Justification by Faith Alone: Romans in Context

This paper will verify, chapter by chapter of Romans justification is by faith alone and is an essential and fundamental doctrine of Christianity and without it one can not claim to be Christian or saved.  Every chapter of Romans covers something very important regarding salvation.  The letter to the Romans covers who is justified by the blood of Jesus, how and why.  It is by the glory of God that we see the over view of soul winning in the book prior Romans and Romans being the primary source for the Bible Way to Heaven.

Romans 1

            The first chapter expresses key doctrines.  Who is Jesus, if not he eternal Son of God and God as well.

[1]Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

As the degradation of the world comes to a climax we see Oneness/Modelism coming to it’s fullness to usher in the anti-Christ.  The One god is found in many religions from Judaism to Islam and all in accordance to the One World Religion.  It is essential to the gospel presentation to clarify who Jesus is, and in one verse Christ as God and the eternal Son of God in the book of Romans.  But this is one of few in essential doctrines in soteriology and justification that are found in Romans 1.

The Reprobate doctrine in verses 20-32 not only give an understanding on how a Sodomite becomes a Sodomite, but also the dangers of rejecting Christ.  By our free will if the gospel is rejected, [2]God finally gives them up and [3]over to a Reprobate mind and that conscienceless mind is capably of all manner of wickedness.  Not ever Reprobate is a Sodomite, but every Sodomite is a Reprobate.  For this cause we Go soul winning.  If some of the world’s most wicked people were ministered to, they may have gotten saved.

[4]But instead of the exposition of these wonderful truths, we get dire news about God’s wrath against sin. Indeed, it is not until fully two chapters later, in 3:21, that Paul finally picks up on the themes he broached in 1:16-17. Why is this? Apparently Paul thinks it necessary to make clear just why the revelation of God’s righteousness in the gospel is necessary. Only by fully understanding the “bad news” can we appreciate the “good news.” Thus, Paul goes to some lengths to detail for us the nature and dimension of the human predicament ( 1:18-3:20).  [Moo, Douglas J. (2012). The NIV Application Commentary: Romans (p. 59). Wordsearch. Retrieved from https://app.wordsearchbible.com.%5D

 

Romans 2

            There are some that believe God has a special covenant with a group of people.   The problem with this is it a stretch and twist of scripture.  [5]It is abundantly clear that there is only one way to heaven.

[6]For there is no respect of persons with God.

Furthermore we see there is replacement from physical to spiritual in verses 28 and 29.  The greatest sign of those who belong to God has been now transformed by faith in the finished work of Christ from the outward in the flesh to spirit and the heart.  And all who are circumcised of the heart are His.  But not all who are circumcised of the flesh are His.

[7]Verses 28-29 are a kind of appendix to this argument. Paul has made clear that being circumcised and possessing the law ( v. 27b) do not, by themselves, qualify a person to be part of God’s true, spiritual people. Such outward marks, to be sure, can show that a person belongs to the “physical” Israel. But real Jewishness can never be determined by physical birth, by cuts on our skin, or by devotion to a particular book. To be a “real Jew” is an inward matter. It is marked by the “circumcision of the heart,” a circumcision that comes in the context of the Spirit, not the “written code.” Circumcision of the heart is, of course, no new requirement. Moses himself called on the people of Israel to “circumcise your hearts, therefore, and do not be stiff-necked any longer” ( Deut. 10:16; see also Jer. 4:4). God’s true people have always been marked by faith-filled commitment to God and not merely by external rites. But Paul does go beyond the Old Testament by insisting that this heart circumcision is accomplished “in” or “by” (Gk. en) the “Spirit” ( pneuma) and not the “letter” ( gramma).  [Moo, Douglas J. (2012). The NIV Application Commentary: Romans (p. 96). Wordsearch. Retrieved from https://app.wordsearchbible.com.%5D

Romans 3

            This chapter covers why we need Christ to justify our sins.  Someone to redeem us from hell which we all deserve.

[8]As it is written, There is none righteous, no, not one:

[9]For all have sinned, and come short of the glory of God;

We are all justified by faith.  When Christ died and paid the sin debt for us, it was not for a race of people long gone, or a false religion still here, but for the whole world.  That same gift is offered to every creature.

[10]Law. Although not made clear at this point in his argument, Paul’s following statements shift the focus away from the Torah and obedience to it as the defining characteristic of the people of God. Instead, he will stress the divine act in Christ and the faith response to it as that which characterizes God’s people. Here we find a major reason that Paul contends justification is not by works of the law, namely, because God has worked through his Son to effect justification for his people. At the same time, Paul assigns the law a new role. Rather than being a dividing wall between Jew and Gentile and a source of justification for the Jew, the Torah, Paul maintains on the basis of Scripture itself, has silenced every mouth and holds the whole world — both Jew and Gentile — accountable to God (3:10 – 19). Such a move, radical in its day, serves to reinforce this profoundly countercultural gospel message: that God was at work in Jesus Christ to justify all who will believe in him apart from the works of the law (3:21 – 26).

Romans 4

 

            Our justification and salvation has always been by faith alone.  This is important because there is a strange and false doctrine known as dispensationalism.  This chapter clarifies that God’s grace and our justification has remained the same.  This is the difference being the insufficient sacrifice of men to the perfect sacrifice of the Son of God.

[11]For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

 

[12]Paul even quotes Gen 15:6 in Rom 4:9 — “Abraham’s faith was credited to him as righteousness,” a phrase he uses to refer to the forgiveness of sins and justification before God (4:6 – 8, 24 – 25) — so that he can point to the temporal inconsistency of ascribing too essential a role to circumcision. Faith, Paul insists, was credited as righteousness “not after, but before” Abraham was circumcised (4:10), and it was only after God promised Abraham innumerable descendants that God instituted the covenant of circumcision. Thus, according to Paul, God’s covenant with Abraham reveals that it is faith in God’s word and trust in God’s faithfulness, not circumcision, that is the mark of Abraham’s descendants, a shocking argument that thereby includes believing Gentiles in God’s family (4:11 – 12).

 

There is a consistency to our God that must be seen.  He has imputed His righteousness, as we learned from the last chapter that we have fallen short from this glory.  For all of us who believe, our sins are covered and righteousness is imputed; justifying us by our faith.  There is another important doctrine to see in this chapter.

The doctrine of who the Seed of Abraham is.    In verse 16 we see

[13]…to the end the promise might be sure to all the seed…

The seed is not a race of people long gone, but a spiritual kingdom through Christ Jesus.

[14]And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

[15]But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.

 

It is because we believe and put 100% of our trust in Christ and His finished work that we are justified.  There is no adding or subtracting to this as Paul clearly states the one time the question is asked:

… [16]Sirs, what must I do to be saved?  And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

 

Paul left no room for any other way to be saved.  You can not repent of sin or sins, no church attendance or baptism can save you, it is just the belief.   God’s conditions will be found in Romans 10.   This knowledge should give us peace.

Romans 5

            This chapter expresses the deep love God has for the whole world.  He commendeth his love toward us while we were yet sinners Christ died for us.   Christ took that sin debt for us.  The price of sin being death and hell.   Since Christ took this upon himself, our sin debt, this propitiation, we are justified through His blood.

[17]Alongside this subjective evidence of God’s love, we also have objective proof of that love in the cross of Christ. At the time God determined, at just the right point in salvation history, “Christ died for the ungodly” ( v. 6; cf. also, for this sense of time, 3:26; 8:18; 13:11). 5 Sending his Son to die for people who refused to worship him (the basic connotation of “ungodly”) reveals the magnitude of God’s love for us.

 

[18]Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

 

This free gift does not give us the right to sin freely, it gives us the right to serve and be obedient freely.

 

 

Romans 6

[19]What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?

 

[20]Grounds for Holiness. Paul’s admonition for believers to serve Righteousness rather than Sin as their lord is similar to the challenge in Wisdom for the audience to embrace Wisdom as a “holy spirit” rather than to pine for Death as a forbidden lover. Whereas the author of Wisdom bases his argument on the character of God and his plan for creation, Paul grounds his argument on the gospel of Christ and the baptism of believers. If Paul and the author of Wisdom were to compare notes, the apostle would also shake his head at the folly of people partnering with Death rather than seeking God’s Wisdom, righteousness, and life. Paul too would be nauseated at the thought of the wicked invitation to Death in the face of God’s glory and creation.3 Nevertheless, the apostle goes further than using God’s work in creation as a foil for immorality and Death (cf. Rom 1:19 – 32). He goes on to stress God’s work in Christ over against Sin and Death.

 

His grace is not warrant the will to sin, but abhorrence of the sin in the flesh, which we aught to mortify.

 

This chapter will express that we should out of love and adoration for this free gift, we aught to be obedient unto all of God’s ordinances.  The first ordinance to be observed is baptism.   Since baptism is an outward expression of our death, burial and resurrection with Christ, then the water baptism must be as it is defined full emersion.

[21]Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

 

            Our soul, once the conditions are met, is justified and redeemed in an instant.  However, we still battle with the flesh, which is not saved.  We wrestle with the sin in the flesh daily.  We must take up our cross daily and walk in the spirit.    

Romans 7

 

            Paul explains how a person who is born again can “ride two horses”, although it is against the will of the spirit; the battle between the sin in the flesh and the holiness of the spirit.

[22]For we know that the law is spiritual: but I am carnal, sold under sin.  For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.  If then I do that which I would not, I consent unto the law that it is good.  Now then it is no more I that do it, but sin that dwelleth in me.  For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.  For the good that I would I do not: but the evil which I would not, that I do.  Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.  I find then a law, that, when I would do good, evil is present with me.

 

Paul shares this truth with us so we do not doubt our justification and salvation based on our sins.  There has to be understanding that the justification is instant and the spirit is renewed, but the flesh will still sin.  This doesn’t make a person any less a child of God.

[23]Most lay Christians think that Paul is describing his own experience as a normal, mature believer. 1 Having described how he first came to know the law in 7:7-12 (past tense), he now shares with us his continuing struggle (present tense), even as a Christian, to fulfill the law of God. For while God has redeemed him from sin, he is still in the body, subject to temptation and the continuing struggle with the “sinful nature.” Thus, his obedience is not perfect. But he joyfully looks forward to the day when God will transform his body ( 7:24-25a). In the meantime, he continues to find himself divided between service to the law of God and service to “the law of sin” ( 7:25b). In other words, Paul reflects in this passage the “already-not yet” tension of Christian existence. The new regime has come, and believers belong to it by faith. But the old regime still exists and exerts its influence on believers. Struggle with sin inevitably marks our life in this world.

 

[24]For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

God, our spiritual Father, will correct us.   A father doesn’t scourge a son if he does nothing wrong.  Our Holy Father scourgeth us because we still sin.  This act is a clear indication of the transformation of being enmity to sons of God.

[25]But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

 

The chapter closes with the surmise of this truth that we as reborn creatures that is our regenerated souls are in conflict with our sinful flesh.

[26]I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

 

Romans 8

            We must do our utmost to be in spirit daily by prayer and study of His word.  The Bible alone holds truth.  [27]The Bible alone holds the fuel for the altar fire that must never go out.  The Bible will show us things that we are doing against God in our daily lives.  The new spiritual conscience will correct us.  [28]We must mortify our sinful flesh daily of thoughts, actions or speech that is against God.

[29]For as many as are led by the Spirit of God, they are the sons of God.

As justified and redeemed creatures we aught to call out to our Father for help in these matters.  We know that forgiveness is already granted by His grace and mercy, but we’re compelled to [30]call upon Him in times where our sins are a grievous burden.

One of the most important aspects of soteriology is found at the very end of this chapter.  The fact that our justification can not be reversed and our salvation is forever and can never be taken away.   In versus 38 and 39 we see a powerful statement by Paul that echoes Christ’s words in the book of John.

[31]My sheep hear my voice, and I know them, and they follow me:  And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.  My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

We can see fruits of the spirit which are discussed in Galatians chapter 5, but the key to verse 23 is that the whole world is called unto adoption not just one people group over another.

[32]For God hath concluded them all in unbelief, that he might have mercy upon all.

This truth has been established prior to the New Testament.  God has stated in a few books of the Old Testament these words:

[33]… for ye are not my people, and I will not be your God.

Romans 9, 10, 11

            These three chapters cover an aspect of justification that has to be clarified.  The Bible says God is not a respecter of persons.   And Christ proclaimed that all must come to belief in the book of John chapter 3.  These three chapters explain how and why the Jews or Physical Israel was rejected and can be grafted back in, if only they would come to belief.  Not all of Israel is Israel and the circumcision of the heart and many other verses declare this distinction.

[34]Verse 6b sets forth the thesis for verses 7-29: “Not all who are descended from Israel are Israel.” Clearly, Paul differentiates two “Israel’s”: what we might call a “physical” Israel based on descent, and a “spiritual” Israel. What is the “spiritual” Israel Paul has in view? While the point is debated, we think it likely that in Galatians 6:16, Paul refers to the entire church as “Israel,” as the NIV translates: “Peace and mercy to all who follow this rule, even to the Israel of God.” With this translation and punctuation, “Israel of God,” is identical to “all who follow the rule”—in the context including both Jewish and Gentile Christians. 1 This, then, may be what Paul means here: Not all Jews by birth belong to the “Israel of God,” the church. 2

The famous chapter 9 is often misunderstood although it is quite obvious when it is compared to Genesis.

[35]And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

 

When one reads chapter 36 of Genesis, you see God did not hate Esau.  He loved and blessed him.   As shown in chapter 25 of Genesis, Romans 9 is talking about two nations.  And Christ goes on to say these words as His final statement on the subject:

[36]Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

 

Jesus called the Jews many things such as vipers and white washed sepulchers.  But this statement is powerful.   Knowing that are a satanic religion serving the one god, Ramphan and Molach (all concluded as the devil),  the synagogue of Satan, should be no surprise.  To this very day the star of the devil is found on every synagogue and upon their flag.  It was never David’s.  He never had a star.  Any Kabahlist will tell you that is numerological value is 666.

We see them serving at the feet of God’s children.  This is fulfillment.  Not something to boast in as we should all rather see them come to Christ.

In chapter 11 Paul explains why some of them won’t hear the gospel and reject it.  If you are a soul winner, you will have noticed that there is a lot of distain for Christ from those who follow the religion of Judaism.  It is because they are taught to hate Him.  Their bible, the Talmud claims some blasphemous things.  God has blinded some and they won’t turn.  But others will be grafted back into Christ and also receive adoption.

 

Romans 12

            The proceeding chapters do not cover justification, but do have some things that I would like to cover of importance to the believer.

            Life of the believer and the church is covered in this chapter.  A powerful statement worth noting as the host of Christendom outside of the Baptists have abandoned.  As seen in the following statement by Moo.

[37]This first impression is not far wrong. Paul does move rapidly and with little clear continuity of subject matter through a list of basic Christian moral imperatives. However, we should note also that the Greek text displays some well-thought out patterns that cannot be duplicated in English (see Bridging Contexts). Moreover, even though these verses cannot be unified around a governing theme, they do feature a persistent motif: the call for a humble and peaceable attitude toward others, both fellow Christians ( vv. 10, 13, 16) and non-Christians ( vv. 14, 17-21). Here, Paul suggests, is a key test of the sincerity of love, the heading for the passage as a whole ( v. 9a). The humility and deference toward others is, in turn, a key ingredient in that good and perfect will of God ( 12:2) that Paul illustrates in these chapters.

 

The statement Paul made was a very simple and clear one.

[38]Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

 

We should hate.   I know that’s not what the world tells you.  And most churches, its overwhelming focus on the first sentence.   Ecclesiastes 3 says there is most certainly a time to hate.  One can not love without hating.  To abhor a thing is to hate it in a godly sense.  It is the highest form of hate.  This abhoration leaves us without tears when a gravely wicked person hurts a child and is cast into hell for all eternity.  It also leads us to avoid it and cleave to that which is good.  Spend more time with brothers and sisters.  There are generally three church services, attend them all.

Romans 13

            Love your brethren.  If you are with them as much as you should, you should find yourself serving in various ways.

[39]Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

[40]In 13:9-10, Paul explains just how it is that loving others “fulfills” the law. The love command, found in Leviticus 19:18 and cited by Jesus himself when asked about the “greatest commandment” (Matt. 22:36-40), sums up all the other commandments. Paul cites as examples four of the most famous commandments from the Decalogue: the prohibitions against adultery, murder, stealing, and coveting. 2 But how does the love command sum up these other commands? The verb Paul uses here ( anakephalaioo) is rare in the Bible, occurring elsewhere only in his assertion that God intends to “bring… under one head” all things in Christ ( Eph. 1:10). It was used in literary Greek to refer to the summation or conclusion of a book or speech, 3 but this meaning is not relevant to this text. Thus, we are left to draw our own conclusions from the context and from Paul’s teaching elsewhere.

 

            Paul expresses a life full of gratitude toward our God; we aught to see all the blessings from the sustaining of our lives upon waking to our health and all of God’s providence.

[41]He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

Romans 15, 16

 

            Paul wraps up these two chapters in his known way to express the blessing of grace from Christ to all of the brethren.  More importantly is the call to bring the gospel, to preach Jesus, the mystery of salvation to every creature.  This is a commandment.

[42]Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:  To God only wise, be glory through Jesus Christ for ever. Amen. (Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.)

 

Let’s Go Soul Winning.

 

Bibliography

 

The Holy Bible: Authorized King James. Cadillac, MI: Church Bible Publishers, 2017

 

Ben C. Blackwell, John K. Goodrich, and Jason Maston, Reading Romans in Context, Zondervan, WordsearchBible, 2015

 

Moo, Douglas J. , The NIV Application Commentary, WordsearchBible, 2013.

 

Noah Webster, 1828 Dictionary. West Valley City, UT, Walking Lion Press, 2010.

 

Henry, Matthew.  Matthew Henry’s Concise Commentary on the Whole Bible, WordsearchBible, 2011.

 

Strong, James.  The Exhaustive Concordance of the Bible, Iowa Falls, IA, Riverside Book of the Bible House, 1890.

 

Gill, John.  Exposition of the Bible, “Commentary on Romans”, https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/romans/, 2019.

 

Towns, Elmer L., Guitierrez, Ben, The Essence of the New Testament: A Survey, Nashville, TN, B&H Publishing Group, 2012.

[1] The Holy Bible: Authorized King James. Romans 1:1 Cadillac, MI: Church Bible Publishers, 2017

[2] The Holy Bible: Authorized King James. Romans 1:26 Cadillac, MI: Church Bible Publishers, 2017

[3] The Holy Bible: Authorized King James. Romans 1:28 Cadillac, MI: Church Bible Publishers, 2017

[4] Moo, Douglas J., The NIV Application Commentary: Romans (p. 59). Wordsearch. Retrieved from https://app.wordsearchbible.com.2012

[5] The Holy Bible: Authorized King James. John 14:6 Cadillac, MI: Church Bible Publishers, 2017

[6] The Holy Bible: Authorized King James. Romans 2:11 Cadillac, MI: Church Bible Publishers, 2017

[7] ).  Moo, Douglas J., The NIV Application Commentary: Romans (p. 96). Wordsearch. Retrieved from https://app.wordsearchbible.com.2012

[8] The Holy Bible: Authorized King James. Romans 3:10 Cadillac, MI: Church Bible Publishers, 2017

[9] The Holy Bible: Authorized King James. Romans 3:23 Cadillac, MI: Church Bible Publishers, 2017

[10] Reading Romans in Context (p. _p0054-01-1_10_abraham). Zondervan. Retrieved from https://app.wordsearchbible.com.2015

[11] The Holy Bible: Authorized King James. Romans 4:3 Cadillac, MI: Church Bible Publishers, 2017

[12] Reading Romans in Context (p. _p0066-02-1_11_abraham). Zondervan. Retrieved from https://app.wordsearchbible.com.2015

[13] The Holy Bible: Authorized King James. Romans 4:16 Cadillac, MI: Church Bible Publishers, 2017

[14] The Holy Bible: Authorized King James. Galatians 3:29 Cadillac, MI: Church Bible Publishers, 2017

[15] The Holy Bible: Authorized King James. Romans 4:24+25 Cadillac, MI: Church Bible Publishers, 2017

[16] The Holy Bible: Authorized King James. Acts 16:30+21 Cadillac, MI: Church Bible Publishers, 2017

[17] Moo, Douglas J., The NIV Application Commentary: Romans (p. 172). Wordsearch. Retrieved from https://app.wordsearchbible.com.2012

[18] The Holy Bible: Authorized King James. Romans 5:18 Cadillac, MI: Church Bible Publishers, 2017

[19] The Holy Bible: Authorized King James. Romans 6:1+2 Cadillac, MI: Church Bible Publishers, 2017

[20] Reading Romans in Context (p. 87). Zondervan. Retrieved from https://app.wordsearchbible.com.2015

[21] The Holy Bible: Authorized King James. Romans 6:4-6 Cadillac, MI: Church Bible Publishers, 2017

[22] The Holy Bible: Authorized King James. Romans 7:14-21 Cadillac, MI: Church Bible Publishers, 2017

[23] Moo, Douglas J., The NIV Application Commentary: Romans (p. 235). Wordsearch. Retrieved from https://app.wordsearchbible.com. 2012

[24] The Holy Bible: Authorized King James. Hebrews 12:6 Cadillac, MI: Church Bible Publishers, 2017

[25] The Holy Bible: Authorized King James. Hebrews 12:8 Cadillac, MI: Church Bible Publishers, 2017

[26] The Holy Bible: Authorized King James. Romans 7:25 Cadillac, MI: Church Bible Publishers, 2017

[27] The Holy Bible: Authorized King James. Leviticus 6:13 Cadillac, MI: Church Bible Publishers, 2017

[28] The Holy Bible: Authorized King James. Colossians 3:5  Cadillac, MI: Church Bible Publishers, 2017

[29]  The Holy Bible: Authorized King James. Romans 8:14  Cadillac, MI: Church Bible Publishers, 2017

[30] The Holy Bible: Authorized King James. Romans 8:15 Cadillac, MI: Church Bible Publishers, 2017

[31] The Holy Bible: Authorized King James. John 10:27-29 Cadillac, MI: Church Bible Publishers, 2017

[32] The Holy Bible: Authorized King James. Romans 11:32 Cadillac, MI: Church Bible Publishers, 2017

[33] The Holy Bible: Authorized King James. Hosea 1:9 Cadillac, MI: Church Bible Publishers, 2017

[34] Moo, Douglas J., The NIV Application Commentary: Romans (p. 299). Wordsearch. Retrieved from https://app.wordsearchbible.com.2012

[35] The Holy Bible: Authorized King James. Genesis 25:23 Cadillac, MI: Church Bible Publishers, 2017

[36] The Holy Bible: Authorized King James. Revelation 3:9 Cadillac, MI: Church Bible Publishers, 2017

[37] Moo, Douglas J. , The NIV Application Commentary: Romans (p. 409). Wordsearch. Retrieved from https://app.wordsearchbible.com. 2012

[38] The Holy Bible: Authorized King James. Romans 12:9 Cadillac, MI: Church Bible Publishers, 2017

[39]The Holy Bible: Authorized King James. Romans 13:8 Cadillac, MI: Church Bible Publishers, 2017

[40] Moo, Douglas J., The NIV Application Commentary: Romans (p. 434). Wordsearch. Retrieved from https://app.wordsearchbible.com. 2012

[41] The Holy Bible: Authorized King James. Romans 14:6 Cadillac, MI: Church Bible Publishers, 2017

[42] The Holy Bible: Authorized King James. Romans 16:25-27 Cadillac, MI: Church Bible Publishers, 2017

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Book Review: Romans in Context

1. What is the editors’ thesis? How is the thesis developed throughout the book?

 

The Editors thesis is describes as covering the culture of the time historically to give clear context and a better meaning of a passage.  The editor intends to give a full understanding of what was occurring in the background of the text.  It is developed through the book utilizing the ideas of other “theologians” as well as historical references to support the applied context.

 

[1]Not all readings of Romans, however, are equally insightful. Romans, like the rest of the Bible, was written at a time and in a culture quite different from our own. Accordingly, reading Scripture well, as most biblical studies students will know, requires careful consideration of a passage’s historical-cultural context. The study of Romans is no different. And although it is true that some contextual awareness is better than none, it is also true that not every contextual observation has equal bearing on determining the meaning of a passage.  Where are the editors coming from? What are their academic backgrounds? Can you detect their assumption, biases, or presuppositions?

 

2. Who is the intended reader?

 

The intended reader you would think would be anyone who wants to have a better understanding of scripture.  However, the text is laid out that is not clear.  Most Christians haven’t even read the Bible cover to cover let alone text detailing biblical history and culture.  The intended reader would be primarily bible college or seminary students.

3. Have the editors fulfilled their stated or implied purposes? How well have their objectives been met?

 

Their object appears to be fulfilled thoroughly.  The have even discussed less canonical sources such as Maccabees, Philo, Josephus and the Dead Sea Scrolls.   They did touch on the location of the Scrolls being in Qumran.  However, he did not cover the credibility of the authors, those being the Qumran people or lack of credibility for that matter.   Which is significant?

[2]“… let God be true, but every man a liar…”

 

4. How does this book compare to similar works in the same field?

 

I can not compare this book to similar works in the same field.  Being a King James Onlyist, I have no purpose with the vain jangling of men.  The only additional sources that are found in this pastor’s library are incredibly basic.  To assume the God would provide us with His word with out understanding is foolish.  However, I would imagine all extra biblical sources such as study bibles, commentaries of any sort will have ideas of men or women.

[3]Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

 

5. What is your assessment of this book? Does it benefit the particular field of study?

 

My assessment of this book is bias.  We have the Holy inerrant word of God.  Everything else seems trite.  Having any understanding of the writings of a dead heretic like Athanasius holds no value except to express those who should be [4]marked and avoided.  The fact that they barely scraped the surface of understanding Romans 1:20-32.  Idolatry is one aspect of the text.  However, the Reprobate Doctrine was completely missed and that is the core of the passage and something that every Christine should understand.  It is the fire in our bellies to win souls, and the armour through knowledge to protect our own.

Romans two covering circumcision did cover why the covenant was established, but it did not cover the significance of separation.

[5]In conclusion, circumcision, as established with Abraham in Gen 17, was the sign of the covenant, identifying Israel as the people of God. Jews were circumcised;

 

The underlying fact that is missed ties in scripture from Hosea, Amos, Matthew, Galatians and Revelation, just to name a few.  The Jew is a person whose heart has been circumcised; the Christian.  Those who are Jew outwardly were rejected since they remained stiff necked and would not come to Christ.

4QMMT is not a reliable source for anything.  It covers some of the books of the OT.  Which we have, thank’s to the work of scribes for thousands of years.  A majority of the text had to do with Qumran traditions.  One would find to be a bizarre cult.  Why would anyone spend any time with this is unknown.  Especially since God said He would preserve His word, not hide it in a pot in a cave.

The fairy tale known as the book of Enoch called an Epistle?  Hybrid human angels are a bizarre false doctrine.  [6]300 cubits tall is complete madness.  That’s the size of a building in Manhattan.  “Head of Days” and “Lord of Spirits” are foreign terms and frankly very Dungeons and Dragons.

I do not believe there is much benefit to the study of Romans found in this book.  Reading Romans, with the door shut to the voices of dead theologians and merely comparing scripture with scripture, conclusions drawn are simple and what God intended.  He gave us the word in a very easy to understand context so there would be no need for theologians, just the Holy Spirit and Spirit filled preaching.

[7]Contributors

Ben C. Blackwell (PhD, University of Durham) is assistant professor of Christianity at Houston Baptist University and is a former research assistant for N. T. Wright and John Barclay. He is the author of Christosis: Pauline Soteriology in Light of Deification in Irenaeus and Cyril (WUNT 2.314; Tübingen: Mohr Siebeck, 2011).

David E. Briones (PhD, University of Durham) is professor of New Testament at Reformation Bible College, Florida, and author of Paul’s Financial Policy: A Socio-Theological Approach (LNTS; London: T&T Clark, 2013).

Joseph R. Dodson (PhD, University of Aberdeen) is assistant professor of biblical studies at Ouachita Baptist University, Arkansas, and author of The ‘Powers’ of Personification: Rhetorical Purpose in the ‘Book of Wisdom’ and the Letter to the Romans (BZNW 161; Berlin: de Gruyter, 2008).

Ben C. Dunson (PhD, University of Durham) is professor of New Testament at Reformation Bible College, Florida, and author of Individual and Community in Paul’s Letter to the Romans (WUNT 2.332; Tübingen: Mohr Siebeck, 2012).

John K. Goodrich (PhD, University of Durham) is chair and assistant professor of Bible at Moody Bible Institute, Chicago, and author of Paul as an Administrator of God in 1 Corinthians (SNTSMS 152; Cambridge: Cambridge University Press, 2012).

 

Nijay K. Gupta (PhD, University of Durham) is assistant professor of New Testament at George Fox Evangelical Seminary, Oregon, and author of Worship That Makes Sense to Paul: A New Approach to the Theology and Ethics of Paul’s Cultic Metaphors (BZNW 175; Berlin: de Gruyter, 2010) and Colossians (SHBC; Macon, GA: Smyth & Helwys, 2013).

Wesley Hill (PhD, University of Durham) is assistant professor of biblical studies at Trinity School for Ministry, Pennsylvania, and author of Paul and the Triune Divine Identity (Grand Rapids: Eerdmans, 2015).

Mariam J. Kamell (PhD, University of St. Andrews) is assistant professor of New Testament at Regent College, Vancouver, and coauthor (with Craig Blomberg) of James (ZECNT; Grand Rapids: Zondervan, 2008).

David Lincicum (DPhil, University of Oxford) is university lecturer in New Testament studies at the University of Oxford, UK, and author of Paul and the Early Jewish Encounter with Deuteronomy (WUNT 2.284; Tübingen: Mohr Siebeck, 2010; repr., Grand Rapids: Baker Academic, 2013) and co-editor (with Markus Bockmuehl) of Graham Stanton’s Studies in Matthew and Early Christianity (WUNT 309; Tübingen: Mohr Siebeck, 2013).

Jonathan A. Linebaugh (PhD, University of Durham) is associate professor of New Testament at Knox Theological Seminary, Florida, and author of God, Grace, and Righteousness: Wisdom of Solomon and Paul’s Letter to the Romans in Conversation (NovTSup 152; Leiden: Brill, 2013).

Jason Maston (PhD, University of Durham) is assistant professor of theology, chair of the department of theology at Houston Baptist University, author of Divine and Human Agency in Second Temple Judaism and Paul: A Comparative Approach (WUNT 2.297; Tübingen: Mohr Siebeck, 2010), and contributor to and co-editor (with Michael F. Bird) of Earliest Christian History: History, Literature and Theology; Essays from the Tyndale Fellowship in Honor of Martin Hengel (WUNT 2.320; Tübingen: Mohr Siebeck, 2012).

Susan Mathew (PhD, University of Durham) is assistant professor of New Testament at Faith Theological Seminary, Kerala (India), and author of Women in the Greetings of Rom 16.1 – 16: A Study of Mutuality and Women’s Ministry in the Letter to the Romans (LNTS 471; London: T&T Clark, 2013).

 

Mark D. Mathews (PhD, University of Durham) is pastor of Bethany Presbyterian Church, Oxford, Pennsylvania, and author of Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (SNTSMS 154; Cambridge: Cambridge University Press, 2013).

Orrey McFarland (PhD, University of Durham) is an ordinand in the North American Lutheran Church and the author of numerous articles, including “Whose Abraham, Which Promise? Genesis 15.6 in Philo’s De Virtutibus and Romans 4,” JSNT 35 (2012): 107 – 29, and “‘The One Who Calls in Grace’: Paul’s Rhetorical and Theological Identification with the Galatians,” Horizons in Biblical Theology 35 (2013): 151 – 65.

Dean Pinter (PhD, University of Durham) is rector of St. Aidan Anglican Church, Saskatchewan, and author of “The Gospel of Luke and the Roman Empire,” in Jesus Is Lord, Caesar Is Not: Evaluating Empire in New Testament Studies (ed. S. McKnight and J. B. Modica; Downers Grove, IL: IVP Academic, 2013), 101 – 15, and Acts (The Story of God Bible Commentary; Grand Rapids: Zondervan, forthcoming).

Aaron Sherwood (PhD, University of Durham) is assistant professor of New Testament at Alliance Theological Seminary, New York, and author of Paul and the Restoration of Humanity in Light of Ancient Jewish Traditions (AJEC 82; Leiden: Brill, 2013).

Kyle B. Wells (PhD, University of Durham) is pastor of Christ Presbyterian Church, Santa Barbara, California, adjunct professor at Westmont College, and author of Grace and Agency in Paul and Second Temple Judaism: Interpreting the Transformation of the Heart (NovTSup 157; Leiden: Brill, 2014).

Sarah Whittle (PhD, University of Manchester) is lecturer in biblical studies at Nazarene Theological College, Manchester, UK, and author of Covenant Renewal and the Consecration of the Gentiles in Romans (SNTSMS 161; Cambridge: Cambridge University Press, 2014).

Jonathan Worthington (PhD, University of Durham) is lecturer in New Testament at Belfast Bible College, UK, and author of Creation in Paul and Philo: The Beginning and Before (WUNT 2.317; Tübingen: Mohr Siebeck, 2011).

 

Biography

 

The Holy Bible: Authorized King James. Cadillac, MI: Church Bible Publishers, 2017

 

Ben C. Blackwell, John K. Goodrich, and Jason Maston, Reading Romans in Context, Zondervan, WordsearchBible, 2015

 

R H Charles: W O E Oesterly, London, Society for Promoting Christian Knowledge, 1917

[1] Reading Romans in Context (p. _p0017-02-1_24_christ). Zondervan. Retrieved from https://app.wordsearchbible.com, 2015

 

 

[2] The Holy Bible: Authorized King James. Romans 3:4 Cadillac, MI: Church Bible Publishers, 2017

 

[3] The Holy Bible: Authorized King James. John 16:13 Cadillac, MI: Church Bible Publishers, 2017

[4] The Holy Bible: Authorized King James. Romans 16:17 Cadillac, MI: Church Bible Publishers, 2017

[5] Reading Romans in Context (p. _p0049-01-1_93). Zondervan. Retrieved from https://app.wordsearchbible.com. 2015

 

[6] R H Charles: W O E Oesterly, Enoch 7:12-15, London, Society for Promoting Christian Knowledge, 1917

[7] Reading Romans in Context (p. 178). Zondervan. Retrieved from https://app.wordsearchbible.com. 2015

JUSTIFICATION BY FAITH

Justification by faith alone is an essential doctrine of the Bible believing Christian.  It truly divides.  Especially if it is considered by itself and without adding our own merit as a majority of Christians believe.  This is a doctrine that has to be understood for salvation.  It is alos a doctrine that will be the dividing line of fellowship or not.

Definition:

[1]God’s righteousness is “by faith from first to last”; it is the one who is “righteous by faith” who will gain spiritual life…To be “justified” does not mean, Protestant theologians insist, to be “made” righteous, but to be “declared” righteous. What God does for us in justification is similar to what the judge does in a law court: He does not change the defendant by turning him or her into a new kind of person; rather, he declares the defendant innocent of the charges brought against him or her. This forensic understanding of justification was often denied by Roman Catholic interpreters, who insisted that righteousness must always include inner transformation.

 

Here in lies the confusion.  There is another distinctive other than Protestant a

Catholic.  In fact this other distinction views Protestant just another denomonination of Catholic.  And thus sees their doctrines as being often stating one thing and meaning another.  Such as “Faith Alone” or as commonly known “Sola Fide”.   To the Catholics defense, they are honest about their works based salvation.   However, the Protestants often used James two justify adding deeds.

The Fundementalist sees the doctrine of Justification by faith alone as rigid.  You can not apply any works and there does not have to be works or deeds to be evidence of justification.  We define Justification by faith as simply this; it is Christ’s righteousness applied to us making us right before God without any merit of our own.  Faith being 100% trust in the finished work of Christ.  Which means we are not justified by being good or for that matter turning from sin.

[2]Not of works, lest any man should boast. Ephesians 2:9

[3]Being justified freely by his grace through the redemption that is in Christ Jesus. Romans 3:24

 

 

Basis:

 

            Whether Catholic, Protestant or Baptist, we all agree that the basis of our justification is imputed righteousness of Jesus Christ.  Since the wages of sin death, the second death of the soul, Christ had to become our Lamb for the propitiation of our sins.  God’s wrath applied to Christ in our stead.  The penalty of death and hell had to be satisfied.   And in this Christ conquered all on our behalf.  Paid in full.

[4]The Reformers responded to such criticisms by advancing the idea of “imputed righteousness.” The people whom God justifies are not righteous in themselves. But because they are “in Christ,” his perfect righteousness is “credited” to them. God’s justification is ultimately “just,” then, because it is based on the righteousness that every believer has in Christ.

 

[5]And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:  Romans 4:11

 

What is interesting is that many believe that this is a license to sin.  There is a distinct difference between those who believe in Hyper Grace and those who have confirmed Easy Believism.  That distinction is correction.

[6]For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? Hebrews 12:6-9

 

Should we persue holiness?  The bible says “Be ye holy; for I am holy.” 1 Peter 1:16 However, Paul affirmed that he as do all of us grieve the continuted sins in our flesh.  It is important to our salvation to understand that sin repentance is not a condition of salvation and has no biblical foundation.  Nor is it a condition to maintain salvation.

 

Means:

In order to be justified one must ministered to from God’s Holy Word.  The first part of this process is confessing a need for Christ.  Admitting we are all sinners.

[7]For all have sinned, and come short of the glory of God; Romans 3:23

Understanding the wages of sin is death and hell.

[8]For the wages of sin is death; Romans 6:23a

And death and hell were cast into the lake of fire. This is the second death. Revelation 20:14

[9]But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. Revelation 21:8

 

The most famous verse in the Bible tells us “For God so loved the world”.  He loved it so much he gave His only son.

[10]But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.  Romans 5:8

 

Coming to the understanding that there is absolutely nothing we can add to this.  The Bible says it is a gift.

[11]…but the gift of God is eternal life through Jesus Christ our Lord. Romans 6:23b

Gifts we do not pay for.  Gifts we do not work for and gifts do not get taken away.

[12]In hope of eternal life, which God, that cannot lie, promised before the world began;  Titus 1:2

 

God can not lie.  Therefore if He says, “For whosever shall call upon the name of the Lord shall be saved” then this is a mandate or a condition not a suggestion.  Furthermore it has to be 100% trust in Jesus Christ and His finished work.  We should not apply an merit prior to or after conversion to our salvation.  Boasting in heaven is forbidden.

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Ephesians 2:8

 

In that one verse we are told four times that it is an unmerited gift.  Grace is defined as an unmerited gift.  Faith means we are putting 100% trust in Christ.  In plane English “not of yourselves”.   And finally reinstated it is a gift of God.  Gifts we do not purchase, work for or are taken from us.

The Bible outlines God’s conditions, rock solid in Romans 10.  There can be no misunderstanding in how a person gets saved.  The one time the question is asked in Bible, Paul clearly states, “BELIEVE”.

[13]That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.  For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.  …For whosoever shall call upon the name of the Lord shall be saved.  Romans 10:9, 10, 13

 

Confessing why we need Christ and truly BELIEVING in what He did on our behalf.  It is that belief that Christs imputed righteousness is given.  Christ said in Matthew 12:37a  “For by thy words thou shalt be justified,”  Calling upon the Lord is a expression first written in Genesis 4:26.  Calling upon the Lord is synonymous with prayer.  You will see this calling upon the Lord repeated through out hundreds of chapters of Pslams. “O Lord or O God” is how he opend his prayer.  Once a person has met God’s conditions, he is justified.

Time factors:

            The act of justification is best described in judicial terms.  The gavel has come down.  It is an instant event.

[14]For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.  Hebrews 8:12

 

[15]In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Epesians 1:13

 

Salvation and Justification are a one time even.  There is no indication that it is a process.  Romans 8:30 uses grammar that would suggest past tense as if in God’s mind, it has already happened.  Since, we are not glorified yet, this is a clear indication that the terms of justification are finished.

Results/Fruits:

            The first result is that God no longer looks upon our iniquites.  We are a new creation.  The other immediate result is receiving the Holy Spirit.

 

[16]Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.  Acts 2:38

 

            The gift of the Holy Ghost is exponential.  We receive understanding of scripture.  We receive a new conscience to perseve the sins of our flesh.

However, fruits as in deeds does not necessarily occur.  In Luke 17:13-19 only one returned unto the Lord.  This passage let’s us know not everyone who gets saved is going to become great stewards and minister the Gospel and bear more fruit.

Those few who are obedient unto the ordinance of the Commission will bear fruit and angels rejoice in heaven as do we.  Another soul snatched from the pits of hell.   This is the fruit that Christ most frequently speaks of.  This is our first love.

 

[17]The fruit of the righteous is a tree of life; and he that winneth souls is wise. Proverbs 11:30

[18]They shall still bring forth fruit in old age; they shall be fat and flourishing; Psalm 92:14

[19]Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the [20]Father in my name, he may give it you. John 15:16

[21]But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Matthew 13:8

[22]He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. Psalm 126:6

 

 

Assurance:

            God does not lie.  We are heirs to all the promises of the Bible.  Which includes the assurance of our justification and salvation.

 

[23]In hope of eternal life, which God, that cannot lie, promised before the world began; Titus 1:2

 

The Bible says we can have total confidence in this.  There is no chance of doubt.

[24]Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: Philippians 1:6

[25]In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Ephesians 1:13

 

Once we come to belief in the Gospel of Jesus Christ, as it is written and call upon the name of the Lord, we can know.  It is without hesitation or ambiguity the assurance of our salvation and justification.

 

[26]These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. 1 John 5:13

 

[27]The first theme—what theologians call “assurance”—dominates the first ( 5:1-11) and last ( 8:18-39) paragraphs in these chapters. These two sections frame the argument of Romans 5-8, forming what we call an inclusio. The famous argument about Adam and Christ ( 5:12-21) grounds the claim for assurance in 5:1-11. Then, in chapters 6-7, Paul deals with two continuing threats to our assurance: sin and the law. In 8:1-17 he shows how the work of God’s Spirit overcomes these threats. As we hope to show in the sections that follow, this way of reading the argument of Romans makes better sense than the traditional division of the first part of the letter into sections about “justification” (chs. 1-5) and “sanctification” (chs. 5-8).

 

A lot of the controversy over “assurance” can be cleared up in two points, both of which are not found outside of God’s word.  First and foremost would be God’s inability to lie.  Thus we can trust 100% of His word.

 

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.  Psalms 12:6, 7

 

The second point is the language.  The English language has become watered down and has a more shallow description.

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.  Acts 16:31

And this is the record, that God hath given to us eternal life, and this life is in his Son.

1 John 5:11

 

Often when God has a condition it begins with “if”.  When it is a final judgement it is begun with “thou shalt.”   This leaves no room for doubt.  Furthermore, the word eternal unto itself is powerful.  Conditions are already met once the eternal status is achieved.   Eternal does not caust uncertainty.   Eternal does not depict something that can have an ending or an interruption of any kind.

 

[28]In Rom 8:14 – 39 Paul’s argument for the first eight chapters reaches a climax when he emphasizes that believers, though they suffer in this life, will ultimately be glorified. Many see this passage as closing out the section begun in 5:1 – 5, where the themes of justification, the Spirit, God’s love, suffering, and glory are also present. In 8:14 – 39, the Spirit’s presence establishes believers as God’s adopted children, and these beloved sons and daughters are transformed into the image of the Son, who suffered but was glorified. Thus, God’s love for his children is manifested in the work of Christ and the Spirit, so that even in the midst of their own suffering, believers are assured of eternal life. Importantly, Paul describes this hope in terms of being glorified with Christ (8:17 – 18) and sets it within the context of the restoration of corrupted creation, a corruption arising from the original advent of sin (8:19 – 23)

 

 

Justification is achieved by a few conditions.  Believing that Jesus did in fact die on the cross, decend into hell, and rise again on the third day on our behalf.  Putting our complete trust in His finished work.  We can not add to this or take away from this in any form.  And the final condition being calling upon the name of the Lord in prayer.   Once these conditions are met, we are justified and achieved our salvation.  It can never be taken from us.

 

[29]And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.  My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.  John 10:28, 29

 

 

From this point our Christian lives begin anew.  We aught to be obedient and begin to repent of our sins at this point.  It is the greatest way we can show the Lord we love Him and are greatful for all He has done for us.  Amen

Biography

 

The Holy Bible: Authorized King James. Cadillac, MI: Church Bible Publishers, 2017

 

Ben C. Blackwell, John K. Goodrich, and Jason Maston, Reading Romans in Context, Zondervan, WordsearchBible, 2015

 

Moo, Douglas J. , The NIV Application Commentary, WordsearchBible, 2013.

 

[1] Moo, J. Douglas, The NIV Romans Application Commentary, WordsearchBible, Romans 1:16-17, 2013

[2] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[3] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[4] Moo, J. Douglas, The NIV Romans Application Commentary, WordsearchBible, Romans 4:1-8, 2013

[5] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[6] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[7] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[8] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[9] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[10] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[11] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[12] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[13] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[14] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[15] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[16] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[17] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[18] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[19] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[20] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[21] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[22] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[23] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[24] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[25] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[26] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

[27] Moo, Douglas J. , The NIV Application Commentary: Romans (p. 169). WordsearchBible, 2013.

[28] Ben C. Blackwell, John K. Goodrich, and Jason Maston, Reading Romans in Context (p. _p0108-02-1_43). Zondervan. WordsearchBible, 2015.

 

[29] The Holy Bible, translated out of the original tongues and with former translations diligently compared and revised.  King James Bible, Church Bible Publishers, http://www.churchbiblepublishers.com, item # 150 C1BK

Thematic Essay Acts 13-28

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witness unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”  The apostles are fulfilling the journey and work of the command of witness.  They were guided by the Holy Ghost to Antioch, Iconium, Lystra, and Jerusalem.

[1]“…the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.”  The Holy Ghost being the conductor of the Co-mission paired up the two as example for the work.  Only to be rarely broken this pattern.  Witnessing two by two we see great value as one speaks and the other is silent.  The silent partner, by being silent stands in affirmation of the speaker.  The concept of Paraclete or advocate is utilized in many ways for effect of dispensation of the Gospel as well as during the steps to and from to facilitate the event.

Bar gives patronymic value to a name.  This sorcerer found in verse six of chapter 13 is claiming to be son of the anointed.  His name being Elymas was an agent of the devil sent to turn deputy Sergius Paulus from the truth.  [2]“Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him. And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?”  By the work of the Holy Ghost in him, Paul calls out the devil and rebukes him.  Paul later writes, [3]“…mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.” Elymas was given blindness for a season as a mark of his work against the Holy Ghost.  Paulus witnessed these things and believed.

When a subject has come to belief, the Apostles move on and in Pisidia where Paul gave the Gospel to the Jews.  However, they didn’t want to listen. [4]“And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.” Something wonderful has happened to the Glory of God.  Some will harden their hearts and the chosen among the Gentiles desired the milk of the word.  [5]“…It was necessary that the word  of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo we turn to the Gentiles.” The Jews, have made their choice.  Christ made it clear that because of their decision there would be consequences.  [6]“Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” This concept of the Gospel being dispersed to the Jew first and then to the Gentile was not of weight, but of chronology.  Nothing is owed to this race of people.  [7]God is not a respecter of persons.  [8]“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” This does bring the hand of judgment upon them.  The Abrahamic promise belongs to those who believe and has never changed from the very moment God gave the promise to Abraham.  [9]“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

One must believe in Christ to be an heir.  In Iconium we see the work of the Holy Ghost and the advisory. [10]“…a great multitude both of the Jews and also of the Greeks believed.”  However, it only takes a few to corrupt.  In verse 2 those Jews who did not believe, being agents of their father, stirred up the Gentiles to evil. But this did not stop the apostles.

A cripple in Lystra was healed when hearing Paul speak.  [11]“So then faith cometh by hearing, and hearing by the word of God.”  However, preaching to pagans, they immediately gave the credit to Jupiter and Mercury.  Paul and Barnabas rent their cloths in distain. [12]“And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:” Never the less, there was fruit from witnessing.  Even as a result of the evil infected by those who serve their father the devil to those misguided in worship of things they have made, the Holy Ghost did and does change hearts.

In Athens, Paul was met with more paganism at Mars hill.  Once again, some hardened their hearts and others believed. [13]“Howbeit certain men clave unto him, and believed; among which Dionysius the Areopagite, and a women Damaris, and others with them.”

Some stoned him, others tried, and because we are called to follow Christ, sometimes we are brought before the magistrate.  The years Paul spent in prison under Felix, Festus and Agrippa in succession.

Paul gives the Gospel to Felix and Drusilla and it convicts to fear.  [14]“And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.”  And that calling never came.

After two years, Paul is in the judgment seat before Festus and the Jews.  No journey to Jerusalem.  They convene in Caeserea for the hearing.  Paul answered the charges.  “ Then said Paul, I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.” Paul, being bold and polished in Levitical law, a Pharisee himself, filled with the understanding and wisdom the Holy Ghost has given him, addresses the court with commitment.  Being also of Rome, they appealed to Caesar and sent him to Rome relieving Festus of the Jews.

King Agrippa expresses his concern for why he is involved. [15]“For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.”  This initial response does not show favor to the accusers.  Which leads to Agrippa wanted to hear Paul’s testimony.

Paul stretches out his hand to let them know he is about to address them.  And Paul proceeded to give his testimony of his life as a Pharisee, persecuting Christians, judgment, conviction, correction and regeneration of himself.  Paul expressed the Co-mission given unto him by Christ. [16]“Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.”

The chapter closes with Paul’s almost acquittal.  [17]“Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.”  But once again, the Gospel was given.  Christ had made abundantly clear for all those who have ears to hear in the Parable of the Sower.  Only God knows where those seeds will land.

The progression of the Holy Ghost through Paul is that of a train picking up speed.  The more of the Gospel given, the closer Paul gets to the Cross at Calvary as he truly takes up his cross and follows Christ up Calvary’s road.  Some [18]“waxed gross”, some [19]“blasphemed”, and some [20]“set to be lights” in this Co-mission with the Holy Ghost.

We are ALL called to be in this Co-mission with the Holy Ghost, and on our own roads to Christ, some will harden their hearts, some will mock us, and others will come to Christ and become kingdom builders themselves to the Glory of God.  Never forget that our road can and should bear the same fruit.  Some of the fruit will be persecution and potentially persecution unto death.  Paul writes, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:” Don’t rush this, there’s a lot of work to be done.

 

 

 

 

Bibliography

The Holy Bible: Authorized King James. Cadillac, MI: Church Bible Publishers, 2017

[1] The Holy Bible, Acts 13:2. 1611

[2] The Holy Bible, Acts 13:9, 10. 1611

[3] The Holy Bible, Romans 16:17, 1611

[4] The Holy Bible, Acts 13:42. 1611

[5] The Holy Bible, Acts 13:46. 1611

[6] The Holy Bible, Matthew 24:43. 1611

[7] The Holy Bible, Acts 10:34. 1611

[8] The Holy Bible, John 3:18. 1611

[9] The Holy Bible, Galatians 3:29. 1611

[10] the Holy Bible, Acts 14:1. 1611

[11] The Holy Bible, Romans 10:17. 1611

[12] The Holy Bible, Acts 14:15. 1611

[13] The Holy Bible, Acts 17:34

[14] The Holy Bible, Acts 24:25. 1611

[15] The Holy Bible, Acts 25:27. 1611

[16] The Holy Bible, Acts 26:28. 1611

[17] The Holy Bible, Acts 26:32. 1611

[18] The Holy Bible, Acts 28:27. 1611

[19] The Holy Bible, Acts 18:6. 1611

[20] The Holy Bible, Acts 13:47. 1611

Theo Statements: Authority of Scripture, Marriage and Family, Gender and Sexuality

Without an authority, we have no right or clout to profess our Christianity.  Scripture binds us to Jesus Christ through the moral compass He has placed upon our hearts. The bible says [1]“And it is easier for heaven and earth to pass, than one tittle of the law to fail.” The Holy Bible is a foundation greater than heaven and earth. However, there is one authority that is greater, that being the author of the Good Book.  [2]“By definition a final authority cannot be proven as an authority on the basis of some higher authority. The highest authority must be self-attesting. Only God is such an authority.” God’s power is reveal through nature, [3]“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:” His position of Divine Providence over all and through His living Word.  [4]“The Bible’s authority can and does communicate across cultural, geographical, and temporal differences between the biblical world and our setting. Scripture is authoritative as it is rightly and faithfully interpreted in its historical setting” The Bible has time and time again, proven itself over any other historical document.  In fact the supernatural aspect of Scripture is defined by Psalm 12:6-7. “The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation for ever.” While the worlds history continues to be in error, God’s word proves itself right.  From geographic references of the position of Ararat to the Ark landing the Word of God is correct and we were in error.  The location existence of Jericho was deemed myth because they did not rely on Scripture.  Dating authentically, the remains of the Walls of Jericho were discovered.

There is a passage in Paul’s letter to Timothy that textual authority is often related to and that text opens with a bold word that leaves no room for discussion or debated. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” Not some of the Old Testament that suits our needs today and a majority of the New Testament we feel comfortable talking about.  There can be no mistake in defining the word “all” as to the entirety of the God ordained and breathed 66 inspired, inerrant and preserved books of the Holy Bible. No need for read letter when we know the black encompass all of His righteous words.

[5]“God forbid: yea, let God be true, but every man a liar;” Even with the most difficult of text, it is my experience that submission to it has liberated me from retraction. If the Bible says…, then it is true! It is my duty in relation to the Word of God to rightly divide this.  Wrestling with Scripture is what we were intended to do.  Wisdom does not come easy.  However it is given freely in His good time.

Relying solely upon the one true inspired, inerrant, preserved Word of God, is no easy task when the world and the master of wants to undermine it and question it’s very authority. With faith and understanding by rightly dividing the Word, we can and do live by this Holy Book as He suggests we should.  It is profitable for doctrine, for reproof, for correction, for instruction in righteousness and we can profess boldly to be fundamentally bound to His authority brought to us without error in His perfect preserved Word.

God ordained marriage and family as a holy union betwixt one another and Himself.  He officiates and ordains these unions to His glory.  The Hebrew word Davaq means to stick to or become one flesh.  That term holds massive implications.  Being one, we are counted as one and are held accountable one to another and under Christ a holy ordained order of the husband being the final resting place for accountability.  From the very beginning man was alone and in order to fully comprehend our position and to develop purpose, a help meet was necessary.  And God created woman, in turn to have husband to care for and to desire.  This is also a physical manifestation of the Trinity.  Husband and wife are bound by the Word.

In completion of God creating this union He makes another command to them that of family.  This is a holy order to procreation and is the very origin of term marriage.  The union of two has to have the fundamental, natural ability to procreate.  This is the only holy union under heaven that is acceptable.  [6]“And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” Repeatedly through out the book of Genesis or generations of, the command of marriage witnessed.  This is necessary to bring about the Son of God.

The order of family is in place for edification, preservation and God’s glory.  It is an honored position to have a wife. [7]“Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord.” To what did we do earn such favour? Nothing.  God has determined we are not to be alone.  [8]“A virtuous woman is a crown to her husband:” That virtue is found in the work of her hands and her heart toward her husband and children. A man honors his wife with wisdom and provision.  The ultimate responsibility of a man is to minister the Word of God to his house.  [9]“Train up a child in the way he should go: and when he is old, he will not depart from it.” It is the glory of a man to see the Word lived in his children.

Family is something holy and is the very body of Christ. The devil has been working diligently to circumvent the coming of Jesus Christ and the growth of His family for generations.  In the book of Generations or Genesis, [10]chapter 38 we see such an account and God took it so seriously; He struck two dead for circumventing the coming of Christ.  In verse 9 we see Onan practicing what would be considered the rhythm method today, and verse 10 reads, “And the thing which he did displeased the Lord: wherefore he slew him also.”  Preventing birth seems almost as bad as taking the life. Children are so very important to Jesus.  His statement to “suffer the little children to come unto him” was a clear indication that He holds them in high regard.  [11]As well as any trying to harm them, it is better for them to drown in the deepest see than to contend with Him.

Sexuality and gender is the way the world is looking at the order especially in order to infiltrate family and recruit children to a perverse way of order.  Sexualizing children young enables a easier path to gender confusion.  Sexuality is not at all considered in scripture in regards to children.  It is only referred as consummation of marriage.  Hence the term of marriage’s etymological origin that of maternity and procreation.  When a mind is fresh it can be altered.  A wicked soul can impose this through media and society with programming.  Programming is an old term used for television shows.  They have abandoned it for it’s true implication.  Disney has been the forerunner of sexualizing children.  The movie Decedents offers a look into not only that but also gender confusion or even neutrality.  [12]“The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God.” The wearing of gender specific clothing is not the entirety of what the text is referring to hear.  It is all aspects of the role of a man or women.  God created all things for purpose.  And who are we to suggest anything regarding His purpose.  It is preposterous and presumptuous for dirt to speak to the LORD in such a way.

Sex is a gift of God and to be received in that manner only in the context He ordained.  All acts outside of the covenant of marriage is an act of fornication or adultery.  Fornication comes in many forms.  Fornication in this day is well encouraged with ones self, with a member of the opposite sex or one of that the Bible calls exceeding wicked, sodomy.  Scripture speaks against acts with ones self in 1 Corinthians 6:9.  Scripture says God will judge the adulterer and sexual immorality in Hebrews 13:4.  Genesis 13:13 identifies the sins of sodomy as exceedingly wicked.  The sins of Sodomites is so abominable past the book of Leviticus 18:22  and utter destruction of two cites in Genesis 19, for God to remind us of this in Jude. [13]“Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.” The sins of sodomy are not a genetic thing.  It is a sin that is committed just as any other.  We are not born thieves or with the intentions to commit adultery or any other.  It is however a worldly indoctrination.  [14]“48% of respondents [of members of People Can Change online support groups, which have a combined membership of 600 men] said that, as children or youth, they had been sexually abused by an older or more powerful person. Usually it was by a male (83 out of 205 respondents, or 40%), and in those cases, 96% considered the abuse to be a contributing factor to their developing SSA feelings, and 43% said the abuse was one of the three most significant factors.”

[15]“For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;”

Unnatural acts, sexual deviation outside of marriage are all an abomination to the Lord.  A repentant heart, a reborn creature of holiness and righteousness aims to please our Lord.  He becomes the desire of our hearts.  [16]“But if they cannot contain, let them marry: for it is better to marry than to burn.”

Let God’s word be true and all men liars. Since His word is truth, than marriage is holy and the consummation there of should be considered holy as He intended.  The result of this consummation brings forth a new creation which has no godly business with things that pertain to anything sexual up until that time in which they receive the gift of marriage, lest the dire consequence of ungodly acts be of burning as Paul states.

[1] The Holy Bible, (1611) CBP, Cadillac, MI, Luke 16:17

[2] Goldsworthy, G., (2015), According to Plan, ch  3, pg 44

[3] The Holy Bible, (1611) CBP, Cadillac, MI, Romans 1:20

[4] Dockery, David S., (2008) SBCLIFE, Journal of the Southern Baptist Convention, The Authority of the Bible

[5] The Holy Bible, (1611), Cadillac, MI, Romans 3:4

[6] The Holy Bible, (1611), Cadillac, MI, Genesis 1:28

[7] The Holy Bible, (1611), Cadillac, MI, Proverbs 18:22

[8] The Holy Bible, (1611), Cadillac, MI, Proverbs 12:4

[9] The Holy Bible, (1611), Cadillac, MI, Proverbs 22:6

[10] The Holy Bible, (1611), Cadillac, MI, Genesis 38:3-10

[11] The Holy Bible, (1611), Cadillac, MI, Matthew 18:6

[12] The Holy Bible, (1611), Cadillac, MI, Deuteronomy 22:5

[13] The Holy Bible, (1611), Cadillac, MI, Jude 1:7

 

[14] Borngay.procon.org, (2013) Can Childhood Sexual Abuse Cause Homosexuality?

[15] The Holy Bible, (1611), Cadillac, MI, Romans 1:26-28

[16] The Holy Bible, (1611), Cadillac, MI, 1 Corinthians 7:9

The purpose, function, and method of the Lord’s Supper: Matthew 26:26-29, Mark 14:22-24, Luke 22:7-23

 

The two views on the Lord’s Supper commonly known and practiced are the Eucharist where the bread and wine are subject to supernatural transubstantiation a part of a ritual known as Mass that predates the church. The supernatural aspect was added by Pope Innocent in 1215 A.D. The Protestants and Baptists ([1]Baptist predate Protestants and historically outside both Protestant and Catholic, therefore listed separately) view it as a remembrance of the sacrifice our Lord made for us. The function and methods thereof are almost the same were, generally a small wafer or bread is consumed with a sip of wine. The Lord’s Supper as conveyed in Scripture cannot be mistaken as anything other than remembrance of what Christ has done for us. The Lord’s Supper is to be a reminder to be Berean in efforts to learn and submit to His new covenant. There is no evidence of supernatural transubstantiation of the bread and wine or the warrant for re-sacrificing Christ.

Matthew 26:26-29, Mark 22-24, Luke 22:7-39 present the accounts of the events in the upper room for Passover. [2]Passover bread was unleavened bread and likely thick and dense to contrast Matzo today. When tearing this bread it must have been dramatic and rightfully so to represent the tearing of Christ’s body. [3]And they served wine and water mixture. The Jewish tradition states that this may have been the fourth glass of wine that there were consuming. Intoxication is not an option. Luke 22:19 clearly states, [4]“this do in remembrance of me.” We are a forgetful creature. Israel gave plenty of evidence of our forgetfulness. [5]“And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.” Judges 8:33

Dr John MacArthur writes, [6]“No Eucharist miracle of transubstantiation was implied, nor could the disciples have missed the symbolic intent of His statement, for His actual body- yet unbroken-was before their very eyes.”

Christ clearly being metaphoric is substantiated by when He was temped by Lucifer after fasting for over a month’s time. Matthew 4:4 reads [7]“It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”  The bread is symbolic of Christ’s living word, the Holy Bible. Drinking of the wine as symbol of the New Testament, a new covenant, to blot out our sins, and wash them away by taking of the cup as a symbol. All of these things are merely outward expressions.  Wine is poured out lavishly like the Samaritan to the man on the road. The blood is given freely to the believers. And its sufficiency is everlasting. This imagery closes the separation between us and the Father once and for all. Christ’s prays fervently on our behalf in Gethsemane for this very thing.  John 17:22 reads, [8]“And the glory which thou gavest me I have given them; that they may be one, even as we are one:” The blood is “a cash” used to pay for sins.  Christ’s replaced a multitude of beasts because they are not sufficient.  Only the blood of a righteous one true God who came off the throne can pay justice to the Father for our fallen natures. Paul writes in Romans 5:9, [9]“Much more than, being now justified by his blood, we shall be saved from wrath through him.”

Therefore, the crucifixion was not meant to be repeated. It was most certainly sufficient. Hebrews 10:18 explains there is no repeat occurrence for offerings for sin. [10]“Now where remission of these is, there is no more offering for sin.” Colossians 1:15-28 shows the supremacy of God. But in 1 Peter 3:18 Peter drives home sufficiency in these words, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.”

[11]However, repeating crucifixion is common practice under the sacraments of Mass and Eucharist. The proceedings of Eucharist start with an offering or oblation. This offering changes from what we see as a wafer and sacramental wine to the actual flesh and actual blood of Christ. The sacrament must be administered by a sanctified priest.  He is called a minister of sacrifice. The Papacy go so far as to call the wafer the victim. The addition by the Papacy of these sacraments is supporting evidence of the powers of papal dominion over the Holy Bible. Scripture shows no evidence of the breaking of bread and drinking of wine to be a presentation ‘to’ God. The Bible shows no transubstantiation in the text. Nowhere in the entire Bible is the position of a priest by any title given the same rights or abilities specifically designated to Jesus Christ.  The re-sacrificing of Christ in a literal sense through transubstantiation contradicts Romans 6:10, Hebrews 10 and1 Peter 3:18. The Catholic Church depicts Christ’s work on the cross as insufficient. The work on the cross wasn’t good enough and it needs to be repeated by a priest and administered to the sinner. Mass is another practice not found in text. Mass is even deemed holy. Mass is described as a sacramental ritual where a priest is possessed by Christ for the moment to administer the ritual. The Catholic Church call this the Sacred Host. They also deem Christ a victim, which implies He had no foreknowledge or control of the events leading up to His capture, conviction and crucifixion.

“[12]Whatever else the Mass may be, it is the commemoration and the repetition of the Last Supper. It is the perpetual fulfillment of the command given by Jesus Christ to his Apostles, and through them, to all his priests until the end of time” The beginning of Catholic tradition can be traced outside of Christendom. There are great many practices, rituals, idols and images that have been consumed from outside sources, beliefs and religions. The Eucharist is depicted as a real sacrifice, with the real presence and real body and blood by supernatural means. “The Jews partake of the altar, and the heathens partake with devils, when they eat of the things which have been sacrificed on the altar or sacrificed to the devils. Similarly if the Christians are partakers of the blood of Christ and of his body, as St Paul says they are, this can only be so because, in drinking and eating of them …”

[13]In order to follow any of this, one must be aware of the Lateran Council in 1215, where this sacrament was added by Pope Innocent III. Papal powers are infallible on the word of God. The sacrament was instituted by another Innocent, Innocent I, in his reign in 401-417.

As the Word of God states, the Lord’s Supper a remembrance of what Christ has done for us. As fallen creatures, we should submit to the Holy Bible. The only evidence of substantiation is by men who deemed themselves equals with Christ and above Scripture. There is no indication of validity to their supremacy and infallibility. The ordinances are to be in remembrance of this covenant, or New Testament is to remind us of the purchase of ourselves. Breaking and eating of bread and drinking the wine are all symbols, metaphors and outward expressions not unlike wearing a wedding ring. If the practices of consuming the broken bread and drinking the wine be more than remembrance, then they are works to obtain salvation. Christ is sufficient.

 

 

 

Bibliography

Bickersteth, E., Thomson, J. R., Rowland, A., Given, J. J., Muir, A. F., Johnson, E., & Green, R. (2011). The Pulpit Commentary Vol XVI Mark & Luke. In H. D. Spence & J. S. Exell

Christian, J. T. (1919). A History of the Baptists. New Orleans, Lousiana: http://www.solidchristianbooks.com.

Clevendenen, E. R., & Howards, J. R. (Eds.). (2015). Holman Illustrated Bible Commentary. Nashville Tennessee: B&H Publishing Group.

Farrar, F. W., Thomas, D., Hurndall, E., Thompson, J. R., Lipscomb, C., Tuck, R., … Bremner, H. (2011). The Pulpit Commentary XIX Corinthians. Peabody Massechucetts:

Hendrickson Publishers Marketers LLC.

Keener, C. S. (1993). The IVP Bible Background Commentary. Downers Grove Illinois: Inter-Varsit Press.

MacArthur, J. (1982). The John MacArthur Bible Commentary. Nashville Tennesse: Thomas Nelson.

Schouppe, R. (1939). A Course of Religious Instruction (A New Edition ed.). London: Burns Oates & Washbourne LTD.

Shaddai, E. (1611). The Holy Bible. Lansign, MI: Local Church Bible Publishers.

Smith, D.D., Ph. D., G. D. (1961). The Teachings of the Catholic Church. New York: The MacMillan Company.

O’Mallye, J.W., (2009). A History of the Popes. New York: Rowman & Littlefield Publishers, INC.

 

The Triune God

Triune God

The fundamentals to stand upon before understanding the Triune God, being first God, the Holy inerrant word of God and His laws.  God is glorious and holy.  He always has been and always will be.  The word of God teaches us about Him without err.  And finally His laws were put in place for us to first and foremost to glorify Him and secondly to give us order in our lives and to naturally protect us from ourselves.

The bible as has declared the essence or being of God to God the Father, the Son and the Holy Spirit in that order and yet also defines their person as being able to act upon their own.  Essence is intrinsic nature or indispensable quality of something, especially something abstract, that determines its character.  The “being” of God means soul, nature, ESSENCE, inner being, inner self or psche.  The essence and being of the Triune God is that unlike you and I, they do not operate apart from one another.

To make this image clear I will use an example.   You have three people in a space in charge of a child.  The child is about to hurt themselves.  Assuming all three are decent people, they will all act in their own way to prevent the child from hurting itself.   The action was done out of natural safety mechanism built with in us to protect and preservation of creature.

Now, in the same space, the three being God the Father, the Son and the Holy Spirit, they have already been aware of the what the child will do, and the outcome of what that hurt may have as a consequence and all the people it will effect for generations to come.   Their actions are not without ONE accord.  The do not react out of protection mechanism.  The have predestined action based upon the thought they had for that child’s life prior to the foundation of the planet.  When they do step in or not, the consciousness of the Triune God operates together in all matters.   I our Triune God has foreordained that the child should not endanger itself, the Father operates in commanding the basic existence of, the Son determines is life of separation from the world or of the world.  If it pleases Him to hold the pain for another time, to His glory, then Holy Spirit will engage a deterrent of some kind.  Perhaps a parent near by will stop the child, but only by the whisper of the Spirit to mind the child.

So being in complete sovereignty from beginning to end, the Godhead of the Triune God is conscience of all that has been and will be, and places each individual thing in our lives by their essence in unity.  Their actions, based on fore thought in unison, the out come of what that potential hurt either occurs or doesn’t but all to the glory of His majesty to some end that will ultimately glorify God.

Had the Father, Son and Spirit not had the same essence of being, then we would in fact be in judgment of His first command.  He being a righteous God with One being, the law is righteous.

“And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you..” Ex 3:14  The Father identifies Himself as God.

“I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” John 8:24 Jesus Christ identifies Himself as God.

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit” Matt 28:19 The Holy Spirit is identified as God.

The most powerful Christology, (person and work of Christ) is found in John 1:14 “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

“Hereafter shall the Son of man sit on the right hand of the power of God.” Luke 22:69

“The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” Psalm 110:1

“But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,” Acts 7:55

“Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Romans 8:34

The Holiness of the Triune God is the glory of their being in ONE mind and three persons.  Each with identity we can relate to, be reformed by and conformed to.  That one day, well will obtain the essence of being as glorified saints of our Lord and Saviour Jesus Christ.  The very unity that Christ prayed for in Gethsemane in John 17.

 

Work Cited

Almighty, God. The King James Holy Bible. Lansing: Local Church Bible Publishers, 2015. Print.