; 10:9; Matt. 7:24, 25; 10:38). If you're a homosexual, you need to repent; if you're a liar, you need to repent, if you're an idolater, you need to repent; if you're an adulterer, you need to repent; if you're a sorcerer, you need to repent. If you are living any kind of lifestyle that is displeasing to God, you need to repent, get baptized, confess Jesus as Lord, believe God raised Him from the dead, and take up your cross and follow Him. Otherwise, you're going to hell. That's indeed narrow minded and intolerant of any teaching to the contrary; but it's the truth; and it's the truth that will set you free. Love speaks the truth, gently and in kindness; but those who love speak the truth.
Jesus said, "If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will set you free." Any of you who recently followed the discussion with Ellen on Facebook know she indicated she has a homosexual son whom she loves dearly just like he is. I unwisely wrote her I was thrilled she was able to still love her son, in spite of his sin. Trying to get the topic back on the issue I had addressed, I spoke unwisely. One should never be thrilled about such things. It's truly unfortunate the number of people who are duped into believing they just need to love everyone, no matter their sexual preference or condition of sin. Or course, there is a sense in which that is true. We are told to love those who despitefully use us. We are told to love our enemies. And without love, nothing we do is of any consequence (12:14-20; I Cor. 13). The problem arises because of a false concept of what love is. For example, some mistakenly believe not properly spanking their children for inappropriate behavior is love. The bible teaches the opposite (Prov. 13:24; 20:30).
The error also comes when we think one will go to hell for a homosexual lifestyle any faster than he will go to hell for a lifestyle of lying. In Revelation 22:14, 15 we read, "Blessed are those who wash their robes so that they may have the right to the tree of life, and may enter by the gates into the city. Outside are the dogs and the sorcerers and the immoral persons, and the murderers and the idolaters, and everyone who loves and practices lying." Did you see the company of sin in which we find lying? It is aligned with murder, sorcery, dogs, immorality, and idolatry. Unfortunately, the world has swallowed the lies spewed from the mouths of ungodly men who call themselves psychologists, who tell us homosexuality is not a choice, that one is born with a predisposition to that preference. In a sense, that is even true. Every man and woman is born with a predisposition to sin. The problem with such statements is that they hold enough truth to beguile anyone wanting to figure out how to understand them from God's perspective. Every time anyone addresses the particular sin of homosexuality, most people label them homophobic. Of course, the term is not even a word, but that just helps us understand how desperate people are to get the attention off of the problem. The term was invented to discredit anyone who tries to assist those caught up in this particular sin.
So allow me to set the record straight. All who choose to live any lifestyle that is displeasing to God are going to go directly to hell when they die. They will not pass go and they will not collect two hundred dollars. They will go straight to hell for all eternity, and there will be no second chances to repent as taught by the Pope. The only solution to man's sin is Christ's death on the cross. It is not possible to please God unless one repents, gets baptized, confesses Jesus as Lord, believes God raised Him from the dead, and takes up his cross and follows Jesus daily (Acts 2:37, 38; 4:12; Rom. 8:7; 10:9; Matt. 7:24, 25; 10:38). If you're a homosexual, you need to repent; if you're a liar, you need to repent, if you're an idolater, you need to repent; if you're an adulterer, you need to repent; if you're a sorcerer, you need to repent. If you are living any kind of lifestyle that is displeasing to God, you need to repent, get baptized, confess Jesus as Lord, believe God raised Him from the dead, and take up your cross and follow Him. Otherwise, you're going to hell. That's indeed narrow minded and intolerant of any teaching to the contrary; but it's the truth; and it's the truth that will set you free. Love speaks the truth, gently and in kindness; but those who love speak the truth.
Friday, January 29, 2010
The Death Penalty
January 29
I guess, to some, it might seem strange to do a bible instruction session on the death penalty. Actually, I think anything in God's word is appropriate to consider; and the death penalty is certainly and clearly taught in God's word. While writing a recent study on church discipline, I mentioned some things about forgiveness and the death penalty. Personally, I continue to believe God expects any country wishing to be pleasing to Him to impose capital punishment for all of the things He declares in Leviticus are capital crimes. The list is rather extensive, incest, adultery, homosexuality, beastiality, idolatry, sorcery, 1st degree murder, kidnapping, and blasphemy top the list (Lev. 21; 24:15, 17-22). Off hand, I can’t think of any others.
I’m not suggesting these are unforgivable sins, but they are sins for which God demands capital punishment. If the sinner truly repents and requests God’s forgiveness for the sin, God’s word declares he is forgiven (I Jn. 1:9). If a person kidnaps me and gets caught, gets the death penalty for his crime, asks me to forgive him before he is put to death, I am instructed to forgive him. That forgiveness does not negate the death penalty, it simply means I have agreed not to spend the rest of my life praying that person will spend eternity in the deepest, most disgusting part of hell. It troubles me that so many think because we Christians forgive others we don’t desire to see appropriate punishment imposed for criminal activity. I have counseled many a prisoner about such things. I have never suggested he ask God to keep him from being appropriately punished for whatever crime he committed. I have instructed them God’s forgiveness does not mean they will escape the consequences for their behavior; and I insist they contact anyone affected by their crime and seek forgiveness. That is the biblically mandated pattern of behavior we are instructed to take. It serves several practical purposes which are too complex and far reaching to write about here. It is enought to mention, the one who has committed a heinous crime who truly repents and seeks forgiveness experiences the immediate peace of God, regardless of the ultimate consequences for their sin.
It’s incredibly sad we have murderers and rapists walking the streets in this country while drug dealers and drunks spend serious time behind bars. I’m not suggesting drug dealers and drunks (at least those who hurt others in accidents), should not be punished. I’m simply pointing out the utter absurdity of how our judicial system works. We’re so caught up in our own rigid arrogance about the “fair trial”, we’d rather let a murderer go free than to use evidence that was improperly gathered to convict him. What America needs is a good strong dose of righteous indignation. And, of course, it wouldn't hurt to have Congressmen, Judges, and a President of godly character.
extra reading on the topic
If you have a study bible just read through Leviticus, Numbers, and Deuteronomy, especially the sections labeled various and sundry criminal laws.
I guess, to some, it might seem strange to do a bible instruction session on the death penalty. Actually, I think anything in God's word is appropriate to consider; and the death penalty is certainly and clearly taught in God's word. While writing a recent study on church discipline, I mentioned some things about forgiveness and the death penalty. Personally, I continue to believe God expects any country wishing to be pleasing to Him to impose capital punishment for all of the things He declares in Leviticus are capital crimes. The list is rather extensive, incest, adultery, homosexuality, beastiality, idolatry, sorcery, 1st degree murder, kidnapping, and blasphemy top the list (Lev. 21; 24:15, 17-22). Off hand, I can’t think of any others.
I’m not suggesting these are unforgivable sins, but they are sins for which God demands capital punishment. If the sinner truly repents and requests God’s forgiveness for the sin, God’s word declares he is forgiven (I Jn. 1:9). If a person kidnaps me and gets caught, gets the death penalty for his crime, asks me to forgive him before he is put to death, I am instructed to forgive him. That forgiveness does not negate the death penalty, it simply means I have agreed not to spend the rest of my life praying that person will spend eternity in the deepest, most disgusting part of hell. It troubles me that so many think because we Christians forgive others we don’t desire to see appropriate punishment imposed for criminal activity. I have counseled many a prisoner about such things. I have never suggested he ask God to keep him from being appropriately punished for whatever crime he committed. I have instructed them God’s forgiveness does not mean they will escape the consequences for their behavior; and I insist they contact anyone affected by their crime and seek forgiveness. That is the biblically mandated pattern of behavior we are instructed to take. It serves several practical purposes which are too complex and far reaching to write about here. It is enought to mention, the one who has committed a heinous crime who truly repents and seeks forgiveness experiences the immediate peace of God, regardless of the ultimate consequences for their sin.
It’s incredibly sad we have murderers and rapists walking the streets in this country while drug dealers and drunks spend serious time behind bars. I’m not suggesting drug dealers and drunks (at least those who hurt others in accidents), should not be punished. I’m simply pointing out the utter absurdity of how our judicial system works. We’re so caught up in our own rigid arrogance about the “fair trial”, we’d rather let a murderer go free than to use evidence that was improperly gathered to convict him. What America needs is a good strong dose of righteous indignation. And, of course, it wouldn't hurt to have Congressmen, Judges, and a President of godly character.
extra reading on the topic
If you have a study bible just read through Leviticus, Numbers, and Deuteronomy, especially the sections labeled various and sundry criminal laws.
Thursday, January 28, 2010
Soteriology
January 28th
The Doctrine of Salvation
I recently heard a well argued talk about the ten parts of salvation: 1. election; 2. predestination; 3. effectual calling; 4. regeneration; 5. faith and repentance; 6. justification; 7. definitive sanctification; 8. adoption; 9. progressive sanctification; and finally 10. glorification. It seems pretty clear if any of the parts are missing, there is no salvation in any biblical sense. Of course, the tenth element, glorification, won’t be realized until we go to be with the Lord. Definitive sanctification (Rom. 1:7) and regeneration (Titus 3:5) are events that occur at a point in time. Election and predestination occurred before the foundation of the world (Rom. 8:30; Eph 1:4, 5). Effectual calling is, in most cases, a long process during which time we hear many testimonies, words of truth, and elements of the gospel until we put it all together and make that commitment to follow in the footsteps of our Lord until death takes us to be with Him forever. Frankly, I’m not sure if regeneration is a process or if it’s a single act of God at a given point of time when we come to the point we finally understand the gospel (see the light) and quit resisting His call. We practice faith and repentance both at the point when we finally give in to His call and moment by moment as we walk with Jesus. And adoption simply describes the process and relationship we have with God. Unlike Jesus, who is an integral part of the trinity, we were adopted at a point in time, and we will always be adopted children.
We call a particular point in time salvation or the day we got saved. In the mind and plan of God however, it occurred before the foundation of the world, and it is a continuing process. It’s important we realize the process is a lot more complicated than praying the “sinner’s prayer.” There’ nothing inherently wrong with the sinner’s prayer, unless we think praying it saved us,; and it certainly isn’t necessary to be able to recite the ten things that have to take place when salvation has truly been imparted; but it is helpful for us to realize the process is entirely the result of God’s grace and mercy. We are incapable of conjuring any of them up, though many try. All ten elements are attested to in God’s word, and they are clearly the work of God in the life of those whom He has called to be part of His eternal kingdom. Finally, it seems the topic of eternal security becomes moot when one properly understands the doctrine of salvation.
The Doctrine of Salvation
I recently heard a well argued talk about the ten parts of salvation: 1. election; 2. predestination; 3. effectual calling; 4. regeneration; 5. faith and repentance; 6. justification; 7. definitive sanctification; 8. adoption; 9. progressive sanctification; and finally 10. glorification. It seems pretty clear if any of the parts are missing, there is no salvation in any biblical sense. Of course, the tenth element, glorification, won’t be realized until we go to be with the Lord. Definitive sanctification (Rom. 1:7) and regeneration (Titus 3:5) are events that occur at a point in time. Election and predestination occurred before the foundation of the world (Rom. 8:30; Eph 1:4, 5). Effectual calling is, in most cases, a long process during which time we hear many testimonies, words of truth, and elements of the gospel until we put it all together and make that commitment to follow in the footsteps of our Lord until death takes us to be with Him forever. Frankly, I’m not sure if regeneration is a process or if it’s a single act of God at a given point of time when we come to the point we finally understand the gospel (see the light) and quit resisting His call. We practice faith and repentance both at the point when we finally give in to His call and moment by moment as we walk with Jesus. And adoption simply describes the process and relationship we have with God. Unlike Jesus, who is an integral part of the trinity, we were adopted at a point in time, and we will always be adopted children.
We call a particular point in time salvation or the day we got saved. In the mind and plan of God however, it occurred before the foundation of the world, and it is a continuing process. It’s important we realize the process is a lot more complicated than praying the “sinner’s prayer.” There’ nothing inherently wrong with the sinner’s prayer, unless we think praying it saved us,; and it certainly isn’t necessary to be able to recite the ten things that have to take place when salvation has truly been imparted; but it is helpful for us to realize the process is entirely the result of God’s grace and mercy. We are incapable of conjuring any of them up, though many try. All ten elements are attested to in God’s word, and they are clearly the work of God in the life of those whom He has called to be part of His eternal kingdom. Finally, it seems the topic of eternal security becomes moot when one properly understands the doctrine of salvation.
Wednesday, January 27, 2010
Sexual Immorality
January 27
What is God’s Will about Sex?
There's nothing like jumping in head first. As I was contemplating what God would have me write about this morning, sex came to mind. We’re living in a society where the word has taken on such a filthy connotation, it seemed to me important to provide some brief input about what God’s word says on the subject. My favorite verses on the topic come from I Thessalonians 4:3, 4, “For this is the will of God, your sanctification; that is that you abstain from sexual immorality; that each of you know how to possess his own vessel in sanctification and honor, not is lustful passion, like the Gentiles who do not know God, . . .” These two verses hold terrific talking points for a good five part sermon: First, it’s clear God has a perfect will regarding sex; Second, immorality, generally speaking, falls under the topic of personal sanctification; third, sanctification means abstaining from all sexual immorality; fourth, abstaining involves keeping one’s own body pure; and fifth, lustful passion is the way the Gentiles disobey this admonition.
I have written a book on the topic entitled The Great Conspiracy, so if anyone wants an exhaustive biblical study about it, just ask. For now, it is enough to say God’s word declares any sexual act outside of that which is engaged by a married couple in complete privacy is immoral. To reiterate, anything, anything, anything outside of sex engaged by a man and a woman who have been legally hitched is immoral. All pornography, all homosexual sex, all petting, all passionate kissing, and all self gratifying modes of sexual activity are immoral. Sex was intended as the method for pro-creation, so in order to get man to engage it heartily, God made it extremely pleasurable. As with everything else God made to be enjoyed under His direction, man has perverted its original intent to such a heinous point that few understand how much damage is done when it is practiced outside God’s original plan and purpose. We are being sanctified daily as we grow to maturity in Christ. When we commit immorality, we short circuit the process of sanctification by our own actions. If we fail to confess our sin, according to I John 1:9, our love for God eventually grows cold. If we harbor sin, refusing to confess it for any extended period, the natural intended process of sanctification comes to a screeching halt. That’s why so many who began a vital, exciting walk with God are now living listless, impotent, lives, wondering where the excitement went. If you’ve gotten caught up in immorality, get on your knees before God, agree with Him that your actions are a disgrace, repent (agree to do it no more)claim His forgiveness which was provided forever and always at the cross, and regain the joy of your salvation.
additional verses on the topic
(Gen. 2:24, 25; Ps. 66:18; Is. 59:1-3; Ps. 32:1-5; I Cor. 7:1-16; Gal. 5:16-24; Rev. 22:14,
What is God’s Will about Sex?
There's nothing like jumping in head first. As I was contemplating what God would have me write about this morning, sex came to mind. We’re living in a society where the word has taken on such a filthy connotation, it seemed to me important to provide some brief input about what God’s word says on the subject. My favorite verses on the topic come from I Thessalonians 4:3, 4, “For this is the will of God, your sanctification; that is that you abstain from sexual immorality; that each of you know how to possess his own vessel in sanctification and honor, not is lustful passion, like the Gentiles who do not know God, . . .” These two verses hold terrific talking points for a good five part sermon: First, it’s clear God has a perfect will regarding sex; Second, immorality, generally speaking, falls under the topic of personal sanctification; third, sanctification means abstaining from all sexual immorality; fourth, abstaining involves keeping one’s own body pure; and fifth, lustful passion is the way the Gentiles disobey this admonition.
I have written a book on the topic entitled The Great Conspiracy, so if anyone wants an exhaustive biblical study about it, just ask. For now, it is enough to say God’s word declares any sexual act outside of that which is engaged by a married couple in complete privacy is immoral. To reiterate, anything, anything, anything outside of sex engaged by a man and a woman who have been legally hitched is immoral. All pornography, all homosexual sex, all petting, all passionate kissing, and all self gratifying modes of sexual activity are immoral. Sex was intended as the method for pro-creation, so in order to get man to engage it heartily, God made it extremely pleasurable. As with everything else God made to be enjoyed under His direction, man has perverted its original intent to such a heinous point that few understand how much damage is done when it is practiced outside God’s original plan and purpose. We are being sanctified daily as we grow to maturity in Christ. When we commit immorality, we short circuit the process of sanctification by our own actions. If we fail to confess our sin, according to I John 1:9, our love for God eventually grows cold. If we harbor sin, refusing to confess it for any extended period, the natural intended process of sanctification comes to a screeching halt. That’s why so many who began a vital, exciting walk with God are now living listless, impotent, lives, wondering where the excitement went. If you’ve gotten caught up in immorality, get on your knees before God, agree with Him that your actions are a disgrace, repent (agree to do it no more)claim His forgiveness which was provided forever and always at the cross, and regain the joy of your salvation.
additional verses on the topic
(Gen. 2:24, 25; Ps. 66:18; Is. 59:1-3; Ps. 32:1-5; I Cor. 7:1-16; Gal. 5:16-24; Rev. 22:14,
Thursday, January 14, 2010
Lesson 5
Lesson 5 (Romans 2:17-29)
Of What Benefit is Circumcision
Paul’s argument in these verses addressed the Jews who were living under the impression their Jewish origin and the sign of circumcision alone made them special, whether or not they were living lives that brought glory and honor to their God. This group of “Pharisees” believed it was enough they had their origins in the covenant of Abraham and that they were circumcised, no matter what kind of lives they led. Like many church goers today who want to be grandfathered into the kingdom of God, these “Pharisees” made the “sign” of the covenant the “evidence” of the covenant. Confessing Christ as Lord, being baptized, going to church, teaching Sunday school, reading one’s bible, prayer, and being an Elder, are all signs one has chosen to follow in the footsteps of Jesus. A transformed heart (II Cor. 5:17), and living by faith, (Hab. 2:4; Rom. 1:17; Heb. 11:1, 6; Eph. 2:8, 9) are the evidence.
Please allow me to clarify. I have a very dear friend who professes to be in Christ, actually the one who helped me understand my need to follow Christ, who has harbored a hatred and unbelievable animosity toward his own children for over twenty years. I have done everything in my power to remain connected with him so I can continue to try helping him realize his need to be forgiving. To this date, my efforts have been futile. My point here is that his failure to have a forgiving spirit might well indicate his conversion was never genuine. Deuteronomy 8:5 and Hebrews 12:8 indicate that God disciplines those who are truly His and indicates those without discipline are not His. I Corinthians indicates God sometimes takes those who don’t respond to His discipline though physical death (11:27-30; cf. Matt. 18:22-35). I make no claim to know the mind of God. but it seems after twenty plus years, this dear friend has no inclination to forgive those who have offended him. He appears to have no inclination to be obedient to the clearly revealed will of God (Matt. 18:35; Mk. 11:25). That concerns me.
Read and discuss chapter 2:17-29
1. Name the eleven things Paul thinks these Jewish converts relied on? 2:17-20
a.
b.
c.
d.
e.
f.
g.
h.
i.
j.
k.
2. What is the point of his questions in 2: 21-23
3. Why was Jesus’ name being blasphemed among the gentiles? 2:24
4. What does it take for circumcision to be of value? 2:25a
5. What happens when one who has the law is a transgressor of the law? 2:25b
6. What benefit is it to one who is not circumcised to keep the law? 2:26, 27
In the final two verses of Romans 2 (28, 29), Paul iterates that a Jew is not, nor ever was a member of the covenant relationship with God simply because he was born into a Hebrew family and was circumcised. Contrary to what was being taught by the Jewish religious leaders of the time, Paul was putting the proverbial nail in the coffin by declaring those Jews who had rejected the new wine were old wine skins because their hearts were hardened to the truth (Matt. 9:17). He further reiterates it is by the Spirit, not by the letter, and it is not praise from men, but from God that matters (Jn. 2:24, 25). It’s important for us to understand that Paul was not suggesting, nor am I aware anywhere he does so for Hebrews, that they should not get circumcised. Circumcision was a covenant sign between the Hebrews and God (Gen. 17:9-14).He was declaring, as did the council at Jerusalem (Acts15), that the Gentiles do not need to be physically circumcised to be in the New Covenant relationship with God.
So far we have learned about the exalted position of the gospel, the consequences of unbelief, the impartiality of God regarding the lost and those whom He has and will call unto Himself, and national condemnation of the Jews who seek to be justified by the Law. In chapter 3 Paul declares all guilty and bound for eternity in hell because all men, women, and children reject the general revelation they have from God. He also sets to rest the thought that anyone is able to be saved on the basis of keeping the law, because nobody does, in fact, ever, keep the whole law (3:19, 20).
Of What Benefit is Circumcision
Paul’s argument in these verses addressed the Jews who were living under the impression their Jewish origin and the sign of circumcision alone made them special, whether or not they were living lives that brought glory and honor to their God. This group of “Pharisees” believed it was enough they had their origins in the covenant of Abraham and that they were circumcised, no matter what kind of lives they led. Like many church goers today who want to be grandfathered into the kingdom of God, these “Pharisees” made the “sign” of the covenant the “evidence” of the covenant. Confessing Christ as Lord, being baptized, going to church, teaching Sunday school, reading one’s bible, prayer, and being an Elder, are all signs one has chosen to follow in the footsteps of Jesus. A transformed heart (II Cor. 5:17), and living by faith, (Hab. 2:4; Rom. 1:17; Heb. 11:1, 6; Eph. 2:8, 9) are the evidence.
Please allow me to clarify. I have a very dear friend who professes to be in Christ, actually the one who helped me understand my need to follow Christ, who has harbored a hatred and unbelievable animosity toward his own children for over twenty years. I have done everything in my power to remain connected with him so I can continue to try helping him realize his need to be forgiving. To this date, my efforts have been futile. My point here is that his failure to have a forgiving spirit might well indicate his conversion was never genuine. Deuteronomy 8:5 and Hebrews 12:8 indicate that God disciplines those who are truly His and indicates those without discipline are not His. I Corinthians indicates God sometimes takes those who don’t respond to His discipline though physical death (11:27-30; cf. Matt. 18:22-35). I make no claim to know the mind of God. but it seems after twenty plus years, this dear friend has no inclination to forgive those who have offended him. He appears to have no inclination to be obedient to the clearly revealed will of God (Matt. 18:35; Mk. 11:25). That concerns me.
Read and discuss chapter 2:17-29
1. Name the eleven things Paul thinks these Jewish converts relied on? 2:17-20
a.
b.
c.
d.
e.
f.
g.
h.
i.
j.
k.
2. What is the point of his questions in 2: 21-23
3. Why was Jesus’ name being blasphemed among the gentiles? 2:24
4. What does it take for circumcision to be of value? 2:25a
5. What happens when one who has the law is a transgressor of the law? 2:25b
6. What benefit is it to one who is not circumcised to keep the law? 2:26, 27
In the final two verses of Romans 2 (28, 29), Paul iterates that a Jew is not, nor ever was a member of the covenant relationship with God simply because he was born into a Hebrew family and was circumcised. Contrary to what was being taught by the Jewish religious leaders of the time, Paul was putting the proverbial nail in the coffin by declaring those Jews who had rejected the new wine were old wine skins because their hearts were hardened to the truth (Matt. 9:17). He further reiterates it is by the Spirit, not by the letter, and it is not praise from men, but from God that matters (Jn. 2:24, 25). It’s important for us to understand that Paul was not suggesting, nor am I aware anywhere he does so for Hebrews, that they should not get circumcised. Circumcision was a covenant sign between the Hebrews and God (Gen. 17:9-14).He was declaring, as did the council at Jerusalem (Acts15), that the Gentiles do not need to be physically circumcised to be in the New Covenant relationship with God.
So far we have learned about the exalted position of the gospel, the consequences of unbelief, the impartiality of God regarding the lost and those whom He has and will call unto Himself, and national condemnation of the Jews who seek to be justified by the Law. In chapter 3 Paul declares all guilty and bound for eternity in hell because all men, women, and children reject the general revelation they have from God. He also sets to rest the thought that anyone is able to be saved on the basis of keeping the law, because nobody does, in fact, ever, keep the whole law (3:19, 20).
Wednesday, January 6, 2010
God Shows No Favoritism (well, maybe a little)
Lesson 4 (Romans 2:1-16)
God Shows No Favoritism (well, maybe a little)
This section, probably more clearly than anywhere in scripture, tells us that God is perfectly just. In summary, the argument for God’s perfect judgment goes something like this.
Don’t act as anyone’s judge because every single one of you are sinners. If you want to be justified by works, make sure you don’t commit one sin in your entire life. Then you will be justified on the basis of your works and you will go to eternity in the kingdom of God. For those of you who realize you’re sinners, I have provided the only way you can truly be justified. Claim My provision for your sin in My Son Jesus Christ; live righteously, and you will enter my kingdom upon physical death, or when I come to establish my earthly kingdom. The rest of you are going to hell. I play no favorites. My provision is for anyone from any ethnic group and for all ages. And, by the way, no one is going to hell for failing to accept my provision for man’s sin. Everyone I cast into hell will be cast into hell because they did not keep the law they had. The fact that those who don’t have my law still know murder and adultery are sin, makes it clear they have my law written in their hearts, yet they still murder and commit adultery. Therefore, by their actions, they prove my judgment is both perfect and just.
The reason the above summary might be helpful is that this argument, posed by Paul under the guidance of God’s Holy Spirit, is much like the philosophical reasoning the Greeks engaged during Paul’s life. Unlike the way western minds reason today, stating one premise and then providing supporting arguments to prove that premise, the Greeks would state two or more premises and argue them against one another. In this scenario, Paul is arguing justification by works (always a failure) against justification by imputed righteousness (always a success). The statement, “for it is not the hearers of the Law who are jut before God, but the doers of the Law will be justified,” is a two edged sword that will not be clearly understood until we get to Paul’s many statements later about universal sin and imputed righteousness (3:23; 4:20; 5:1, 8-17; 6:23; 7; 8:1-3, 6-9).
1. According to 2:1, what’s wrong with judging others?
2. What group of people who practice sin will escape God’s judgment? 2:2, 3
It’s crucial to an understanding of the text we not confuse judgment with observation and discernment. Doing so has resulted in a great deal of bad theology being taught in the church. In the eternal sense, there is only one Judge. I trust the capital “J” on judge gave that one away. We have many judges on earth. It is their responsibility to look at the facts in a case and determine the appropriate punishment for those convicted of a particular crime. Matthew 7:1, 2 is a warning we are not to act as anyone’s judge. However, by the same argument that instruction does, at the same time an tell us how we can help our fellow brothers and sisters in Christ not incur the discipline of God for improper actions. Chapter 7:4, 5 make it clear what must take place in one’s own life before he can be of any help to another. Like the friend who tells his buddy, if you rob that bank, you’re going to spend twenty years in prison, we are instructed to make sure we aren’t bank robbers if we expect him to listen to us. That's taking the log out of our own eye first.
Providing biblical counseling for a brother or sister who has temporarily lost sight of his calling to live a life glorifying to His master is not judgment. Romans 15:14 makes it clear God has given us the tools with which to assist one another in staying on the narrow path that leads to life, ”And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.” Dr. Jay Adams, author of Competent to Council, uses that verse as his proof text for his book, but he suggests the word “admonish” would have been better translated “council.”
3. What is the purpose of God’s kindness, tolerance, and patience? 2:4
4. Without divine intervention and regeneration, what is man’s response to God’s kindness? 2:5
5. What is God going to render to each man according to his deeds? 2:5b, 6
6. Considering what we have learned so far, about what two groups is Paul referring in 2:7, 8?
7. What does God’s words promise to those who do evil? 2:9
a.
b.
8. What does God’s word promise to those who do good (regenerated believers. (2:10 cf. Rom. 8:8)
a.
b.
c.
Verses 9 and 10 repeat an interesting phrase, “to the Jew first and also to the Greek.” Until we read verse 11, the phrase seems incongruous. Verse 11 gives us context. God is revealing to us that, though He will treat all ethnic groups fairly, they will not be treated equally. He has called the seed of Abraham to be the ethnic group through whom the Messiah would come. Therefore, it is the Jews, the seed of Abraham, who stand first in line for both God’s blessing and/or judgment. That acknowledged, I have already pointed out that the church is the special group of believers of the New Covenant (Rev. 20:4, 5). And in that group, He has made it clear there is no ethnic group with celebrity status. The Jews, under the New Covenant, are only first in the sense that the message of the gospel came to them first. Actually, it wasn’t until Peter went to the centurion’s home and witnessed the gentiles receiving the Holy Spirit just like the Jews received Him that the Hebrew believers finally realized the gospel was to be offered to all national groups of people throughout the world (Acts 10 & 11).
9. What is the theological significance of 2:12? cf. 1:19 In other words, what makes it just for God to send those to hell who never received the law?
10. Who will be justified? 2:13
Summarize the meaning of verses 14-16 in your own words.
I’ve already stated the premise of these two verses, but take time to discuss their implication for those who have not heard the gospel. Close lesson 4 with discussion about personal confession of faith and living a life that bears fruit, even when no one is looking. Finally, spend time praying for an understanding of how to personally apply this difficult instruction from God’s word.
God Shows No Favoritism (well, maybe a little)
This section, probably more clearly than anywhere in scripture, tells us that God is perfectly just. In summary, the argument for God’s perfect judgment goes something like this.
Don’t act as anyone’s judge because every single one of you are sinners. If you want to be justified by works, make sure you don’t commit one sin in your entire life. Then you will be justified on the basis of your works and you will go to eternity in the kingdom of God. For those of you who realize you’re sinners, I have provided the only way you can truly be justified. Claim My provision for your sin in My Son Jesus Christ; live righteously, and you will enter my kingdom upon physical death, or when I come to establish my earthly kingdom. The rest of you are going to hell. I play no favorites. My provision is for anyone from any ethnic group and for all ages. And, by the way, no one is going to hell for failing to accept my provision for man’s sin. Everyone I cast into hell will be cast into hell because they did not keep the law they had. The fact that those who don’t have my law still know murder and adultery are sin, makes it clear they have my law written in their hearts, yet they still murder and commit adultery. Therefore, by their actions, they prove my judgment is both perfect and just.
The reason the above summary might be helpful is that this argument, posed by Paul under the guidance of God’s Holy Spirit, is much like the philosophical reasoning the Greeks engaged during Paul’s life. Unlike the way western minds reason today, stating one premise and then providing supporting arguments to prove that premise, the Greeks would state two or more premises and argue them against one another. In this scenario, Paul is arguing justification by works (always a failure) against justification by imputed righteousness (always a success). The statement, “for it is not the hearers of the Law who are jut before God, but the doers of the Law will be justified,” is a two edged sword that will not be clearly understood until we get to Paul’s many statements later about universal sin and imputed righteousness (3:23; 4:20; 5:1, 8-17; 6:23; 7; 8:1-3, 6-9).
1. According to 2:1, what’s wrong with judging others?
2. What group of people who practice sin will escape God’s judgment? 2:2, 3
It’s crucial to an understanding of the text we not confuse judgment with observation and discernment. Doing so has resulted in a great deal of bad theology being taught in the church. In the eternal sense, there is only one Judge. I trust the capital “J” on judge gave that one away. We have many judges on earth. It is their responsibility to look at the facts in a case and determine the appropriate punishment for those convicted of a particular crime. Matthew 7:1, 2 is a warning we are not to act as anyone’s judge. However, by the same argument that instruction does, at the same time an tell us how we can help our fellow brothers and sisters in Christ not incur the discipline of God for improper actions. Chapter 7:4, 5 make it clear what must take place in one’s own life before he can be of any help to another. Like the friend who tells his buddy, if you rob that bank, you’re going to spend twenty years in prison, we are instructed to make sure we aren’t bank robbers if we expect him to listen to us. That's taking the log out of our own eye first.
Providing biblical counseling for a brother or sister who has temporarily lost sight of his calling to live a life glorifying to His master is not judgment. Romans 15:14 makes it clear God has given us the tools with which to assist one another in staying on the narrow path that leads to life, ”And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.” Dr. Jay Adams, author of Competent to Council, uses that verse as his proof text for his book, but he suggests the word “admonish” would have been better translated “council.”
3. What is the purpose of God’s kindness, tolerance, and patience? 2:4
4. Without divine intervention and regeneration, what is man’s response to God’s kindness? 2:5
5. What is God going to render to each man according to his deeds? 2:5b, 6
6. Considering what we have learned so far, about what two groups is Paul referring in 2:7, 8?
7. What does God’s words promise to those who do evil? 2:9
a.
b.
8. What does God’s word promise to those who do good (regenerated believers. (2:10 cf. Rom. 8:8)
a.
b.
c.
Verses 9 and 10 repeat an interesting phrase, “to the Jew first and also to the Greek.” Until we read verse 11, the phrase seems incongruous. Verse 11 gives us context. God is revealing to us that, though He will treat all ethnic groups fairly, they will not be treated equally. He has called the seed of Abraham to be the ethnic group through whom the Messiah would come. Therefore, it is the Jews, the seed of Abraham, who stand first in line for both God’s blessing and/or judgment. That acknowledged, I have already pointed out that the church is the special group of believers of the New Covenant (Rev. 20:4, 5). And in that group, He has made it clear there is no ethnic group with celebrity status. The Jews, under the New Covenant, are only first in the sense that the message of the gospel came to them first. Actually, it wasn’t until Peter went to the centurion’s home and witnessed the gentiles receiving the Holy Spirit just like the Jews received Him that the Hebrew believers finally realized the gospel was to be offered to all national groups of people throughout the world (Acts 10 & 11).
9. What is the theological significance of 2:12? cf. 1:19 In other words, what makes it just for God to send those to hell who never received the law?
10. Who will be justified? 2:13
Summarize the meaning of verses 14-16 in your own words.
I’ve already stated the premise of these two verses, but take time to discuss their implication for those who have not heard the gospel. Close lesson 4 with discussion about personal confession of faith and living a life that bears fruit, even when no one is looking. Finally, spend time praying for an understanding of how to personally apply this difficult instruction from God’s word.
Sunday, January 3, 2010
Lesson 3 (Romans 1:18-32)
The Consequences of Unbelief
In the past 37 years I have been on a self imposed bent to take as many with me into the kingdom of God as I can possible take. Of course that is just another way of saying I am determined to preach the gospel to any who will listen. I know I don’t literally take anyone with me into the kingdom of God. Being the firm believer in divine election and predestination that I am, I know I only speak the words of the gospel to those whom God has effectually called and He does the rest, but my point is this: countless times I have heard the suggestion that a just God would not send people who have not heard the gospel into eternal hell. The biblical evidence, as found in Romans, indicates He does not cast them into eternal hell for their failure to respond to a gospel they have not heard. Romans 1:18-32 tells us He casts them into hell because they rejected the truth that they have been given about Him.
“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness because that which is known about God is evident within them; for God made it evident to them. . . .for they exchanged the truth of God for a lie. . . ”
Then, of course, II Corinthians 4:3, 4 explains why many of those who do hear
the gospel reject it,
“And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.”
1. Against what is God’s wrath revealed from heaven? 1:18a
2. Why? 1:18b, 19
3. What two invisible attributes of God have been revealed since the creation of the world? 1:20a
a. His . . .
b. and . . .
4. How have these attributes been understood? 1:20b
5. Use verses 18-20, to paraphrase why man has no excuse for failing to subject himself to the authority of God.
6. Based on these verses alone, how would you respond to the suggestion by someone from the rain forests of South America who refused to believe a just God would send his parents to hell because they have never heard the gospel?
Now take time to list the reasons God finally gives this group over in the lusts of their hearts (v1:24), to degrading passions (1:26), and to a depraved mind (1:28) found in verses 21-32. If I counted correctly, there are no less than twenty-three acts described to justify God’s wrath in just five sentences. And lest any of us are tempted to think we were any better than the worst on this list, let us be reminded we were all lost and on our way to the fires of eternal hell before God intervened and regenerated our dead souls. The longer I walk with Christ, the easier it is for me to forget what a disgusting character I was before Jesus snatched me from the blazing furnace of hellfire and brimstone. And what I’m most likely to forget is that it is only because of His grace, mercy, and His power to keep me in that grace and mercy that I don’t return to the pig sty from which He snatched me.
Verse 32 of Romans 1 makes an ominous statement about those who are bound for hell, in spite of their knowledge of God ordinance. It tells us this group not only knows the ordinance of God, and that those who practice these evil things are worthy of death, but that they also do them and give “hearty” approval to everyone else who does them. This is the quintessential image of the proverbial “misery loves company,” idea. I Corinthians 15:33 advises us, “Bad company corrupts good morals.”
Close lesson 3 discussing how we, as born-again believers, can reach those who have gotten themselves trapped in a lifestyle that could doom them to spending years in prison, living on welfare, or, worse case scenario, and early trip to the grave. Then close in prayer, asking God to make us better prepared to
The Consequences of Unbelief
In the past 37 years I have been on a self imposed bent to take as many with me into the kingdom of God as I can possible take. Of course that is just another way of saying I am determined to preach the gospel to any who will listen. I know I don’t literally take anyone with me into the kingdom of God. Being the firm believer in divine election and predestination that I am, I know I only speak the words of the gospel to those whom God has effectually called and He does the rest, but my point is this: countless times I have heard the suggestion that a just God would not send people who have not heard the gospel into eternal hell. The biblical evidence, as found in Romans, indicates He does not cast them into eternal hell for their failure to respond to a gospel they have not heard. Romans 1:18-32 tells us He casts them into hell because they rejected the truth that they have been given about Him.
“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness because that which is known about God is evident within them; for God made it evident to them. . . .for they exchanged the truth of God for a lie. . . ”
Then, of course, II Corinthians 4:3, 4 explains why many of those who do hear
the gospel reject it,
“And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.”
1. Against what is God’s wrath revealed from heaven? 1:18a
2. Why? 1:18b, 19
3. What two invisible attributes of God have been revealed since the creation of the world? 1:20a
a. His . . .
b. and . . .
4. How have these attributes been understood? 1:20b
5. Use verses 18-20, to paraphrase why man has no excuse for failing to subject himself to the authority of God.
6. Based on these verses alone, how would you respond to the suggestion by someone from the rain forests of South America who refused to believe a just God would send his parents to hell because they have never heard the gospel?
Now take time to list the reasons God finally gives this group over in the lusts of their hearts (v1:24), to degrading passions (1:26), and to a depraved mind (1:28) found in verses 21-32. If I counted correctly, there are no less than twenty-three acts described to justify God’s wrath in just five sentences. And lest any of us are tempted to think we were any better than the worst on this list, let us be reminded we were all lost and on our way to the fires of eternal hell before God intervened and regenerated our dead souls. The longer I walk with Christ, the easier it is for me to forget what a disgusting character I was before Jesus snatched me from the blazing furnace of hellfire and brimstone. And what I’m most likely to forget is that it is only because of His grace, mercy, and His power to keep me in that grace and mercy that I don’t return to the pig sty from which He snatched me.
Verse 32 of Romans 1 makes an ominous statement about those who are bound for hell, in spite of their knowledge of God ordinance. It tells us this group not only knows the ordinance of God, and that those who practice these evil things are worthy of death, but that they also do them and give “hearty” approval to everyone else who does them. This is the quintessential image of the proverbial “misery loves company,” idea. I Corinthians 15:33 advises us, “Bad company corrupts good morals.”
Close lesson 3 discussing how we, as born-again believers, can reach those who have gotten themselves trapped in a lifestyle that could doom them to spending years in prison, living on welfare, or, worse case scenario, and early trip to the grave. Then close in prayer, asking God to make us better prepared to
Saturday, January 2, 2010
Romans Lesson 2
Lesson 2 (Romans 1:8-17)
The Righteousness of God
Read and discuss 1:8-17
Paul begins his letter to the members of the church in Rome in verse 8 by thanking God for their faith. He makes much of the fact that because they are actively engaging their faith (they are living it), it is being spoken about all over the Roman Empire. Of course, it could be he was complementing them for personally proclaiming their faith throughout the Roman Empire. In other words, the complement might have been a recognition of their evangelistic fervor. Or, he may have been pointing out their faith was so incredibly obvious and powerful that everyone who met them was so impressed they talked about it everywhere they went. Frankly, the bottom line for either interpretation of the text would bear the same result. People were being evangelized, blessed, and grown to maturity in Christ as a result of the faith of the church that was in Rome.
1. Who was Paul’s witness and to what did He witness? 1:9a
2. How did Paul serve Him? 1:9b
3. What gospel was Paul preaching? 1:9c
4. To what did God witness about Paul? 1:9d-10
5. What two reasons did Paul give for wanting to visit the church at Rome? 1:11
6. What spiritual gift do you suppose Paul wanted to impart to the church at Rome that would establish them? 1:11b cf. Eph. 4:11-16
7. For what other reason did Paul long to see the church at Rome? 1:12
8. About what did Paul not want the church to be unaware? 1:13a
9. What did Paul want to accomplish among them? 1:13b
10. To whom was Paul under obligation? 1:14
11. To whom was Paul eager to preach? 1:15
12. Why was Paul not ashamed of the gospel? 1:16
hint: for . . .
13. To whom did the gospel come first?
I believe Paul’s words, “For in it the righteousness of God is revealed from faith to faith,” simply mean God’s righteousness is imputed solely on the basis of faith. The accompanying words, “as it is written, ‘BUT THE RIGHTEOUS MAN SHALL LIVE BY FAITH,” expand upon and support the former statement.
Verses 8-17 remind us how important it is to be living our faith. I believe it is the wise man in Christ who develops a strategy for reaching others in Christ, based on his own lifestyle. Today, this strategy has been coined, lifestyle evangelism. I think it is more appropriate to simply refer to it as being a faithful steward of all God has given us. At the center of all faithful stewardship is the determination to preach the gospel to any who will listen. One of the greatest compliment I have ever gotten was that I would preach to a stop sign if it would listen. And preaching the gospel does not mean one needs to stand on a street corner and shout his lungs out telling those who don’t accept the gospel they are going to hell. Preaching the gospel, as I believe it applies to everyone who is truly in Christ, is spoken about in I Peter 3:15, “ . . . but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reference; . . .”
This verse alone is rich with mounds of theological truth. If we have sanctified Christ as Lord in our hearts, we must “always” be ready to make a defense (not be defensive), to “everyone” (aka any who will listen), who asks us to give an account (again, any who will listen), for the “hope” that is in us (why we have such peace in the face of adversity), yet with “gentleness and reverence.” In other words, we don’t necessarily have to go door to door, insisting people listen to our canned presentation of the gospel. Paul went into public places to preach the gospel, but there is no indication anywhere he went to people’s homes, knocked on their doors, and preached the gospel to them. While there is no reason to believe it is unbiblical to do so, it is likely the least effective way to get people to listen. We don’t argue vehemently with those who contradict. We gently and reverently present the gospel message to any who will listen.
Of course, as already stated, if we are not living lives that bring glory and honor to God, we are not in a position to preach the gospel. Such hypocrisy is a dishonor to both the gospel message and our Lord. Most certainly, Matthew 7:1-5 is applicable to this scenario. Being a living testimony means avoiding course jesting, off color jokes, attending drunken brawls, failing to pay contracted obligations, and spending our income on loose living, or anything clearly and obviously extravagant. It means having our daily lives in order, making sure we spend time daily praying, studying God’s word, and caring for those we love. If we would like our faith “to be proclaimed throughout the world,” we must begin by being faithful stewards of God’s abundant blessing.
Close this session with a discussion about sharing the gospel, getting our lives in order, and talking about how our faith can draw others to Christ.
The Righteousness of God
Read and discuss 1:8-17
Paul begins his letter to the members of the church in Rome in verse 8 by thanking God for their faith. He makes much of the fact that because they are actively engaging their faith (they are living it), it is being spoken about all over the Roman Empire. Of course, it could be he was complementing them for personally proclaiming their faith throughout the Roman Empire. In other words, the complement might have been a recognition of their evangelistic fervor. Or, he may have been pointing out their faith was so incredibly obvious and powerful that everyone who met them was so impressed they talked about it everywhere they went. Frankly, the bottom line for either interpretation of the text would bear the same result. People were being evangelized, blessed, and grown to maturity in Christ as a result of the faith of the church that was in Rome.
1. Who was Paul’s witness and to what did He witness? 1:9a
2. How did Paul serve Him? 1:9b
3. What gospel was Paul preaching? 1:9c
4. To what did God witness about Paul? 1:9d-10
5. What two reasons did Paul give for wanting to visit the church at Rome? 1:11
6. What spiritual gift do you suppose Paul wanted to impart to the church at Rome that would establish them? 1:11b cf. Eph. 4:11-16
7. For what other reason did Paul long to see the church at Rome? 1:12
8. About what did Paul not want the church to be unaware? 1:13a
9. What did Paul want to accomplish among them? 1:13b
10. To whom was Paul under obligation? 1:14
11. To whom was Paul eager to preach? 1:15
12. Why was Paul not ashamed of the gospel? 1:16
hint: for . . .
13. To whom did the gospel come first?
I believe Paul’s words, “For in it the righteousness of God is revealed from faith to faith,” simply mean God’s righteousness is imputed solely on the basis of faith. The accompanying words, “as it is written, ‘BUT THE RIGHTEOUS MAN SHALL LIVE BY FAITH,” expand upon and support the former statement.
Verses 8-17 remind us how important it is to be living our faith. I believe it is the wise man in Christ who develops a strategy for reaching others in Christ, based on his own lifestyle. Today, this strategy has been coined, lifestyle evangelism. I think it is more appropriate to simply refer to it as being a faithful steward of all God has given us. At the center of all faithful stewardship is the determination to preach the gospel to any who will listen. One of the greatest compliment I have ever gotten was that I would preach to a stop sign if it would listen. And preaching the gospel does not mean one needs to stand on a street corner and shout his lungs out telling those who don’t accept the gospel they are going to hell. Preaching the gospel, as I believe it applies to everyone who is truly in Christ, is spoken about in I Peter 3:15, “ . . . but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reference; . . .”
This verse alone is rich with mounds of theological truth. If we have sanctified Christ as Lord in our hearts, we must “always” be ready to make a defense (not be defensive), to “everyone” (aka any who will listen), who asks us to give an account (again, any who will listen), for the “hope” that is in us (why we have such peace in the face of adversity), yet with “gentleness and reverence.” In other words, we don’t necessarily have to go door to door, insisting people listen to our canned presentation of the gospel. Paul went into public places to preach the gospel, but there is no indication anywhere he went to people’s homes, knocked on their doors, and preached the gospel to them. While there is no reason to believe it is unbiblical to do so, it is likely the least effective way to get people to listen. We don’t argue vehemently with those who contradict. We gently and reverently present the gospel message to any who will listen.
Of course, as already stated, if we are not living lives that bring glory and honor to God, we are not in a position to preach the gospel. Such hypocrisy is a dishonor to both the gospel message and our Lord. Most certainly, Matthew 7:1-5 is applicable to this scenario. Being a living testimony means avoiding course jesting, off color jokes, attending drunken brawls, failing to pay contracted obligations, and spending our income on loose living, or anything clearly and obviously extravagant. It means having our daily lives in order, making sure we spend time daily praying, studying God’s word, and caring for those we love. If we would like our faith “to be proclaimed throughout the world,” we must begin by being faithful stewards of God’s abundant blessing.
Close this session with a discussion about sharing the gospel, getting our lives in order, and talking about how our faith can draw others to Christ.
Romans Introduction
Introduction
Paul probably wrote this letter on his third missionary journey. His work in the eastern Mediterranean area was about finished, and he desired to visit Rome to assist the church that had already been started there. It was probably written about 57 A.D. in the early spring of the year. Paul’s primary message in this letter is that the gospel is for all of mankind, Jew and Gentile alike. This Pauline epistle provides us with the most comprehensive and systematic statement of faith found anywhere in the bible. It also talks about guilt, sanctification and security.
Theological doctrines addressed in the book
1. Doctrine of Apostolic Authority What was the basis of Paul’s apostolic authority; and how does that relate to his authority to write scripture?
He was "called as an apostle, set apart for the gospel of God, which He promised beforehand through His prophets in the Holy Scriptures, concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake, among whom you also are the called of Christ;" (1:1-6)
Apostolic authority was key to determining canonical writings (authoritative). One of the major proof text requirements of cannon was that the writer had to be an apostle or have gotten his information directly and personally from an apostle, for his writings to be accepted as God breathed (II Tim. 3:16, 17). Mark obviously got his information from Paul or possibly Peter, his uncle, or maybe even his cousin Barnabas. (cf. Acts 12:12 with 15:37) Luke got his information from Paul. He was Paul’s personal physician.
2. The Doctrine of Hell and Heaven Why are those who never heard the gospel doomed to spend eternity in hell?
"For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them." (Rom. 1:18, 19)
“. . . and although they know the ordinance of God, that those who do such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.” (2:32)
Men do not go to hell for their failure to respond to the gospel. They go to hell for their failure to respond to the knowledge of God that He has placed within them. Though all have that knowledge, all suppress the truth and continue in unrighteousness. (Rom. 1:18-32 for entire context) God’s kindness, tolerance, and patience in not destroying all in the womb of their mothers (what we all deserve) is because He desires all to come to the knowledge of the truth and thus repentance. He elects, predestines, effectually calls, regenerates, gives faith and repentance, justifies, definitively sanctifies, adopts, progressively sanctifies, and then glorifies those He chooses without regard for their sin. These elect have the incredible privilege of spending eternity in the kingdom of God because God decided it would be so.
"Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance." (2:4 cf. also Ez.33:11)
The doctrine of heaven is a lot simpler than most would make it. The problem lies in the incorrect teaching that is rampant in churches today. The major problem lies in not distinguishing the kingdom of heaven and the kingdom of God. Or course, today God is King of both as will He be for all of eternity. But today, the earth is not yet restored, so it is currently under the administration of Satan and his fallen angels. The eternal kingdom of God will not be in the first, second, or third heavens. God’s throne is currently in the third heaven. When Jesus returns to establish his Kingdom on the earth for one thousand years, his throne will be in Jerusalem (Rev. 20; Zech 14:6-21). At the end of the thousand years, Satan will be released for a short time to mount one last military assault against the kingdom of God. He will be defeated and thrown into the lake of fire and brimstone for eternity (Rev. 20:7-10). After the Great White Throne Judgment, where all unbelievers will be judged and cast into hell (Rev. 21:11), this earth will be purged of all evil with fire (II Pet. 3:7), a new heavens and earth will be ushered in (Rev. 21:10-22:5). From that time forth and forever, God the Father, God the Son, and God the Holy Spirit will reign from Jerusalem (Rev. 21:12-22:6).
No human of God’s creation will be floating around on clouds playing harps. We will be living on a perfectly restored planet whose entire surface will be like the Garden of Eden. We will each have jobs that will be a direct reflection of our faithfulness in administering those gifts and talents God has given us during this life (Matt. 25:14-30; II Cor. 5:10; Rom. 2:16; 14:10; Rev. 22:12). Work will once again be the joy it was intended to be before the fall. There’s every reason to believe we will be enjoying the best of what the planet’s resources have to offer. Try to imagine the rich resources we have in America today used to their absolute maximum capacity without diminishing them one iota. Imagine those resources being administered by leaders who have no inclination toward greed, power, or wealth. Imagine a planet with no sin. That will be the kingdom of God for all eternity.
3. The Doctrine of Works (Rom. 1:17; James 2:26) Why does it seem Paul and James differ on this doctrine?
Men are judged according to their deeds. In other words, though salvation is by faith, and sanctification is based entirely on faith, as already indicated, one’s functioning position in the kingdom’s of hell (though to describe anything in hell as functional is a stretch) and heaven will be based upon deeds done during this life. James’ words were looking to a future event where Jesus will reward us according to our deeds done in the name of our Lord. Paul was speaking about the doctrine of soteriology (salvation), both the confession we make at a point in time and the lives we live until we are taken to our Lord. Works do not make us worthy to be saved. They are the natural result of one who has indeed been saved.
“But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS: to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.”(2:5, 6 cf. 7-16; II Cor. 5:10; Rev. 22:12)
I suppose one of the great tragedies of contemporary preaching is its failure to point out that not everyone in heaven will be doing the same thing. Jesus will have his rulers and leaders of tribes and nations throughout the world. Those who have been actively fulfilling their call to ministry will be rewarded according to that faithlessness. That is the whole point of parables like the one about the faithful steward (talents), repeated with different parameters each time it is given (Matt. 21:33-46; 25:14-30; Lk. 19:11-27). Of course, any task in God’s kingdom will be better than any judgment which lands one in hell. That said, it is ludicrous to believe a just God will reward the man who lives a life of wanton pleasure for seventy years and on his death bed confesses Jesus as Lord, will be positionally in the kingdom of God equal to the one who lived forty or fifty years fulfilling, faithfully his calling to ministry. If the death bed confession is legitimate, the repentant one will indeed enter the kingdom of God upon death, but to suggest he will be in charge of nations is at best naïve. The main problem with such theology is that it comes from a complete ignorance of what the kingdom of God will be like.
Jesus’ parable about the laborers in the field who were hired in the final hour of the day, have nothing to do with this biblical truth (Matt. 20:1-16). That parable tells us church members who are called into the kingdom in the final age of history as we know it will receive the same reward for faithfulness as those called shortly after the fall. In other words, His church is just as much called and commissioned as were the Jews. The Jews are the special, chosen people of the Old Covenant. The church is the special, chosen people of the New Testament (Matt. 20:1-16). We, the church, are those called in the eleventh hour.
4. The Doctrine of Circumcision (2:26) Why do New Testament believers not have to be circumcised?
Most people don’t bother discussing or teaching about this topic because it is not an issue in most western countries. Paul makes it clear, as does the council at Jerusalem (Acts 15 specifically verse 29) that Gentile believers do not need to be circumcised (2:26-29) to be part of God’s New Covenant. This rite of circumcision was for Hebrew believers and was a sign between God and the Hebrews, physical descendants of Abraham through Isaac and Jacob (Gen. 17).
5. The Doctrine of Depravity (3:10-18, 23, 24; 4:12) Are you serious? Do you really want me to believe I can do nothing to please God as an unbeliever?
"There is none righteous, not even one; there is none who understands, there is none who seeks for God." (3:10)
Of course one has to read verses 10-18 to get the total impact of this doctrine. Over and again, Romans 3 speaks to the disgusting condition in which man finds himself without regeneration. It behooves us to differentiate between total and utter depravity at this juncture. Utter depravity would mean man was so far gone, God could do nothing for him. Utter means beyond reconciliation. Total depravity simply means man can do nothing, without supernatural intervention, to please his Creator. He has nothing personally good to bring to the table, so to speak. That condition means God must do something to make it possible, without violating His holiness, to impute righteousness to him. It is by God’s grace and God’s grace alone that one is elected, predestined, effectually called, regenerated, has the faith to repent, gets justified, definitively sanctified, adopted, progressively sanctified, and finally glorified. Contrary to the simplistic approach things like the Four Spiritual Laws suggest, salvation is a past, present, and future event. True, redemptive salvation necessitates that a series of things occur. We will discuss them thoroughly when we get to soteriology in this study.
6. The Doctrine of Justification (3:27, 28; 4:16; Gen. 15:6) Justification is much more than suggesting, as the cute little play on words does, “It’s just as if I had never sinned.”
It is trite to suggest justification is “just as if I had never sinned.” Justification is not a vague, simplistic, ethereal concept like “just as if” suggests. It is a done deal, etched in iron, fact that’s as real as rubies and radical revolutionaries. Justification is accomplished by God alone, through faith alone, in Christ alone. However, as James reminds us, it does not stand alone. In other words, while there is absolutely nothing one can do to merit God’s favor, scripture makes it clear in multitudinous places that saving faith is always accompanied by works that bring glory and honor to God. Those works, done because of our love for God’s goodness do not save us, but they are the evidence that He has saved us. That’s what James means when he states, “. . . faith without works is dead.” (James 2:26) Saving faith will always produce godly works.
7. The Doctrine of Security (Rom. 8:38; 9:15-18; cf. John 6:44, 55; 10:27-30; 15:16) What is the basis for my belief that I cannot lose what God gave freely?
“For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” (8:38)
“For He says to Moses, ‘I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy." (9:15, 16)
To thoroughly understand the doctrine of security, one has to understand the doctrine of election. Once we realize God and God alone determined, before the foundation of the world, those He would save, we can grasp and rest in the doctrine of security. If we did not choose to be saved, we cannot choose to be lost. It is by God’s omnipotence and omniscience we were chosen; and it is by His immutableness we are held in His grace and mercy. It is futile to think one who is not part of the elect will ever believe in the doctrine of security. Therefore it is safe to assume one who does not believe in the doctrine of election and predestination is not in Christ.
8. The Doctrine of Imputed Righteousness (10:3, 4) Am I really righteousness because of Christ’s imputed righteousness to me.
“For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes." (10:3)
I perceive this is one of the most misunderstood doctrines in all scripture accept maybe the doctrine of the trinity. We will discuss it in great detail when we get there. For now, it is important we understand God does not see His children as sinners. He sees them through the prism of Christ sinless life. In other words, all of the good works and sinless life Christ led are ours. In Christ, we are perfect. That does not mean we are perfected in time. In time, the time bound lives we are now living, we are moving toward the image of Christ each day as we grow in the grace and knowledge of His abundance (Phil. 3:20, 21). However, God chooses to see us “in Christ,” which means, in the eternal sense, we were perfected in Christ before the foundation of the world. Our works do nothing to add to our righteousness. All works done for the glory and honor of God in this life are investments in the kingdom of God, which are part of our eternal bank account. They are the deeds for which we will be rewarded in eternity. (see pages 4 & 5) Imputed righteousness is not to be confused with infused righteousness (Catholic Doctrine), which suggests, once we are saved, we then have the power within our own selves to be personally righteous.
9. The Doctrine of Soteriology i.e., salvation (Rom. 10:9) On the basis of what am I saved?
“. . . That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." (10:9)
If there are any two verses that can lead one to the saving knowledge of Christ, there is this one and Acts 2:38. Of course, the problem is with each is that one must know what it means to confess Jesus as Lord, understand the resurrection story, and know why it is necessary and what it means to repent. Under the doctrine of depravity (p. 6), I have already listed the ten elements that always accompany salvation. These are not a magical formula one needs to follow to be saved. They are the biblical elements that always become manifest when true salvation has been rendered. They are the evidences about which II Cor. 13:5 speaks. If any of them are missing, minus glorification naturally (this will occur when Jesus returns, unites us with our regenerated bodies, and takes us into the millennium with Him), there is no true regeneration, thus no salvation.
10. The Doctrine of Stupidity (Rom. 11:8-10) Are unbelievers really too stupid to believe?
“God gave them a spirit of stupor.” Of course, there is no doctrine of stupidity. If there were any such doctrine, it would be called the doctrine of stupor, not stupidity. I just thought a little humor would make this intense material a little easier to swallow. The point that needs to be made here regarding Israel’s current rejection of our Lord as the Messiah for whom they waited for centuries, is that they are now, as a nation, being blinded by God from the knowledge of Christ and His first coming. And crucial to that understanding is that they will, once again, have their eyes opened and be reunited in covenant with Christ, as detailed in Revelation 7, when He decides to do that. This current spirit of stupor is only temporary, and its source is none other than the God of Abraham Himself.
11. The Doctrine of Gifts i.e., the Holy Spirit (Rom. 12:1-8; I Cor. 12-14, Eph. 4:11-16; I Pet. 4:10) Does every believer really have a gift or several gifts?
“As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God.” (I Pet. 3:15)
I don’t believe I have ever heard the gifts referred to as a doctrine. There are many possible reasons for this failure. The most likely reason is that the discussion of gifts seems to always prompt dissension among the brethren. Books upon books have been written about the existence and appropriate function of gifts within the local body of Christ. Even I have written one. For now, I will only point out that Romans 12 tells us a great deal about them and instructs us how they are to be administered within the body of Christ. We will discuss them in detail when we get there. For now, I will only say I believe they are all intended to still be functioning in the body of Christ, and that every church would better fulfill its calling for the kingdom if the appropriate functioning of all gifts within the corporate local body of Christ was taught and encouraged.
12. The Doctrine of Ecclesiology i.e., the church (16:3-16; Heb. 10:25) Why do I have to go to church? Can’t I worship God in the forest while hunting or fishing just as well as I do in church?
Of course we can and should worship God twenty-fours a day, wherever we find ourselves living out the daily activities of this life. That acknowledged, I believe it is safe to say one who has no sense of his need to meet congregationally with others who are in Christ, has likely never truly decided to follow Him. I have personally experienced long periods of time (months) where I was not able to find a group of believers who were studying God’s word and fellowshipping with one another as described and demanded in scripture. During those dry spells, as I call them, I was praying and seeking intently for any such group. I never gave up on the idea and the knowledge I needed to be fellowshipping weekly with people of like faith. I even tried to get a home church going in my home town. I do wholeheartedly believe one is better off not in a church that is clearly preaching heresy or where God’s word is not accepted as both inerrant and authoritative.
I do not believe a person should stay in a church he knows is failing miserably to fulfill its calling and mission. I don’t believe it is any single Christian’s responsibility to try getting such a church on the right track. And I don’t have a simple answer for anyone living in a small town where there is no local church that is preaching the word accurately, with authority and conviction. It seems gathering in a home with people who are of like mind and praying for a pastor/teacher to lead a church planting would be a good place to start. And it is certainly unbiblical to suggest a group of people meeting without a clearly called and elected pastor/teacher and/or group of leading elders to whom they are responsible is a church. Timothy, Titus, and Ephesians make that abundantly clear. God’s church demands accountability, a concept foreign and extremely uncomfortable to people who don’t attend one.
Even chapter 16 of Romans, the infamous chapter where Paul sends greetings and comments about twenty-seven men and women with whom he had ministered, we find doctrine. It appears nearly every first century church was meeting in homes. There is only one verse in the entire New Testament that indicates otherwise. While Paul often went into the synagogues to try convincing Jews in an area that Jesus was the Christ, in every case, the synagogue members, as a whole, rejected the message, so Paul took away those who believed and started churches, which met in homes in every case but one. The only verse that indicates otherwise was when Paul took believers to the school of Tyrannus, which was next to the synagogue in Ephesus (Acts 19:9). This of course doesn’t mean to suggest it is unbiblical to meet in buildings for church services. I personally believe what it does indicate is that any church which builds a monumental edifice with crystal, magnificent woodwork, stained glassed windows, a $4000 podium, and a $20,000 sound system is wasting God’s resources and its membership and leaders will give account to God on that fateful day. When I consider the number of starving brothers and sisters in Christ around the world who could be fed with the massive amounts of money we waste on unnecessary accoutrements we use to decorate the buildings we call churches in this country, it makes me nauseous. The monthly heating bills alone for many of our more extravagant church buildings in this country would feed thousands of starving children in Haiti for a year.
We have learned there are no less than twelve major church doctrines contained within the pages of Paul’s epistle to the Romans. It is therefore crucial we study this book carefully and contextually. There are no doctrines found exclusively within its pages. Thus we can confirm our understanding of each of the doctrines with which Paul deals by referring to other verses in other letters and books that address the same doctrine. Which also means Romans can be used to increase our understanding of these doctrines as they are revealed in other places. That is why Paul’s letter to the Romans is important for us to study while focused and with intensity.
Paul probably wrote this letter on his third missionary journey. His work in the eastern Mediterranean area was about finished, and he desired to visit Rome to assist the church that had already been started there. It was probably written about 57 A.D. in the early spring of the year. Paul’s primary message in this letter is that the gospel is for all of mankind, Jew and Gentile alike. This Pauline epistle provides us with the most comprehensive and systematic statement of faith found anywhere in the bible. It also talks about guilt, sanctification and security.
Theological doctrines addressed in the book
1. Doctrine of Apostolic Authority What was the basis of Paul’s apostolic authority; and how does that relate to his authority to write scripture?
He was "called as an apostle, set apart for the gospel of God, which He promised beforehand through His prophets in the Holy Scriptures, concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake, among whom you also are the called of Christ;" (1:1-6)
Apostolic authority was key to determining canonical writings (authoritative). One of the major proof text requirements of cannon was that the writer had to be an apostle or have gotten his information directly and personally from an apostle, for his writings to be accepted as God breathed (II Tim. 3:16, 17). Mark obviously got his information from Paul or possibly Peter, his uncle, or maybe even his cousin Barnabas. (cf. Acts 12:12 with 15:37) Luke got his information from Paul. He was Paul’s personal physician.
2. The Doctrine of Hell and Heaven Why are those who never heard the gospel doomed to spend eternity in hell?
"For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them." (Rom. 1:18, 19)
“. . . and although they know the ordinance of God, that those who do such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.” (2:32)
Men do not go to hell for their failure to respond to the gospel. They go to hell for their failure to respond to the knowledge of God that He has placed within them. Though all have that knowledge, all suppress the truth and continue in unrighteousness. (Rom. 1:18-32 for entire context) God’s kindness, tolerance, and patience in not destroying all in the womb of their mothers (what we all deserve) is because He desires all to come to the knowledge of the truth and thus repentance. He elects, predestines, effectually calls, regenerates, gives faith and repentance, justifies, definitively sanctifies, adopts, progressively sanctifies, and then glorifies those He chooses without regard for their sin. These elect have the incredible privilege of spending eternity in the kingdom of God because God decided it would be so.
"Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance." (2:4 cf. also Ez.33:11)
The doctrine of heaven is a lot simpler than most would make it. The problem lies in the incorrect teaching that is rampant in churches today. The major problem lies in not distinguishing the kingdom of heaven and the kingdom of God. Or course, today God is King of both as will He be for all of eternity. But today, the earth is not yet restored, so it is currently under the administration of Satan and his fallen angels. The eternal kingdom of God will not be in the first, second, or third heavens. God’s throne is currently in the third heaven. When Jesus returns to establish his Kingdom on the earth for one thousand years, his throne will be in Jerusalem (Rev. 20; Zech 14:6-21). At the end of the thousand years, Satan will be released for a short time to mount one last military assault against the kingdom of God. He will be defeated and thrown into the lake of fire and brimstone for eternity (Rev. 20:7-10). After the Great White Throne Judgment, where all unbelievers will be judged and cast into hell (Rev. 21:11), this earth will be purged of all evil with fire (II Pet. 3:7), a new heavens and earth will be ushered in (Rev. 21:10-22:5). From that time forth and forever, God the Father, God the Son, and God the Holy Spirit will reign from Jerusalem (Rev. 21:12-22:6).
No human of God’s creation will be floating around on clouds playing harps. We will be living on a perfectly restored planet whose entire surface will be like the Garden of Eden. We will each have jobs that will be a direct reflection of our faithfulness in administering those gifts and talents God has given us during this life (Matt. 25:14-30; II Cor. 5:10; Rom. 2:16; 14:10; Rev. 22:12). Work will once again be the joy it was intended to be before the fall. There’s every reason to believe we will be enjoying the best of what the planet’s resources have to offer. Try to imagine the rich resources we have in America today used to their absolute maximum capacity without diminishing them one iota. Imagine those resources being administered by leaders who have no inclination toward greed, power, or wealth. Imagine a planet with no sin. That will be the kingdom of God for all eternity.
3. The Doctrine of Works (Rom. 1:17; James 2:26) Why does it seem Paul and James differ on this doctrine?
Men are judged according to their deeds. In other words, though salvation is by faith, and sanctification is based entirely on faith, as already indicated, one’s functioning position in the kingdom’s of hell (though to describe anything in hell as functional is a stretch) and heaven will be based upon deeds done during this life. James’ words were looking to a future event where Jesus will reward us according to our deeds done in the name of our Lord. Paul was speaking about the doctrine of soteriology (salvation), both the confession we make at a point in time and the lives we live until we are taken to our Lord. Works do not make us worthy to be saved. They are the natural result of one who has indeed been saved.
“But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS: to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.”(2:5, 6 cf. 7-16; II Cor. 5:10; Rev. 22:12)
I suppose one of the great tragedies of contemporary preaching is its failure to point out that not everyone in heaven will be doing the same thing. Jesus will have his rulers and leaders of tribes and nations throughout the world. Those who have been actively fulfilling their call to ministry will be rewarded according to that faithlessness. That is the whole point of parables like the one about the faithful steward (talents), repeated with different parameters each time it is given (Matt. 21:33-46; 25:14-30; Lk. 19:11-27). Of course, any task in God’s kingdom will be better than any judgment which lands one in hell. That said, it is ludicrous to believe a just God will reward the man who lives a life of wanton pleasure for seventy years and on his death bed confesses Jesus as Lord, will be positionally in the kingdom of God equal to the one who lived forty or fifty years fulfilling, faithfully his calling to ministry. If the death bed confession is legitimate, the repentant one will indeed enter the kingdom of God upon death, but to suggest he will be in charge of nations is at best naïve. The main problem with such theology is that it comes from a complete ignorance of what the kingdom of God will be like.
Jesus’ parable about the laborers in the field who were hired in the final hour of the day, have nothing to do with this biblical truth (Matt. 20:1-16). That parable tells us church members who are called into the kingdom in the final age of history as we know it will receive the same reward for faithfulness as those called shortly after the fall. In other words, His church is just as much called and commissioned as were the Jews. The Jews are the special, chosen people of the Old Covenant. The church is the special, chosen people of the New Testament (Matt. 20:1-16). We, the church, are those called in the eleventh hour.
4. The Doctrine of Circumcision (2:26) Why do New Testament believers not have to be circumcised?
Most people don’t bother discussing or teaching about this topic because it is not an issue in most western countries. Paul makes it clear, as does the council at Jerusalem (Acts 15 specifically verse 29) that Gentile believers do not need to be circumcised (2:26-29) to be part of God’s New Covenant. This rite of circumcision was for Hebrew believers and was a sign between God and the Hebrews, physical descendants of Abraham through Isaac and Jacob (Gen. 17).
5. The Doctrine of Depravity (3:10-18, 23, 24; 4:12) Are you serious? Do you really want me to believe I can do nothing to please God as an unbeliever?
"There is none righteous, not even one; there is none who understands, there is none who seeks for God." (3:10)
Of course one has to read verses 10-18 to get the total impact of this doctrine. Over and again, Romans 3 speaks to the disgusting condition in which man finds himself without regeneration. It behooves us to differentiate between total and utter depravity at this juncture. Utter depravity would mean man was so far gone, God could do nothing for him. Utter means beyond reconciliation. Total depravity simply means man can do nothing, without supernatural intervention, to please his Creator. He has nothing personally good to bring to the table, so to speak. That condition means God must do something to make it possible, without violating His holiness, to impute righteousness to him. It is by God’s grace and God’s grace alone that one is elected, predestined, effectually called, regenerated, has the faith to repent, gets justified, definitively sanctified, adopted, progressively sanctified, and finally glorified. Contrary to the simplistic approach things like the Four Spiritual Laws suggest, salvation is a past, present, and future event. True, redemptive salvation necessitates that a series of things occur. We will discuss them thoroughly when we get to soteriology in this study.
6. The Doctrine of Justification (3:27, 28; 4:16; Gen. 15:6) Justification is much more than suggesting, as the cute little play on words does, “It’s just as if I had never sinned.”
It is trite to suggest justification is “just as if I had never sinned.” Justification is not a vague, simplistic, ethereal concept like “just as if” suggests. It is a done deal, etched in iron, fact that’s as real as rubies and radical revolutionaries. Justification is accomplished by God alone, through faith alone, in Christ alone. However, as James reminds us, it does not stand alone. In other words, while there is absolutely nothing one can do to merit God’s favor, scripture makes it clear in multitudinous places that saving faith is always accompanied by works that bring glory and honor to God. Those works, done because of our love for God’s goodness do not save us, but they are the evidence that He has saved us. That’s what James means when he states, “. . . faith without works is dead.” (James 2:26) Saving faith will always produce godly works.
7. The Doctrine of Security (Rom. 8:38; 9:15-18; cf. John 6:44, 55; 10:27-30; 15:16) What is the basis for my belief that I cannot lose what God gave freely?
“For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” (8:38)
“For He says to Moses, ‘I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy." (9:15, 16)
To thoroughly understand the doctrine of security, one has to understand the doctrine of election. Once we realize God and God alone determined, before the foundation of the world, those He would save, we can grasp and rest in the doctrine of security. If we did not choose to be saved, we cannot choose to be lost. It is by God’s omnipotence and omniscience we were chosen; and it is by His immutableness we are held in His grace and mercy. It is futile to think one who is not part of the elect will ever believe in the doctrine of security. Therefore it is safe to assume one who does not believe in the doctrine of election and predestination is not in Christ.
8. The Doctrine of Imputed Righteousness (10:3, 4) Am I really righteousness because of Christ’s imputed righteousness to me.
“For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes." (10:3)
I perceive this is one of the most misunderstood doctrines in all scripture accept maybe the doctrine of the trinity. We will discuss it in great detail when we get there. For now, it is important we understand God does not see His children as sinners. He sees them through the prism of Christ sinless life. In other words, all of the good works and sinless life Christ led are ours. In Christ, we are perfect. That does not mean we are perfected in time. In time, the time bound lives we are now living, we are moving toward the image of Christ each day as we grow in the grace and knowledge of His abundance (Phil. 3:20, 21). However, God chooses to see us “in Christ,” which means, in the eternal sense, we were perfected in Christ before the foundation of the world. Our works do nothing to add to our righteousness. All works done for the glory and honor of God in this life are investments in the kingdom of God, which are part of our eternal bank account. They are the deeds for which we will be rewarded in eternity. (see pages 4 & 5) Imputed righteousness is not to be confused with infused righteousness (Catholic Doctrine), which suggests, once we are saved, we then have the power within our own selves to be personally righteous.
9. The Doctrine of Soteriology i.e., salvation (Rom. 10:9) On the basis of what am I saved?
“. . . That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." (10:9)
If there are any two verses that can lead one to the saving knowledge of Christ, there is this one and Acts 2:38. Of course, the problem is with each is that one must know what it means to confess Jesus as Lord, understand the resurrection story, and know why it is necessary and what it means to repent. Under the doctrine of depravity (p. 6), I have already listed the ten elements that always accompany salvation. These are not a magical formula one needs to follow to be saved. They are the biblical elements that always become manifest when true salvation has been rendered. They are the evidences about which II Cor. 13:5 speaks. If any of them are missing, minus glorification naturally (this will occur when Jesus returns, unites us with our regenerated bodies, and takes us into the millennium with Him), there is no true regeneration, thus no salvation.
10. The Doctrine of Stupidity (Rom. 11:8-10) Are unbelievers really too stupid to believe?
“God gave them a spirit of stupor.” Of course, there is no doctrine of stupidity. If there were any such doctrine, it would be called the doctrine of stupor, not stupidity. I just thought a little humor would make this intense material a little easier to swallow. The point that needs to be made here regarding Israel’s current rejection of our Lord as the Messiah for whom they waited for centuries, is that they are now, as a nation, being blinded by God from the knowledge of Christ and His first coming. And crucial to that understanding is that they will, once again, have their eyes opened and be reunited in covenant with Christ, as detailed in Revelation 7, when He decides to do that. This current spirit of stupor is only temporary, and its source is none other than the God of Abraham Himself.
11. The Doctrine of Gifts i.e., the Holy Spirit (Rom. 12:1-8; I Cor. 12-14, Eph. 4:11-16; I Pet. 4:10) Does every believer really have a gift or several gifts?
“As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God.” (I Pet. 3:15)
I don’t believe I have ever heard the gifts referred to as a doctrine. There are many possible reasons for this failure. The most likely reason is that the discussion of gifts seems to always prompt dissension among the brethren. Books upon books have been written about the existence and appropriate function of gifts within the local body of Christ. Even I have written one. For now, I will only point out that Romans 12 tells us a great deal about them and instructs us how they are to be administered within the body of Christ. We will discuss them in detail when we get there. For now, I will only say I believe they are all intended to still be functioning in the body of Christ, and that every church would better fulfill its calling for the kingdom if the appropriate functioning of all gifts within the corporate local body of Christ was taught and encouraged.
12. The Doctrine of Ecclesiology i.e., the church (16:3-16; Heb. 10:25) Why do I have to go to church? Can’t I worship God in the forest while hunting or fishing just as well as I do in church?
Of course we can and should worship God twenty-fours a day, wherever we find ourselves living out the daily activities of this life. That acknowledged, I believe it is safe to say one who has no sense of his need to meet congregationally with others who are in Christ, has likely never truly decided to follow Him. I have personally experienced long periods of time (months) where I was not able to find a group of believers who were studying God’s word and fellowshipping with one another as described and demanded in scripture. During those dry spells, as I call them, I was praying and seeking intently for any such group. I never gave up on the idea and the knowledge I needed to be fellowshipping weekly with people of like faith. I even tried to get a home church going in my home town. I do wholeheartedly believe one is better off not in a church that is clearly preaching heresy or where God’s word is not accepted as both inerrant and authoritative.
I do not believe a person should stay in a church he knows is failing miserably to fulfill its calling and mission. I don’t believe it is any single Christian’s responsibility to try getting such a church on the right track. And I don’t have a simple answer for anyone living in a small town where there is no local church that is preaching the word accurately, with authority and conviction. It seems gathering in a home with people who are of like mind and praying for a pastor/teacher to lead a church planting would be a good place to start. And it is certainly unbiblical to suggest a group of people meeting without a clearly called and elected pastor/teacher and/or group of leading elders to whom they are responsible is a church. Timothy, Titus, and Ephesians make that abundantly clear. God’s church demands accountability, a concept foreign and extremely uncomfortable to people who don’t attend one.
Even chapter 16 of Romans, the infamous chapter where Paul sends greetings and comments about twenty-seven men and women with whom he had ministered, we find doctrine. It appears nearly every first century church was meeting in homes. There is only one verse in the entire New Testament that indicates otherwise. While Paul often went into the synagogues to try convincing Jews in an area that Jesus was the Christ, in every case, the synagogue members, as a whole, rejected the message, so Paul took away those who believed and started churches, which met in homes in every case but one. The only verse that indicates otherwise was when Paul took believers to the school of Tyrannus, which was next to the synagogue in Ephesus (Acts 19:9). This of course doesn’t mean to suggest it is unbiblical to meet in buildings for church services. I personally believe what it does indicate is that any church which builds a monumental edifice with crystal, magnificent woodwork, stained glassed windows, a $4000 podium, and a $20,000 sound system is wasting God’s resources and its membership and leaders will give account to God on that fateful day. When I consider the number of starving brothers and sisters in Christ around the world who could be fed with the massive amounts of money we waste on unnecessary accoutrements we use to decorate the buildings we call churches in this country, it makes me nauseous. The monthly heating bills alone for many of our more extravagant church buildings in this country would feed thousands of starving children in Haiti for a year.
We have learned there are no less than twelve major church doctrines contained within the pages of Paul’s epistle to the Romans. It is therefore crucial we study this book carefully and contextually. There are no doctrines found exclusively within its pages. Thus we can confirm our understanding of each of the doctrines with which Paul deals by referring to other verses in other letters and books that address the same doctrine. Which also means Romans can be used to increase our understanding of these doctrines as they are revealed in other places. That is why Paul’s letter to the Romans is important for us to study while focused and with intensity.
Romans Lesson 1
Lesson 1 (Romans 1:1-7)
Paul, the Apostle Set Apart
Chapter 1 of Romans begins by declaring three things: 1. Paul declares himself to be a bond-servant of Christ Jesus; 2. called as an apostle; 3. and set apart for the gospel of God.
1. What is a bond-servant?
My online dictionary defines it this way:
bond servant
–noun
1. a person who serves in bondage; slave.
2. a person bound to service without wages.
Most of us remember when we studied American history that many Europeans came to this country as indentured (bond)-servants. Their master put up th money (bond) to pay for their passage on board a ship in exchange for an agreed number of years they would serve without cost to the one who put up the bond. In like manner, our service to our God is the result of Jesus paying our passage into the kingdom of God for eternity. For that reason, He is worthy of our service in ministry.
2. How long and to what level of commitment should we serve Jesus, considering the perfect, sinless life He lived, and His willingness to take our place on the cross?
3. Why is his apostleship so important? (I Cor. 1:1; II Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; I Tim. 1:1; II Tim. 1:1; Titus 1:1; I Pet. 1:1)
4. What does it mean to be set apart?
5. Is anyone who is “in Christ” not set apart?
6. What is the gospel of God?
7. When was this gospel promised? 1:2
8. Who delivered the promise? 1:2b
9. By what medium did they deliver this gospel? 1:2c
10. About whom was this gospel? 1:3
11. To whom was Jesus’ kingship linked? 1:3b
There is a phrase called “the hypostatic union of Christ” it is crucial we understand. It has to do with the ontological (His being) nature of God. We believe in one God (Isaiah 43:10, 11) who manifests himself in three distinct persons, the Father, Son, and Holy Spirit (Matt. 3:16, 17; 28:18-20; Acts 5:3, 4; Jn. 1:1-3; 14:9). Jesus is the Son who always was, who made pre-incarnate appearances several times in the Old Testament, who came into the world in the body of a baby boy over two thousand years ago, who was and is, at one time completely man and completely God. Hypostatic refers to the perfect union of both of His characters, man and God. In His manhood, during his first coming, He relied entirely on the power of the Holy Spirit, which was given him without measure (Jn. 3:34), to live the perfect, sinless life that made Him God’s perfect, acceptable sacrifice for our sins.
11. What is so important about the resurrection? 3:4 cf. I Cor. 15:12-19)
12. According to Paul, who received grace and apostleship? 1:5a
13. What was the purpose of his calling? 1:5b
to bring about . . .
for . . .
14. How did Paul label the members of the church in Rome? 1:6
15. How did Paul describe the members of the church in Rome? 1:7a
16. What was Paul’s salutation? 1:7b
I think Paul’s choice to declare several important things about himself, his entourage, and his purpose are important clues about the critical nature of the letter he wrote to the Romans. The validity of the doctrines about which he wrote find their authority in his apostleship. The importance and authority of the gospel and hypostatic union of Christ Jesus, as well as His resurrection, establish the foundational doctrines of Christianity. And finally, the doctrine of election (whom you also are called), make this introduction of his letter to the Romans as full of insightful comments as any found anywhere in the New Testament. As we continue in this study, let us come to it with sharpened minds, ready to absorb the incredibly intense truths it will reveal to us, and committed to study them with a heightened sense of vigor.
Paul, the Apostle Set Apart
Chapter 1 of Romans begins by declaring three things: 1. Paul declares himself to be a bond-servant of Christ Jesus; 2. called as an apostle; 3. and set apart for the gospel of God.
1. What is a bond-servant?
My online dictionary defines it this way:
bond servant
–noun
1. a person who serves in bondage; slave.
2. a person bound to service without wages.
Most of us remember when we studied American history that many Europeans came to this country as indentured (bond)-servants. Their master put up th money (bond) to pay for their passage on board a ship in exchange for an agreed number of years they would serve without cost to the one who put up the bond. In like manner, our service to our God is the result of Jesus paying our passage into the kingdom of God for eternity. For that reason, He is worthy of our service in ministry.
2. How long and to what level of commitment should we serve Jesus, considering the perfect, sinless life He lived, and His willingness to take our place on the cross?
3. Why is his apostleship so important? (I Cor. 1:1; II Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; I Tim. 1:1; II Tim. 1:1; Titus 1:1; I Pet. 1:1)
4. What does it mean to be set apart?
5. Is anyone who is “in Christ” not set apart?
6. What is the gospel of God?
7. When was this gospel promised? 1:2
8. Who delivered the promise? 1:2b
9. By what medium did they deliver this gospel? 1:2c
10. About whom was this gospel? 1:3
11. To whom was Jesus’ kingship linked? 1:3b
There is a phrase called “the hypostatic union of Christ” it is crucial we understand. It has to do with the ontological (His being) nature of God. We believe in one God (Isaiah 43:10, 11) who manifests himself in three distinct persons, the Father, Son, and Holy Spirit (Matt. 3:16, 17; 28:18-20; Acts 5:3, 4; Jn. 1:1-3; 14:9). Jesus is the Son who always was, who made pre-incarnate appearances several times in the Old Testament, who came into the world in the body of a baby boy over two thousand years ago, who was and is, at one time completely man and completely God. Hypostatic refers to the perfect union of both of His characters, man and God. In His manhood, during his first coming, He relied entirely on the power of the Holy Spirit, which was given him without measure (Jn. 3:34), to live the perfect, sinless life that made Him God’s perfect, acceptable sacrifice for our sins.
11. What is so important about the resurrection? 3:4 cf. I Cor. 15:12-19)
12. According to Paul, who received grace and apostleship? 1:5a
13. What was the purpose of his calling? 1:5b
to bring about . . .
for . . .
14. How did Paul label the members of the church in Rome? 1:6
15. How did Paul describe the members of the church in Rome? 1:7a
16. What was Paul’s salutation? 1:7b
I think Paul’s choice to declare several important things about himself, his entourage, and his purpose are important clues about the critical nature of the letter he wrote to the Romans. The validity of the doctrines about which he wrote find their authority in his apostleship. The importance and authority of the gospel and hypostatic union of Christ Jesus, as well as His resurrection, establish the foundational doctrines of Christianity. And finally, the doctrine of election (whom you also are called), make this introduction of his letter to the Romans as full of insightful comments as any found anywhere in the New Testament. As we continue in this study, let us come to it with sharpened minds, ready to absorb the incredibly intense truths it will reveal to us, and committed to study them with a heightened sense of vigor.
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