Bible Conversations: Romans
Table of Contents
Bible Conversations: Romans, Note From the Editor
Queries, expositions, comments original or selected, references of all sorts, parallel passages and other notes on Rom. 5 can be sent by any subscriber, addressed " B. C." Editor of B. S., 27 Paternoster Square, E. C., on or before the 25th instant.
All communications must be brief and pointed, diffuse commentaries on the whole Scripture being avoided. The papers sent may be shortened or omitted wholly or in part, at the discretion of the Editor. No communications can be returned, but each will be acknowledged at the head of the Conversation.
Communications have been received from C. H. P.-G. F.-B.-E.A. E. W.-j. M. M.-H. S.-Is-G. K. B.-A. S.-F.
Bible Conversations: Romans Bible Class
These Conversations are the nearest possible approach to an actual Bible Class. The remarks made or questions asked have all been sent to the Editor by those under whose initials they appear. The subject of these Conversations during the year will be the Epistle to the Romans, divided as follows: -
Jan...Rom. 1.
Feb.... Rom. 2-3:20
March... Rom. 3:21-5:2
April ... Rom. 5:12-6
May... Rom. 7
June... Rom. 8.
July... Rom. 9.
August ... Rom. 10,11
Sept....Rom. 12
Oct.... Rom. 13.
Nov.... Rom. 14-15:7
Dec.... Rom. 15.
Attention is requested to the following rules for guidance:
1. -Initials or noms-de-plume should always be written on each sheet of the MSS., and retained in all subsequent communications.
2. -Queries, expositions, comments, original or selected references of all sorts, parallel passages and all descriptions of notes bearing on the Scripture selected are admissible. When original, the remarks will be simply inserted under the initials of the writer; when said to be selected, inverted commas will be added.
3. -All communications should be brief, plain, and pointed, all general commentaries on the whole passage being avoided. They may be shortened or omitted wholly or in part at the discretion of the Editor, every communication, however, being acknowledged at the head of each conversation.
4. -Any further queries arising out of previous Conversations will be answered or discussed in the usual way in " Bible Queries."
5. -All readers of the Magazine can send contributions, no class being formed. They may contributed either occasionally or monthly.
6. -All papers for the March Conversation to be sent to " B. C." Editor of B. S., 27 Paternoster Square, E.C., on or before the 25th instant.
Communications have been received from A. E. W.—103—H. S.—B.G. K. B.—Servitor—J. M. M.—C. H. P.—E.—M. A.—Yod—E. H. F—E. D.—A. S.
Bible Conversations: Romans 1
Ed.-This book has been chosen for study first, because it is the great gospel treatise of the Bible, and unless understood, we are hardly likely to avoid mistakes in studying the other Epistles. Perhaps some one will give us in a few words a general idea of the chapter before we look at it verse by verse.
103. -" It helps to the better understanding of this epistle to know somewhat of the condition of the assembly at Rome at this time. It consisted of Christians who were both from among the Jews as well as from among the nations. The former, boasting in their carnal privileges, were occupied in introducing Jewish elements, and the latter, undervaluing these privileges altogether, stood in danger of setting up a carnal liberty. Such circumstances gave occasion not only to various uncharitable actions, but what is still worse, they were calculated to loosen and to pollute the ground of the truth. The apostle perceiving their danger, meets it by a perfect unfolding of the principles of the doctrine of salvation, an exposition which entirely excludes all glory of man, and brings to light the glory of God."
A. E. W. -I think ver. 1-17 are introductory.
Ed.-No doubt, and perhaps the following summary of our first two portions may help us to rightly divide them. It may he observed first that the whole Epistle may be arranged under three great heads; chaps. 1-8 being doctrinal, 9-1, dispensational, and 12-16, practical. In the first of these heads we may distinguish five subjects. 1-Introduction, 1:1-17; 2-The state of the world before God, 1:18-3:20; 3-The question of sins dealt with, 3:21-5:11; 4-The question of sin dealt with; V. 12-7 and 5-The complete triumphal position of the Christian, 8. The first two of these subjects will occupy us now and in February, and I think we may subdivide them as follows:-
1. INTRODUCTION ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ..1:1-17
2. STATE OF THE WORLD BEFORE GOD (a parenthesis) ... ... ... . ... . ... ... ... ... ... ... ... ...1:18-3:20
1. -State of the heathen ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... .. ... ... ... ... ... . ... ... ... 1:18-32
2. -Philosophers ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..1-16
3. -Jews ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... 2:17-29
4. -Objections met ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..3:1-8
5. -Summary ... ... ... ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... 3:9-20
But we must not delay any longer in looking at the chapter before us. Perhaps some of our friends will tell us what strikes them in verse 1.
B. -I notice here that the gospel is " of God." The loving message comes from the wronged One. Jesus is only known to believers.
Ed.-The last statement is a little sweeping. Still it is true that it is God who is said to love the world, Christ loves the church.
C. N. B. -We get the gospel of His Son (ver. 9), “of Christ" ver. 16 (though this is sometimes omitted), of the grace of God (Acts 20:24), " of the glory of Christ" (2 Cor. 5:4). " of peace " (Rom. 10:15) " and of our salvation " (Eph. 1:13).
Servitor. -Respecting Paul being a servant, see Acts 27:23. He was a bondservant. Under the Romans this was perpetual, and the master had uncontrolled power of life or death. All the apostles call themselves servants.
H. S. -How striking the difference between this and the epistle to the Galatians; here Paul is simply called an apostle, there he had to state that he was an apostle by an express divine calling.
Ed. -Yes, and observe the three ways Paul is presented in this verse, first as a servant and that voluntarily, then as an apostle by calling (Acts 9:15) and lastly as an evangelist by separation (Acts 13:2).
A. E. W. -I believe in the second verse there is no article before "holy scriptures " because it refers here merely to the writings of the Old Testament. The old and new together are the holy scripture.
Ed.-We see in the third verse that the gospel is " concerning Christ" not us, though proclaimed to every creature. The foundation of the good news is that Christ has died and risen, the result of this to the sinner who believes is that he is justified from all things.
A. E. W. -I think in verse 3 we get Christ presented in a Jewish aspect according to the promises, (see also 9:4) whereas in verse 4 he is presented to man in general. It is not a question of promise, but of power as One who could come down where man was, even in death, and overcome its power completely and then be declared or shown to be the Son of God with power by the resurrection?
H. S. -Does not this verse teach that Jesus declared Himself to be the Son of God by the power that He chewed in raising others (as in John 10) or does it refer to His own resurrection.
Ed.-It is not merely by His resurrection (the article is omitted) but by the fact of resurrection generally, His own included. He was the Lord of life also for others, and His power was shown in John 11 as well as in John 20
C. H. P. -What is the meaning of "according to the Spirit of holiness?" The Holy Spirit is called the Spirit of Holiness here in connection with the resurrection, whereas in Heb. 9:14, He is called the eternal Spirit in relation with Christ's death.
103. Is not one of the reasons of Christ's resurrection here hinted at? God's Holy One should not be suffered to see corruption, Psa. 16:10.
Ed.-Verse 3 presents His earthly descent as man, verse 4 His heavenly position as Son of God in the power of the Holy Spirit, see also 2 Peter 3:18, and 2 Cor. 13:4.
C. H. P. -In verse 5 we get the obedience of faith, also in 16:26. In John 14:15 we get the obedience of love. Is the former our first accepting Christ as our Savior (as in Acts 6:7) and the latter what He looks for from us daily after we have known His love? Is not the second obedience the practical result of the first?
Ed. -Yes, most truly so. For the commands to believe see 10:16. E.-" For His name." There seems something nice about that, but I do not exactly know what it means in this connection.
E. B. -Revised Version reads "for His name's sake." It probably refers to the grace and apostleship received by Paul.
A. E. W. -And notice, received from the Son of God in power, as well as power and grace given to exercise it.
A. S. -In saying " we" Paul distinctly links himself with the other apostles.
A. E. W. -Paul now proceeds to address all the Christians in Rome as beloved of God and "called saints" or" saints by God's call." Here as in other epistles there is grace and peace wished, but no mention of mercy as when writing to an individual (see Tim. Titus. Philemon, an apparent exception, includes the church in his house.)
Ed.-And whence do the grace and peace come? You will find the two connected in the Old Testament in Num. 6:25,26. " The Lord be gracious unto thee, the Lord give thee peace." This is very beautiful, for the one who pronounced these words (Aaron) was a type of our Lord, who bears us (as the high priest then) on His breast (the place of love) assuring us of grace, and on his shoulders (the place of strength) assuring us of peace, not only of conscience but of heart, all through the journey. Here the blessing also is connected with the source of all, our God and Father.
M. P. -What a wonderful verse the next is! I wonder if so much could be said of us even throughout a single town.
Ed.-I fear not. But the Romans here by God's grace wonderfully met their responsibility. At Rome the center of the world, they were as a city set on a hill, and their faith shone in its measure throughout the world. A great responsibility attaches to any Christian set in a public position.
J. M. M. -What a contrast between Rome then and now. Then their faith" but now their apostasy from " the faith" is evident to all.
A. E. W. -We find in verse to that Paul desired to go to them, and from verse 13 it was not the first time, but he was hindered. It does not say as in 1 Thess. 2:18 that Satan hindered him, but the Lord never allowed him to go to Rome save as a prisoner; no doubt in His wisdom knowing the arrogance of Rome in the latter days.
Ed.-Certainly a comparison of Paul's prayer in verse 10 with the narrative in the Acts shows us how far God's thoughts and ways are above ours.
H. S. -What is meant by the expression " mutual faith" in verse 12.? Ed.-The Revised Version reads beautifully, "that I with you, may he comforted in you, each of us by the other's faith, both yours and mine," and shows the true humility of the apostle, and his likeness to his Master in thus placing himself on a level with those whom he addressed, even as Jesus said "That take and give it for me and thee."
C. H. P. -Does verse 14 apply only to the apostle or to us too? Ed.-It was particularly true of Paul, who owed the Gentiles a debt, being especially their apostle: in measure of course, every man who has the truth is responsible to make it known.
A. M. W. -We see in verse 16, God never forgets His ancient people. After Christ was risen the message of grace (according to His own command "beginning at Jerusalem") was first given to the Jews (Acts 2,3) and even until Chap. 7 when Stephen is stoned (the messenger sent to say they would not have " this man" to reign over them (Luke 19:14) Jesus is seen standing in a waiting attitude, as though He was waiting to see how His beloved people would receive His message, but after this He finally takes His seat, and in Heb. 10:12 He has forever sat down.
C. H. P. -We get two men who were " not ashamed." Paul was not ashamed of the gospel, and Onesiphorus was not ashamed of Paul's chain, 2 Tim. 1:16. Both of these points are brought in in Paul's exhortation to Timothy (2 Tim. 1:8.) He was told not to be ashamed either of the Lord's testimony or of His prisoner. This exhortation would have weight, being backed by example.
Ed.-Observe also the way in which the apostle presents all as coming from God. It is the gospel of God, the power of God in salvation, the righteousness of God, and even the wrath of God, and that from heaven, -a different thing from earthly chastisement. This is the key to everything. The apostle lays stress upon it, putting it forward from the commencement of the epistle, for man ever inclines to have some confidence in himself, to boast of himself, to seek for some merit, some righteousness in himself, to Judaize, or to be occupied with himself in some way. It was the apostle's joy to put his God forward.
A. S. -Yes, and it is well to notice the difference between the law and the gospel. The former if kept is the power of man, and the righteousness is human; the latter is the power of God, and the righteousness divine.
Yod.-The word for righteousness here is dikaiosunee, and does not mean justification, but here at least as in most, places where the word occurs, "righteousness." It is kept distinct by the apostle from dikaiosis, (4:25, 5:18) which expresses the act of justifying, or the effect, justification. Dikaioma sets forth accomplished righteousness in justification (see Luke 1:6; Rom. 1:32;11:26; 5:16, 18; 8:4; Heb. 9:1,10; Rev. 15:4; 19:8). Thus dikaiosunee retains its regular signification of the habit or quality of righteousness. It is what God is that is here spoken of.
E. -What does the righteousness of God mean?
Ed.-The expression occurs seven times besides, 3:5, 21, 22, 25, 26, and 10:3 twice. It has been described as God's consistency with Himself. It is the correlation of the truth that God is light just as His grace is the correlation of the truth that God is love. It is opposed to human or legal righteousness. We shall understand more about how it becomes ours when we get to chaps. 3 and 4, meanwhile all that is said is that it is revealed "by faith unto faith," or in other words, on the principle of faith (not of law or doing) to faith wherever it exists. "The just shall live by faith." This Jewish scripture which the apostle quotes, testified to the truth that every believing Gentile was admitted as freely as a believing Jew, the latter having no longer any class privileges.
C. H. P. -What is the connection between "The righteousness of God revealed " in verse 57, and " the wrath of God revealed," in verse 18? and how can the wrath of God be said to be already revealed?
Ed.-All that was partial was now done away: with the full revelation of one side of God's character in the gospel must come also the revelation of the opposite of His nature to evil wherever it is found. It is not executed, but the fact of its existence is here fully stated.
E. H. F. -One word on faith here. In verse 5 we read of the obedience of faith; to believe is a command (see 2 Thess. 1:8). In verse 8 we find faith shows itself and is known widely throughout the whole world. In verse 12 we learn it is a mutual faith, it draws all believers together. The world thus sees it, and the church feels its power, and in verse 57 our life is to be one of faith-not only saved by faith but living by faith.
Ed.-We must notice before passing on, that from 1:18-3:20 is a parenthesis, taking up by the way the condition of the heathen, the philosophers (of Greece, &c.), and the Jews.
G. K. B. -I observe that the power of God, the righteousness of God, and the wrath of God are all connected with the gospel. Two reasons are given for wrath being revealed, 1St, inexcusable neglect of the testimony of creation to God's eternal power and Godhead, (verses 19, 20), and 2nd, abandonment of the traditional knowledge of God preserved as late as Noah's day (verse 21).
Ed.-The word Godhead differs from that in Col. 2:9, here meaning deity or the fact there is a God, which is all that can be known by creation. When, however, we turn to God as revealed-(not in nature, but)-in Christ, we learn not merely His theiotes or divinity, but His theotes or deity, or what God is. (See Article "Godhead" B. S., vol. 2, p. 60.) What follows in the rest of the chapter is an exact description in a few strong and energetic words of the whole pagan mythology.
A. S. -We get God giving them up three times, verses 24, 26, 28.
J. M. M. -" Professing themselves wise they became fools," verse 22. Is not this like Rev. 3:17? In verse 21 we read also "neither were thankful," but we see in Chapter 2:4, as also in Luke 6:35, that " God is kind unto the unthankful and to the evil."
C. H. P. -The Revised Version seems clearer in verses 23, 25, where it reads " exchanged," instead of " changed unto." How clearly man's responsibility (" did not like to,") and God's sovereignty (" God gave them up,") are brought out in verse 28.
Ed.-Let us notice also the three words used in verse 30, -" despiteful, proud, boasters." The first only occurs twice (also in 1 Tim. 1:13, injurious) and means insolent in acts, the next word means proud in thoughts, and the last boastful in words. Thus thought, word, and deed are all contrary to God.
C. H. P. -How can the heathen be said to know the judgment of God is against these things, verse 32?
Ed.-In a general way only by the light of their natural conscience. But I think our space is now gone, and as we have come to the end of chapter 1, we had better stop here this month, hoping to take up the rest of the parenthesis to 3:20 in February.
Bible Conversations: Romans 2:1-3:30
Ed.-The subject of our present Conversation forms part of a long parenthesis running from 1: 20, and is introduced to show the state of the heathen, the philosophers, and the Jews at the moment when God saw the full time had come to reveal His righteousness. (1:17). The first half of chapter 2 (1-16) is occupied with "the case of the heathen moralists, and the latter part (17-29) with the Jew.
C. H. P.-What is the meaning of " thou that judgest doest the same thing" connected with " whosoever thou art" which goes before? For are there not many unconverted men who are much better than others as to outward conduct; for instance the Gentiles in verse 14?
Ed.-This is true. But the verse only speaks of those who do practice these things. Of such it affirms that however high their position, in assuming to judge others, they are really only pronouncing a righteous sentence against themselves. The next verse is very beautiful, and is indeed a sheet anchor of the christian faith. When in our ignorance we cannot pronounce how such and such an one will be judged by God, it is a great relief and stay to the soul to know this, " We are sure that the judgment of God is according to truth."
A. E. W.-In verses 3 and 4 the judgment of God is presented for two reasons, viz.:-first for sins committed, and secondly for despising God's goodness and suffering.
Ed.-And thus in verse 3 is shown how man's heart naturally loves sin, and in verse 4 how he slights and despises God's grace; two points which really sum up man's sin in the present day. Those who have heard the gospel will be judged for these two things-their sins, and their neglect of the great salvation that would have put them all away.
C. H. P.-In what way can the goodness of God be said to "lead men to repentance" if they refuse to be led?
Ed.-It is its character. Wrath gives no place for repentance, but goodness does, and will lead to it all who will be led. Man has however, as this passage shows, the fatal power of refusal.
J. M. M.-What a beautiful illustration of this passage is found in the address of Paul and Barnabas to the people of Lystra-"We preach unto you, that you should turn from these vanities unto the living God, which made heaven and earth and the sea and all things that are therein; who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness in that he did good, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness." It also illustrates Rom. 1:19. "That which may be known of God is manifest to them, for God path showed it unto them." Psa. 104 also tells us of these "riches of His goodness."
C. H. P.- How often the word " riches" is used in connection with God.
1. The riches of His goodness. and forbearance and longsuffering. Rom. 2:4.
2. The riches of His glory, Rom. 9:23; Eph. 3:16.
3. The depth of the riches of His wisdom and knowledge, Rom. 11:33.
4. The riches of His grace, Eph. 1:7; 2:7.
5. The unsearchable riches of Christ, Eph. 3:8.
6. His riches in glory by Christ Jesus, Phil. 4:19.
7. The riches of the glory of this mystery, Col. 1:27.
8. The reproach of Christ is greater riches, etc., Heb. 11:26.
What a contrast all these riches are to those of Babylon, Rev. 18:17. " For in one hour so great riches is come to naught!"
Ed.-In the following verses we get briefly but clearly the broad principles of Divine justice and judgment laid down. Men, as such, will be dealt with according to the advantages enjoyed. None who do evil will escape God's judgment. The real difference between right and wrong will be maintained by judgment. God will have reality, and a Gentile who fulfills the law is better than a Jew who breaks it. Verse 6 may be compared with Prov. 24:12.
C. H. P.-How would you answer people if they took up these verses to defend salvation by works?
Ed.-By asking them to read on through at least chapter 4, by which time they will clearly see that whatever else may be doubtful as to the meaning of these verses, it is at least apparent that the apostle does not mean to teach a salvation by works. As is pointed out in John 6:28, 29, the only way to work the works of God, and which He can accept as good is to begin by accepting a salvation without works, by believing on Jesus Christ whom He bath sent. To those who have heard the gospel this verse presents no difficulty, for none can, now that a Savior has been proclaimed by God, turn their backs on Him and tell God they are seeking for " glory and honor and immortality" and are working "good." Respecting the heathen it is plain that they cannot be judged either by the law or the gospel, neither of which have they ever heard, but they will be judged by their conscience. How many it will acquit we must leave with God.
H. S.-But you do not get the thought here that by well-doing you get eternal life, do you? Is it not rather that by well-doing I am to seek for glory, honor and immortality in the eternal state?
Ed.-We do not think the construction of the passage will bear your explanation. What God renders impartially to those who lead godly lives is eternal life, while on the other hand those who live far from Him receive wrath and indignation, etc. It is the laying down of a principle which we also find in Gal. 6:18.
H. S.-Is verse 10 fulfilled in this world?
Ed.-In a general sense no doubt in the government of God we may sometimes find it. But there is no reference to this in the verse which speaks of what God " will render" at the day of judgment. Coming down to verse 14, let us notice the difference between " the law" and " a law," the former of course referring to the ten commandments.
A. K. B.-Why does Paul call it " my gospel" in ver. 16? Ed.-It was the gospel that had been specially committed to Paul to preach to the Gentiles, 1 Cor. 9:16-18.
C. H. P.-Are the Gentiles in verse 14 lost?
Ed.-We cannot say. All that we can say is that no man will be condemned who walks up to all the light God has given him. Whether such a man has ever lived, we cannot say.
C. H. P.-What a contrast (ver. 17) between resting in the law and resting in Christ.
Ed. Yes. Paul found that out and tells us the result in Phil. 3
C. H. P.-What is the meaning of " Dost thou rob temples?'' ver. 22 Revised Version.
Ed.-This might be done in many ways. Mal. 3:8, also Mal. 1 and ii., show some ways in which the Jews did this.
C. H. P. -Do not we christians (as well as mere professors) often cause our God's name to be blasphemed among the unconverted through our inconsistency? Is not " Give none occasion to the adversary to speak reproachfully," a parallel passage to this?
Ed.-Yes. And it is well to try and find ourselves rebuked in such a passage, instead of merely sitting together in condemnation upon others.
C. H. P.-What does ver. 25 mean? Was law-keeping of any use after the death of Christ?
Ed.-Not for salvation. But the apostle is not speaking of this at all. He merely says that the advantage and profit of circumcision was in having the oracles of God. But this was valueless if they broke them.
E.-How verses 28, 29 (and especially the last line of verse 29), when applied in principle to our hearts, cut right at them.
Ed.-Indeed they do. In ways in which many of us little think, we may be regarding the praise of man rather than that of God. A single eye is a great blessing.
G. K. B.-What a privilege Israel had in being the depository of God's written word!
Ed.-And this only increased their responsibility.
G. F.-I think ver. 3 reads better in the Revised Version " For what if some were without faith? shall their want of faith make of no effect the faithfulness of God? "
G. K. B.-How indignantly in verse 4 the apostle repudiates the slightest failure on God's part. The Jew also (ver. 6) was willing enough to allow the justice of God in dealing with the world at large (Gen. 18:25.) "Shall not the judge of all the earth do right?"
Ed.-" And not rather" in verse 8 obscures the sense which is clearly given in the Revised Version "And why not" let us do evil, etc., following on to verse 7.
G. K. B.-Every part of man is corrupt. Throat, tongue, lips, mouth, feet, eyes, and not man merely, but the proud Jew, as the revealed sentence of the law proves. The apostle quotes from the Psalms and the Prophets. The Psalm (53) terminates with an earnest wish that the turning-point for Israel were come out of Zion and their captivity given place to deliverance. The prophecy (Isa. 59) terminates with the declaration that the Redeemer shall come out of Zion. Then both passages in their original connection close their sad account of Israel's sin with the yearning after and the distinct prediction of the future blessing and glory, and the kingdom being restored to Israel. But here these Scriptures are followed by the grace of God to every sinner that believes in Christ.
C. F.-Verse 9 is I think better rendered in the Revised Version, " For we before laid to the charge" etc., this he had done in 1:28, etc.
Ed.-Yes, it is much clearer. Before we close let us notice the force of "every" in verse 19. The great difficulty was to stop the Jew's mouth. It was certain that if they could be silenced, every mouth would be stopped, and having thus brought their own Scriptures to bear upon themselves, all are morally silenced, and the whole world has become subject to the judgment of God.
F.-Do you not think that from verse 10 to the first half of verse 19 may be a parenthesis, and that the reason why every mouth is stopped (v. 19) is because the apostle has already (v 9 being a summary) proved both Jews and Gentiles to be all under sin?
Ed.-The passage would then read thus: " We have before proved both Jews and Gentiles, that they are all under sin;.... that every mouth may be stopped and all the world become guilty before God," and this certainly seems to give greater clearness to the passage. All that we have now therefore to expect is to hear the sentence pronounced, and, ware it not that God is love as well as light, that is what would follow. But as it is, what we hope to hear in our next conversation are the wonderful words of love that God has to say to condemned sinners when once their mouths are fairly stopped. When a sinner's mouth is really stopped half the battle is over. The reason so, many are not saved, is because they will keep talking instead of listening to what God has got to say.
Bible Conversations: Romans 3:21-4:25
Ed.-Last month we had arrived at this point:-That the mouth of every man was stopped, that every one was proved guilty before God, and all that now remained was for a righteous God to pronounce a just sentence on a world of sinners.
A. E. W.-Does not verse 21 Commence as it were the second section of our book, and seem to revert to Chapter 1:17? It is wonderful to see the simple and yet powerful way in which God's righteousness is spoken of? It is well to see that it is God's righteousness; thus it is not by law; this would have been human righteousness, and the law is the rule of that, and was given to Jews only, but this is by faith of Jesus Christ.
Yod.-This establishes the fact that this justification is brought about exclusively by the expiatory work of Christ, and further that the door of grace is opened to the Gentile as much as to the Jew.
Ed.-Let us carefully observe that the first thing stated about the righteousness of God is that it is apart from law (Revised Version), thus excluding absolutely the idea that it can proceed from the law being kept (as is sometimes said) for us by Christ. If the righteousness of God were synonymous with Christ's legal righteousness, it could not possibly be said to be " apart from law?" The next thing to observe (as A E. W. has pointed out) is that it is God's, and not human, righteousness. Now again, if this had referred to Christ's legal righteousness, it was as man He wrought out this, not as God, and this righteousness (though Christ is truly God) would be human.
Before however we are told what the righteousness of God is, its extent is pointed out.
H. S.-We do not then get any sentence pronounced against sinners here?
Ed.-No. The fact of Christ's death, which is the true ground of God's righteousness, has changed all, and the terrible event, which seemed to have closed man's last avenue of escape, and to have filled up the cup of wrath, has been in God's wisdom the very gateway of boundless grace in righteousness, and has placed a cup of salvation in his hand.
A. E. W.-Is not the force of verse 22 That by no other means than by believing in Jesus is there any participation in the Divine righteousness, and also that it was universal in its aspect, but is only made good to such as do believe?
Ed.-" Unto all " may be compared with John 6:33 and "no difference" with Rom. 10:12. " No difference for all have sinned." " No difference for the same Lord is rich unto all."
Nemie-.What is the special distinction between the words "unto all" and "upon all?" In the Revised Version, it is only " unto all. "
Ed.-Does it not point out the fact that although the offer is world-wide, it can only be received by faith?
E.-" Unto all," does not mean compulsion. See Acts 2:14; 1 Tim. 2:4; 2 Peter 3:9. " Upon all" not in all. Sin is in me, but righteousness is put on me.
Ed.-This is true as regards God's righteousness. There is a practical righteousness in Rom. 6 that is in me.
C. H. P.—" Faith of Jesus Christ" seems to be for salvation especially; " the faith of the Son of God" is more as giving power for our daily walk. (Gal. 2:20.)
Yod.-This section takes up the question of sins, and shows how they are covered for those who believe. God's righteousness, typified by the law, and anticipated by the prophets, (Isa. 46:13;56. 1: Dan. 9:16. 24.) is established by the death of His Son on the cross. Are the Revisers correct in omitting " upon all" here? Does it involve a doctrinal principle?
Ed.-We cannot say whether the words should be omitted or not, but as it stands in the Revised Version no doctrinal principle is involved. If it had said it was "upon all" absolutely, then none could be lost. "But let us see what you mean by sins being covered. Let us examine by what wondrous means those very ones who came short of the glory of God in iii. 23 are enabled to "rejoice in hope of the glory of God" in verse 2.
A. E, W.-This expression seems to show that if we are not according to what God is, who is light, we cannot be with Him at all, but are outside His presence altogether.
E.-Why is it " Christ Jesus " in verse 24 instead of " Jesus Christ "?
Ed.-We cannot say, except that it is to point out that it is not merely through Jesus, but through Him not only in death, but resurrection. " Christ Jesus " is used only after the resurrection (about 50 times), never before.
Nemie.—Does propitiation mean the same as atonement? Is it a different word from that in 1 John 2:2 which is often rendered mercy seat? The latter clause seems to be a parallel passage to Acts 17:30.
A. E. W.-I think the word " propitiation" in this verse has the meaning of mercy-seat.
Ed.-The word " ίλασμὀς " in 1 John 2:2. comes from the same root as the word "ιλαστήριον" here, but this word actually occurs elsewhere in the New Testament only in Heb. 9:2, where it is rendered " mercy seat."
The word atonement only occurs in Rom. 5:11 when it ought to be reconciliation, as the word καταλλαγη is everywhere else translated, Rom. 11:15; 2 Cor. 5:18,19. The general scope of the word includes both expiation and propitiation before God (spoken of here), and substitution, the application of the work to the individual sinner. This we see from the Old Testament. Now the use of the same word ίλαστήριον for the cover of the ark in the Old Testament at once explains how (as God says) sins are covered. The ark was not merely a type of Christ, "the law hid within His heart," but in another aspect contained the proofs and memorial of three of Israel's most daring sins viz: the worship of the golden calf, the murmuring against the manna, and against Aaron. When covered by the mercy seat however, sprinkled with blood, God could say that He had not seen iniquity in Jacob, neither had He beheld perverseness in Israel, showing how completely that which was only a type of Christ's blood, covered Israel's iniquities from God's eyes.
A. E. W.—This verse shows us how God could pass over the sins of the Old Testament saints, for in their day God had not been glorified as to the question of sin as He now has been, because Christ had not yet come; in fact He was then before God as the One who should come in due time, and God could thus pass over the sins of the Old Testament saints, now it is no longer forbearance, because righteousness has been manifested in Christ, so that God is just in justifying all who believe.
Ed.-It has been beautifully said that all that the Old Testament saints received was " on credit." We must clearly see the contrast between their state and ours; thus Saints before Christ's death had their sins passed over, or pretermitted (not remitted), through God's forbearance, in view of a coming sacrifice which would declare His righteousness. Saints after Christ's death have their sins put away, because of Christ's finished work which has enabled God to do this in perfect righteousness. I think too we may notice the difference between God's personal righteous character, and the righteousness He imputes to us. We may contrast them thus.
God's personal righteousness: The righteousness of God is manifested (v. 21), and is declared by the propitiating work of Christ (25). That He might be just (v. 26).
Divine righteousness put upon us: The righteousness of God is upon all them that believe (v. 22.) He is the justifier of him which believeth in Jesus.
But we must not linger longer over these interesting verses or we shall never get to the fourth chapter at all.
C. F.-Referring to verse 27 we are also told in Eph. 2:9. that our salvation is " not of works, lest any man should boast."
C. H. P.-What is the difference between "by faith" and " through faith "?
Ed.-" By faith " refers to the Jews, and means not by law; " through faith " refers to the Gentile, and signifies by means of their actually believing, See 1:17.
A. E. W.-Righteousness is still the subject of Chapter 4, but it seems the further thought of resurrection is brought in. Abraham in verse 10 is shown to possess this righteousness (not according to the thought of the Jew as one who had been circumcised, but while uncircumcised) by faith, which faith as is shown in ver. 18-24 was in a God who could cause life to spring out of death.
Yod.-Paul now shows from both Abraham and David that his previous statement of a justification by faith without works is confirmed by them.
F.-And he thus proves by a testimony which no Jew could gainsay, that the principle of justification by faith on which he was now dwelling was not a new thing but as old at least as the days of the one whom they all regarded as their father.
C. H. P.-What is the meaning of verse 2, "But not before God"?
Ed.-Compared with his fellow men he would indeed be a marvel, but before God even such an one would be an unprofitable servant, for he would have done no more than it was his duty to do.
Yod.-In verse 4 the argument appears to be that a man receives his wages as being due to him, and not as a reward. If therefore salvation came by works, it would be no more a gift.
G. K. B.-Verse 9 is not justification by good works, but in spite of evil works. See Psa. 32 The blessedness spoken of in Psa. 1 is God's blessing on a perfect man, and there was but one, the Lord Jesus Christ. There is no blessing for the sinner on these terms.
Yod.-In verse 9 Paul meets another Jewish objection by showing that justification could not be limited to the circumcised, for Abraham was circumcised as a seal of the faith which he had previously.
C. H. P.-Does not the first part of ver. 11 very much resemble 1 Peter 3:21?
Ed.-Yes. Circumcision, however, after all, is but a maiming of the flesh; baptism is a burying of it out of sight altogether.
G. K.B.Verse 12 implies that there is a sense in which Abraham is a father to some in which he is not a father to others.
Ed.-Yes. He is the father of all who believe, but the father of circumcision (or separation to God) of those only who walk in the steps of that faith which he had.
C. H. P.-"Calleth those things which be not as though they were." Does this mean that God looks upon the future as though already accomplished, as in John 17:4, " I have finished the work," etc.?
Ed.-No doubt it does. The important point to notice is that it is in a God of resurrection that Abraham trusted.
G. K. B.—In ver. 20, on the human side all was hopeless, and on God's side there was His word alone. Was not the faith of all the Old Testament saints in promises merely, while we have the finished work of the Lord Jesus to rest on?
C. H. P.-We are twice told that Abraham believed that God was "able." " Able to perform what He had promised,' "able to raise Isaac from the dead," Heb. 11:19.
E.-How beautiful and correct is the order in Jer. 9:24, " Loving-kindness, judgment and righteousness!" Love was the source (Titus 3:4-7), judgment the only possible way (Matt. 26:39-42), and righteousness the declared result (ver. 22).
C. H. P.-How this chapter destroys all the foundation of popery! It seems especially to cut at the root of the doctrine of justification by works, while Hebrews shows how wrong sacrifices (such as the mass) now are, also priestly absolution.
Yod.—There has always been great confusion in my mind as to whether Christ's death or resurrection were atoning. Must the two go together as distinct parts of the one great work? or is the resurrection God's acceptance of the great sacrifice without which we should be yet in our sins? (1 Cor. 15:17.)
Ed.-The atoning work of Christ was completed when He cried " It is finished." Resurrection is the proof to us of God's acceptance of it. Hence our faith (ver. 24) is in the God who raised up Jesus, for if He raised Him up who bore all our sins, God can have nothing against us.
Let us especially note why resurrection is brought in here, (Chapter 4) and not even named in Chapter 3 There the apostle is laying the great foundation of our righteousness in the fact that God is propitiated, and His justice satisfied on the question of sin by the sacrifice or blood (iii. 25) of Christ. Here it is our side of the question, and the proof to us that God is satisfied, is the resurrection of Christ.
If we compare the 25th verse of each chapter we shall find in Chapter 2; it is a question of propitiation and a manifestation and vindication of God's righteousness, whereas in Chapter 4 it is a question of substitution. Christ was delivered for my offenses, and raised for my justification. These two points constitute atonement, but we get God's side presented first, and our side afterward, just as in Lev. 16 we get the blood carried into the holiest before the sins are borne away by the scapegoat forever. We too often forget the first, and insist exclusively on our side of the question, forgetting that, if no sinner had ever been saved, God would still have been glorified by the work of Christ. As our Conversation is already so long, we shall be obliged to leave Chapter 5 till next time.
Bible Conversations: Romans 7
Queries, expositions, comments original or selected, references of all sorts, parallel passages and other notes on Rom. 10; 11. can be sent by any subscriber, addressed " B. C." Editor of B. S., 27 Paternoster Square, E. C., on or before the 25th instant.
All communications must be brief and pointed, diffuse commentaries on the whole Scripture being avoided. The papers sent may be shortened, or omitted wholly, or in part, at the discretion of the Editor. No communications can be returned, but each will be acknowledged at the head of the Conversation.
Communications have been received from E. H. S.-G. K. B.-Yod.- A. M. 11.-C. H. P.-E. B.-E.
Rom. 7
G. K. B.-We may subdivide this chapter as follows:-
1. Simile of two husbands, ver. 1-6; 2. Is the law sin? I 12; 3. Is the law death? 13-16; 4. Discovery of the two natures, 17-23; 5. Deliverance, 24, 25.
III. Sins dealt with 3:21-5:11 1. Propitiation
a. Blessing by faith (Abraham)
b. Blessing by faith (David)
c. Blessing apart from the law
d. Blessing applied to us
a. Normal Christian position
1. Abstractedly, Adam and Christ
3. As connected with the law
a. Simile of two husbands
d. Discovery of the two natures
V. Complete, triumphant deliverance
1. The Spirit, as life in us
2. The Spirit, as a distinct indwelling Person
3. God for us in everything
G. K. B.-Death is the grand principle. As with sin, so with the law. We cannot have both Christ and the law.
Yod.-The apostle, in this chapter, shows not merely that we possess a new nature, but that this nature is dead as regards its relationship to the law. Till we realize our true position, if we believe ourselves under law, it makes us miserable, for we know good and evil, but cannot perform the good nor resist the evil.
A.M.H.-This chapter seems written to adapt to the Jews the same truth which, in the foregoing chapters, is written for the Gentiles. Here it is " for them that know the law," and uses a figure more especially adapted to- them, but it is the same truth as is taught in the foregoing—viz. that the believer's members (his whole body) are the Lord's, and should be devoted to His service. Chapter 6:12,13, and 6:5, 6.
Many persons say, such an one is in the seventh of Romans, or that every one must pass through the seventh of Romans. Do you not think this is an error, against which this very chapter is directed? Paul often spoke in the first person as a figure; see 1 Cor. 4:6. But even if he really had gone through this, it was because he had not then the full light he afterward had. Why, when we are told, " Now ye are delivered from the law," "ye are dead to the law by the body of Christ," must we go under it, to go through an experience which is not really Christian, and from which Paul shows us the way of deliverance?
Ed.-We quite agree that if we accept the truth as taught in God's word, we do not wish to put it to the proof, but, as a matter of fact, there are few Christians who have not at one time or other practically passed through some part, at any rate, of the close of the chapter.
C. H. P.-It certainly seems from verse 1 That this chapter is addressed to Jews. How far would it apply to us? Could we take up verse 4, 6, &c. since we were never under the law.
Ed.-Only in a general way. It is curious how anxious many Christians are to put themselves under law when in the first place they were Gentiles who had no law, and in the second even had they been Jews, they have become dead to it by the body of Christ.
E. H. S.-Are not there two interpretations of the meaning of this chapter? (a) Paul speaking personally in two ways, from 7-13, in past tense describing his unregenerate state, and 14-24 the feelings and actions of his renewed nature. (b) That Paul is simply describing the powerlessness of the law, in contrast with the power of the gospel, and showing the state of man under grace, and that to suppose Christian experience is described is to make his argument self-destructive, as proving the inefficacy of gospel and law.
Ed.-We will consider this question a little farther on. I think G. K. B.-has something to say to us about it. E.-What answers to the woman in ver. 2?
Ed.-Does not ver. 4 tell us?
G. K. B.-In ver. 4 the image is changed in its application it is not the law (the husband) that dies, but we.
Yod.-Yes. How careful the apostle is not to imply that the law is dead, but that we are dead to the law. What is the distinction between νεκρος here and in verse 8, and αποθνησκω in ver. 2, 6, 9? Does not the former imply utter helplessness, as a lifeless carcass, the latter being a weaker form of expression?
Ed.-The former is a stronger word, and only applied to that which is dead, the latter to that which can die.
E. B.-Ver. 6 should read " being dead to that wherein we were held" (as in Revised Version). The law is not dead, but I am.
G. K. B.-See also Gal. 2:19. The flesh, the law and the world are correlatives, and the Christian belongs to none of them, but to Christ and to Him risen from the dead. Death to law, as well as to sin, is the fruit of Christ's death and resurrection and the privilege of the Christian. The law lives to condemn every living soul, who pretends to a righteousness of his own.
Ed.-We now approach the so-called experimental verses on which E H. S. has touched, and it is of importance to understand whose experience they represent.
G. K. B.-It has been assumed that the experience described in these verses is that of either a natural man or a Christian. This is an error. It is the case of one born again, but not yet in conscious deliverance. Hence being jealous of God, but ignorant of the full place in which redemption sets the believer, such a soul places itself under law, and the operation of the law is therefore exhibited to us. There is an awakened conscience, but no power. If the new nature were not there, such experience could not be; but if the Holy Ghost were there, power would follow, as in Chapter 8.
Ed.-It is not then really any individual person that is speaking, least of all Paul; but he is putting the case for greater vividness in the first person, and the subject is the judgment of a nature, but a nature which till I know redemption (ver. 20) is myself to my conscience. We may remark that the will is supposed always right, and yet good is never done. This is not the Christian state. We can do all things through Christ who strengthens us. Further, the man is here a slave, in Chapter 8:2 he is set free. In verse 5 we are supposed to be in the flesh, not so in 8:9. If a man be not dead with Christ he is fully in the flesh. But even if he be dead and does not know it, his mind and conscience are on that ground with God.
C. H. P.-What does it mean, "I had not known sin but by the law? Does it not appear at first sight to contradict Rom. 2:12,14., 15? and what is meant by " without the law sin was dead"?
Ed.-Does it not mean sin in its very root, in its inward workings? Gross sins all can discern, but the hidden principle of lawlessness in the human heart (which is sin) is immediately called forth by any restraint, and it is the restraint, or law, which reveals it. Without the law, sin lay as it were dormant, at least its more subtle forms.
C. H. P.-I can never understand verse 9. Is not, a Gentile as dead in sin as a Jew?
Ed.-A person can go on pretty well in his own sight at any rate, as long as he is left alone. But when a perfect Divine standard is brought to bear upon all his ways, they are seen at once in a very different light, and he sees at once that with such a standard, which only provokes while it condemns the sin within him, which he feels powerless to resist, there is nothing before him but death. Thus though a Gentile may be as dead in sin as a Jew, his transgressions have not been brought home to his conscience in the same way. It is not here speaking of facts abstractedly before God, but only of the way in which they are felt and estimated by the quickened, but not delivered conscience.
E. B.-The law skews me what I am, but does not give me power to do the right.
Yod.-Paul might have had some such experiences as here described during the three days, Acts 9:9. He uses the pronoun "I" in several cases such as Rom. 3, 1 Cor. 4; 10.
Ed.-Observe how in verse 7 the question is asked, " Is the law sin?" and that being answered in the negative, how the further question is asked in verse 3, "Is the law death?"
C. H. P.—Verse 14, "Sold under sin," Ahab is an example of this; he "did sell himself to work wickedness in the sight of the Lord," 1 Kings 21:25.
Yod.-This is also written of the children of Israel, 2 Kings xvii. 17.
E.-The law may well be compared to a mechanical tool, such as a plumb line, a square, or level, or rule; it shows how far the work is from being upright or square.
C. H. P.-Is the one speaking in ver. 14 in the same state as in ver. 15? Because in ver. 15 he seems to be a converted man possessing the new nature.
G. K. B.-" We know," is proper christian experience.
Ed.-Yes, and the "I" is not. It is the hypothetical experience of a soul that has the instincts of a new life without the liberty, or, in other words, the possession of it without the knowledge of the power. It is not, as has been said, the experience of an unconverted man, neither is it true christian experience.
G. K. B.-" I" and " we" are used 42 Times. What is wanted is not a better self, but deliverance from self.
E. B.-At last in verse 18 I learn there is no good in me. What a long time it takes to learn this; but, having learned it, now I can look to Christ for help.
Ed.-Yes, but observe that first he learns that the " me" is not here self after all, but the flesh.
Yod.-In verses 13-25 the apostle learns four things. 1. That in his flesh there is no good thing. 2. That the flesh is not himself, for he hates it. 3. That the flesh is too strong for him. 4. That there is a Deliverer.
Ed.-Yes, it is indeed a grand discovery when I find out that the old nature is no longer "I" at all. In verse 20 we get, now if I (the old nature) do that I (the new nature) would not, it is no more I (myself) that do it, but sin that dwelleth in me.
C. K. B.-But though the "I" is renewed, it is powerless without the Spirit.
Ed.-Yes; it is an immense lesson to learn that we have not power. Thus taught, the man ceases to look to being better, or to doing; he has learned what he is, and looks for deliverance. The moment God has brought him to this, then all is clear. He thanks God, through Christ our Lord.
G. K. B.-Whenever we are without strength Christ is always our resource. (Chapter 5:6.)
C. H. P.-What is the exact meaning of the word " mind" in these verses?
Ed.-The man's desire or true will, in contrast to his acts, which he feels are contradictory to it.
G. K. B.-The Spirit of God takes care, in the closing verse, to guard the soul against the illusion that the flesh is changed for the better. If the flesh act at all. it can only sin.
E.-Are we not as to our state of soul often under the law, or rather under our old self, while as to our doctrinal knowledge, we have died and risen, and are seated in Christ where He is. How is it?
Ed.-When once we have really grasped the truth of verses 17 and 20 in our souls I do not believe we ever lose it again. Two things are necessary for liberty. One is to see that we are free, that the flesh is not ourselves at all, and the other is to walk in the power of this in freedom. But we must leave the full' development of the blessings of freedom to the next chapter. Up to this we have learned that at any rate we are no longer slaves to sin, or under the law.
Bible Conversations: Romans 8
Queries, expositions, comments original or selected, references of all sorts, parallel passages and other notes on Rom. 12 can be sent by any subscriber, addressed " B. C." Editor of B. S., 27 Paternoster
Square, E. C., on or before the 25th instant.
All communications must be brief and pointed, diffuse commentaries on the whole Scripture being avoided. The papers sent may be shortened, or omitted wholly, or in part, at the discretion of the Editor. No communications can be returned, but each will be acknowledged at the head of the Conversation.
Communications received from Yod,-H. S.,-Iota,-C. H. P.,- Nemie.-G. K. B.
Rom. 8
Yod.-There are three distinct divisions in this chapter. 1St. The inward effect of the living power of the Spirit of God in our souls-down to 13th verse. 2nd. The personal presence of the Holy Ghost in us-down to the 29th verse. 3rd. From the 29th verse to the end of the chapter, all the saving power of what God is, according to His counsel, for us outwardly, not looking at His work within the soul, but maintaining it to the end:" or more briefly, 1St, there is that which God has done with me, 2nd, what God is in me; and 3rd, what God is for me.
Ed.-Can any one else give us another division?
K. B.-In the first three verses of this chapter we have the results of chapters 5-7. In the first verse we have the results of Chapter 5, as in the second Adam, then the displacing of the Adam nature by our being dead in Christ by the power of the Spirit of life in him. In the 2nd verse we are as in the 6th chapter, dead to sin and alive to God through Christ. In the 3rd verse as in the 7th chapter, dead to the law. There is no power for walk till the question of condemnation is settled.
H. S.-What a blessed position to realize the first clause of the 1St verse, "There is therefore now no condemnation to them which are in Christ Jesus." What does the second verse teach? what was the law of the Spirit of life in Christ Jesus? Is the law of sin and death the ten commandments?
Iota.-The Revised Version omits the words " Who walk not after the flesh but after the Spirit," though we get them in the 4th verse. This seems an improvement, as the point here is not the Christian walk at all, but that because we are in Christ Jesus and have thus been made free from the " law of sin and death," by the law of the Spirit of life in Him, therefore here is no condemnation for us.
Ed.-Then as to the latter part of H. S.'s question, we must remember the word law is often used to mean the principle, and in verse 2, the principle of grace and life is opposed to the law of sin and death. Before going further, we would do well just to survey the last five chapters we have read. They form, as a whole a striking comparison in our salvation to the great salvation wrought by God for the children of Israel in delivering them from Egypt. Let us first briefly compare them.
G.K.B.-In Chapter 3-8 we get the seven stages of blessing foreshadowed in Exodus Chapter 12-15 as follows 1. Ex. 12:13; Rom. 3:25. The blood of atonement before the eye of God.
2. Ex. 12:22; Rom. 4:24, 25. Sprinkling or appropriation by faith, without which neither the death of the Lamb in Egypt, nor of Christ on the cross, is of any avail to the sinner.
3. Ex. 12:11; Rom. 4:12. Measure of separation and pilgrim character (girded loins and staff) even before the Red Sea.
4. Ex. 13:21 Rom. 5:5. The pillar of cloud (God's presence with His people by the Spirit) here after the passover, Rom. 3, and before the Red Sea, Rom. 6.
5. Ex. 14, Rom. 6. As the Red Sea -delivered the children of Israel from Egypt and from Pharaoh so the death of Christ delivers me here from sin as a nature (1-14) and as a master (15-22).
6. Ex. 19, Rom. 7. Sinai looked at anticipatively here, deliverance from the law.
7. Ex. 15, Rom. 8. Song of praise after a full knowledge of the salvation of God.
Nemie.-Jesus said, "I am the way, the truth, and the life," John 14:6. The Holy Spirit is the Spirit of God (Rom. 8:9); then Spirit of Life (Rom. 8:2) and the Spirit of Truth (John 14:17).
Yod.-The weakness here was not in the law, but in the man with whom it had to do. The power was there, but there was nothing upon which to exercise its power, and so it remained inert. The fault lay with the material, not with the workman: the workman was skilful, but the material was useless.. The law held up a perfect standard, but man on account of his sinful nature could not come up to it. However, what was impossible for the law to perform, God accomplished by the sacrifice of His Son-the just for the unjust.
G. K. B.-The law was not at fault, it failed through the weakness of the flesh. God has condemned sin in the flesh and this gives real liberty to the Christian; not liberty to sin, but liberty from sin.
Nemie.-Though in the likeness of sinful flesh, Christ was pure and holy. That Holy Thing (Luke 1:35). He was without sin (Heb. 4:15); knew no sin, (2 Cor. 5:21; did no sin,"(1 Peter 2:22).
Yod.-It is very plain here that the believer has not lost the fleshly part of his nature, seeing it is yet a possibility for him to " walk after the flesh." It is well to remember that the flesh either assists or hinders our communion. For instance, I may have an envious nature. If I indulge in envy, my communion' is lost: but, knowing how displeasing such feelings are to God, I may fly to Him for grace to keep them in subjection; and thus the overcoming of my sinful nature becomes a stepping-stone to the presence of the Father.
G. K. B.-Verse 4. The apostle is dealing with the walk here, and there are two principles of walk,-after the flesh-and after the Spirit.
Ed.-Let us notice that absolute righteousness before God, through Christ's death on the cross in verse 3, and practical righteousness in my daily life in verse 4 go together. Though not under the law the Christian does not break it, but fulfills it, (that is when walking aright) not merely in the letter, but in the fullness of the Spirit.
G. K. B.-Verse 5. There are two principles here, each having its own object. The spiritual man obeys the tastes and dictates of the Spirit instead of the flesh. In verse 6 the Revised Version reads "the mind of the flesh and the mind of the Spirit." There are two kinds of peace, "of conscience and of heart."
Nemie.-In 1 Cor. 2:14 we read "The natural man receiveth not the things of the Spirit of God." "Without faith it is impossible to please God," Heb. 11:6. Faith is the fruit of the Spirit, not of the flesh or natural man, see Gal. 5:22.
G. K. B.-Verse 9. The Apostle does not say " The flesh is not in them." All the Spirit delights in characterizes them before God, although there may be much failure in carrying it out. If I have the new nature only, that gives good desires, but I do not accomplish them as in Chapter 7, but "if so be that the Spirit of God dwell in you "; He who is really God dwells in us to give us power to accomplish those desires.
C. H. P.-What is the meaning of the last clause in this verse 9? Is it the same as the indwelling of the Holy Ghost? It is said first " the Spirit of God " and then the " Spirit of Christ " What is the difference?
Ed.-You see the chapter is divided thus. Ver. 1-15. the Spirit as the new life in us; ver. 16-27 the Spirit as a distinct person is dwelling with our Spirit; and 28-39, God f or us (instead of in us, hence no sanctification in ver. 30) In verse 9 therefore the Spirit is the new life. It is God's Spirit it is Christ's Spirit, nay more, (verse 10) it is Christ Himself (See also Col. 3:4).
C. H. P.-Will you please explain " The body is dead because of sin."
Ed.-In verse 2, I am in Christ, and the result freedom; here Christ is in me, and the result the death of the old nature or body of sin.
G.K.B. Ver. 10.-We get Christ's presence in connection with his people in three ways:-1St, continual; 2nd, conditional; and 3rd, corporate. In verse 10 continual in dwelling as life, common to all christians. In John 14:23 conditional promised to those who keep His word. In Matt. 18:20 corporate and conditional on being gathered to His name.
Yod.-Here we get an answer to Rom. 7:24. Our mortal bodies will be delivered by resurrection, when they will be fashioned like His own glorious body.
G. K. B.-Verse 11. Revised Version reads "through" or "because of" His "Spirit that dwelleth in you." He is the witness that the mortal body shall be delivered in due time.
Iota.-What is the force of the change from " Jesus" to " Christ" here?
C. H. P.-When the Lord's own resurrection alone is spoken of in the beginning of this verse, He is called Jesus; but when it is His resurrection in connection with ours, later on in the verse, He is called Christ, the name He bears as our risen and glorified Head.
Yod.-Though we are not debtors to the flesh, we are no said to be debtors to Christ, or the Spirit, or the Father; for that would be the bondage of law.
C. H. P.-Were the Corinthians who had fallen asleep (1 Cor. 11:30) examples of verse 13, and the sin unto death in John 5:16?
Ed.- We should think so.
Yod.-Is there any distinction between the application of " sons of God" and " children of God" to believers?
Ed.-Yes, sons (ὑιός.) only occurs here and Gal. 3:4; Heb. 2:10; 12:7; 2 Cor. 6:18. " Children of God" in ver. 16 is quite distinct. We are "sons" by adoption; " children" by birth. The former is more than a relationship, it is a special privilege and is connected with heirship, the latter is relationship.
Nemie.-What is the meaning of Abba?
Ed.-It occurs thrice Mark 14:36; Gal. 4:6. It is the special privilege of " sons," to use the same language as the Son of God. It is Chaldee (or Hebrew) and Father is Greek, so that Jew and Gentile are both heard in the universal Christian cry of " Abba, Father."
G. K. B.-Verse 16. His witness to our spirit is-that we are the children of God-if children then heirs, and this accordingly leads, as connected with the deliverance of the body, to tl e inheritance we are to possess. We are joint heirs with Christ. The Spirit is the spring of our joy, verse 23, as well as the power of sympathy in our sorrows, verse 16.
Ed.-Notice here the Spirit of life (verse 2), of God (verse 9), of Christ (verse 9), of resurrection (verse 1), of adoption (verse 15), of witness (verse 16), and of intercession, (verse 26). Seven in all.
C. H. P.-How closely the sufferings and the glory are connected in Scripture These are very much the same in 2 Cor. 4:17, also Peter. "The sufferings of Christ and the glory that should follow." " A witness of the sufferings of Christ, and also a partaker of the glory."
G. K. B.-Verse 2 I. " Liberty of the glory," Revised Version, we have the liberty of grace now. In verse 23, as far as the body is concerned we are connected with the Creator. In verse 24, the hope refers to the body.
C. H. P.-What is the meaning of " We are saved by hope"? Is "by" or "in" the true reading here? The Revised Version in the appendix gives " in."
Ed.-We think " in" is better. It refers to the fact that the salvation of the body is still future.
Nemie.- Some one has remarked that in chapter vii. we have the groanings of an undelivered soul, but here the groanings of an undelivered body.
G. K. B.-Verses 26 and 34. The Spirit down here (verse 26) and Christ in glory (verse 34) both make intercession for us.
C. H. P.-God created man in His image, after His likeness; but after the fall, Adam's son was in his own image, after his likeness. We were predestinated to be conformed to the image of His Son; (we shall be like Him, for we shall see Him as He is) and even now, we have the earnest of that in the new man, which is renewed in knowledge after the image of Him that created him." Col. 3 To. We are now in Adam's image and likeness in our bodies, are we not? but in God's image in our new nature.
Yod.-Why is sanctification omitted here?
Ed -We have already given one reason, perhaps there are others.
G. K. B.-Verse 29, 30. Our responsibility was as children of the first Adam, the purpose of God concerning us is in connection with the second. This purpose He pursues and accomplishes."... "whom He justified them He also glorified " He carries it on to the end. We have nothing here of " sanctifying" that is the work of the Spirit in us.
Nemie.-What a contrast in ver. 32 between man and God! If man gives some great gift, he argues often that he cannot therefore do more. But my God bestows the greatest of all gifts, and therefore can " also freely give us all things."
Ed.-Let us also observe the magnificent way in which as it were the gauntlet, or challenge, is thrice thrown down in the face of the enemy, in verse 33 by God, in verse 34 by Christ, and in verse 38 by the Holy Ghost.
Nemie.-In verse 26 we find the Spirit making intercession on earth in, and for, the saints; in verse 34, we get Christ in heaven, at God's right hand, interceding for His people.
C. H. P.-In speaking of no separation from the love of Christ, Paul mentions earthly and temporal things:-" famine," `sword," in speaking of the love of God, he mentions spiritual powers " death," " angels " &c. what is the reason? Is it because the Lord Jesus has been a Man upon this earth, and knows so well what earthly trials are?
Ed.-These things in verse 35 are lesser things; those in verse 38 greater. It is thus the apostle works up his subject to the glorious climax for all reached in verses 38, 39; and here we must now close our present Conversation, each one of us sincerely longing to know more and more of the wonderful spirit of triumph and confidence these closing verses breathe.
Bible Conversations: Romans 9-11
Queries, expositions, comments original or selected, references of all sorts, parallel passages and other notes on Rom. 13, 14 can be sent by any subscriber, addressed " B. C." Editor of B. S., 27 Paternoster Square, E. C., on or before the 25th instant.
All communications must be brief and pointed, diffuse commentaries on the whole Scripture being avoided. The papers sent may be shortened, or omitted wholly, or in part, at the discretion of the Editor. No communications can be returned, but each will be acknowledged at the head of the Conversation.
Communications received from Yod,-T. H.,-Edo,-C. H. P.,- E.M.B..-G. K. B.
G. K. B.-We now enter on a new section of the Epistle, in chapters ix.-xi. the main object of which is to reconcile the indiscriminate call of the Gentiles and Jews with the special promises made to Israel.
Ed.-Yes, and it may be well before going into the chapter just to give an outline of their contents.
A. In selecting the line of promise
B. In showing mercy or hardening
C. And therefore preached
A. Proved by spared remnants
B. Proved by Gentile call being merely conditional
C. Proved by final salvation of Israel
Yod:-Paul has been showing the Jews to be as bad and even worse than the Gentiles, but the question would now arise as to God's promises to His ancient people, and in the ix., x., and xi. chapters he treats of this subject. In chapter ix. he first recalls their privileges, and then shows that they are not hereditary, but of sovereign grace.
G. K. B.-In verses 1-3 it is plain that the apostle is here alluding to the love Moses had proved so well, and his ardent heart had loved them as much as Moses who would have been "blotted out of God's book" rather than not see them forgiven. Love makes the most of what is possessed by its object. All divinely conferred privileges were really theirs.
Yod.-Compare as to verse 3 Moses' prayer in Ex. 32.32. Does not this mean that Paul wished himself eternally lost for their sakes?
Ed.-The language, as was frequently the case with this apostle, was certainly amazingly strong. We cannot, however, take it as deliberately and literally meant, but rather as expressive of his strong affection.
G. K. B.-v. 4, Israelites. Alluding to the divinely conferred name of victory with God and man, which they derived from their father Jacob.
The adoption. The name Jehovah deigned to call them by in His summons to Pharaoh, " my son, my firstborn."
The glory. The Shechinah or glory cloud, which led out the people from Egypt, through the wilderness into Canaan.
The covenants. Those solemn covenants, which God made first with the fathers, but assuredly including that which He will make in the latter day with the sons.
The lawgiving. Before which all the boasts of ancient and modern times are as nothing, compared with the blaze of glory at Sinai, or the marvelous condescension which deigned from the tabernacle to treat of their least as well as their greatest matters.
The service. The ordinances of worship, the only ritual with its priesthood which God ever instituted for a people on. earth. Next the _promises, naturally followed by the fathers, and all is crowned by the Messiah.
C. H. P.-" To whom pertaineth the adoption." Will you please explain the difference between this adoption, and the adoption into which we are brought.
Ed.-The adoption of Israel was national, not individual, ours is individual not national.
T. H.-What am I to understand by " the children of the-promise? "
C. H. P.-Was it only the true believers who were " children of the promise? "
Ed.-The "children of the promise" refers to Isaac's descendants, in contrast to Abraham's other children, verse 9 shows this. The object is not to give the verse a spiritual meaning, but to show that God chooses whom He will.
G. K. B.-The natural seed were not heirs, because they were the natural seed. Ishmael was the natural seed, but sovereign grace maintained its prerogative. The Jews themselves therefore, to exclude the Ishmaelites must fall back upon the promises to the line of Isaac. Promises therefore, and not mere descent decide.
Ed.-It is curious how the Jews should have overlooked this fact in their own history.
G. K. B.-In verses 10-13 there follows a closer instance, that of Rebecca, who bore to Isaac two sons, and God revealed His purpose respecting the younger or lesser of the two, before either had done good or evil.
T. H.-This tenth verse demonstrates the great sovereignty and elective purpose of God in accomplishing what He intends by means of these examples, Jacob and Esau.
Yod.-If they objected that Ishmael was born of a slave, here were two of one mother. And one was chosen, not on account of a righteous life, for he was not born, but, in grace to inherit the promises. So the Jews were obliged either to admit God's sovereignty, or to acknowledge that Ishmaelites and Edomites participated in the promises.
Edo.-Was it owing to Rebecca's knowledge of this that she acted as she did in Gen. 27, was she by faith obeying the Lord?
Ed.-We could not say that Rebecca had such spiritual discernment as this would imply.
T. H.-What is the explanation of " Jacob have I loved, but Esau have I hated? "
C. H. P.-I can never understand the latter half.
Ed.-We should understand it better if we remembered that the fact that Jacob was loved is seen in the first book of the Bible, according to God's electing grace, whereas the fact that Esau was hated is not stated till Malachi, when Esau had fully proved what he was.
G. K. B.-If God had not retreated into his own sovereignty and said " I will have mercy on whom I will have mercy" all Israel except Moses or Joshua would have been cut off at Sinai. That sovereignty God would now use in favor of the Gentiles, whom He called along with the Jews.
T. H.-Verse 15. God can use His prerogative as He pleases. He can bestow His favor on whom He chooses. He will do no wrong to any of His creatures.
Edo.-Verse 16. Is it not restful to remember our utter dependence on our Master for everything? If we are "willing" we know it is His working in us made us so. Phil. 2:13. Compare this verse with St. Paul's Phil. 3:9, " That I may be found in Him, not having mine own righteousness, but the righteousness which is of God by faith." What a rest when we can say from the heart:-
I'm a poor sinner and nothing at all,
Jesus Christ is my all in all!
The very Rock which might have been "as an hiding place from the wind, a covert from the tempest," is to some instead a stumbling stone and a rock of offense.
G. K. B.-There is the unqualified assertion of God's power to make vessels of dishonor, if He pleased, but careful avoidance of the thought that He had made any.
T. H.-Please explain verse 22, " which He before prepared unto glory."
C. H. P.-Verses 22, 23. " Vessels of wrath fitted to destruction." It does not say " which He had fitted," but in speaking of the vessels of mercy, it says " which He had afore prepared unto glory." We are told of "vessels of wrath," and " vessels of mercy, vessels to honor, and vessels to dishonor." How much less we should) think of ourselves, our rights, and our doings, if we realized that we are only vessels in the Master's hand, and not independent actors!
Ed.-The expression " before prepared unto glory" refers to God's electing grace.
T. H.—I should be glad of an explanation of verses 23 and 24.
Ed.-It is well to note that the verb "prepare" in verse 22 is in the passive voice, in verse 23 in the active. Compare Matt. 25:34, 41. Verses 23, 24 refer to the calling out of Jew and Gentile by Paul's gospel.
C. H. P.-Verses 25, 26. It is evident that verse 25 the apostle interprets of the future call of Israel, the reinstatement of the people of God on a better footing than ever, in sovereign grace; but he also applies verse 26 to the Gentiles. Thus all is here set out in the most orderly method. " Even us, whom he bath called, not of the Jews only, (shown in ver. 25), but also of the Gentiles" (referred to in ver. 26.) " And it shall come to pass that in the place where it was said to them, ye are not my people, there shall they be called the sons of the living God." Consequently sonship is far more characteristic of the call of the Gentile than of the Jew. Thus in the change (not a little one, as I was going to say, but very great indeed), in the avoidance of the expression "people," and the employment of " sons," God, intimates by the prophet that when He was going to work in grace, He would work worthily of His name. He would bring the Gentiles not merely into the place of Israel, but into a better standing.
G. K. B.—From ver. 27 the apostle confirms his reasoning by positive quotations from the prophet Esaias declared that a remnant should be saved. They had sought righteousness, but by their own works and rejected Christ, stumbling at the stumbling stone, while the Gentiles who sought it not had come in under mercy for " whosoever believeth on Him would not be ashamed."
C. H. P.-Verse 27 seems much clearer in the Revised than in the Authorized Version.
Ed.—Lord of " Sabaoth" in verse 29 means Lord of " Hosts." See also James 5:4.
In closing our brief remarks on this interesting chapter it is well for us to remember that whereas the doctrine of God's positive electing grace is clearly taught, the contrast to it is not, as many think, the doctrine of reprobation, but the beautiful picture of verse 22 of God's endurance with much long-suffering.
Bible Conversations: Romans 10-11
Queries, expositions, comments original or selected, references of all sorts, parallel passages and other notes on Rom. 15 xvi. can be sent by any subscriber, addressed " B. C." Editor of B. S., 27 Paternoster Square, E. C., on or before the 25th instant.
All communications must be brief and pointed, diffuse commentaries on the whole Scripture being avoided. The papers sent may be shortened, or omitted wholly, or in part, at the discretion of the Editor. No communications can be returned, but each will be acknowledged at the head of the Conversation.
Communications received from Edo,-C. H. P.,-A. E. W.,-G. K. B., -E. M. B.
Rom. 10
A. E. W.- Does not the doctrine of this chapter refer to what is taught in Deut. 30? where, having been driven out consequent upon their breaking the law, they were no longer the people of God on the ground of their obedience. But what grace might do (the secret things of Deut. 31:29) remained with God, but revealed to faith.
G. K. B.-Verse 1. R. V. reads " for them" instead of " for Israel"; which is more expressive of affection than the common text.
Ed.-Yes; and the correction makes the chapter follow on naturally after the end of the preceding one.
G. K. B.-Verse 2. Zeal for God (R. V.) They had zeal for God, but not the knowledge of His ways.
Ed.-A great proof of the error of those who hold that it does not matter much what a man holds so that he is really in earnest. Earnestness in error is of no use.
G. K. B.-Verse 3. They were ignorant of God's righteousness, revealed in the gospel. Man's merits composed the basis of their hopes, eked out by Divine promises, priesthood, rites, and observances. Messiah himself was regarded as the crown and complement of their privileges; not as a suffering substitute, and a Savior. They saw no ground of righteousness on God's part, by virtue of the redemption that is in Christ Jesus. The grace of the Savior by His work enables God to act righteously in accounting just, us who believe; while it humbles us who own the truth of our utter sinfulness, instead of leaving us to gratify self by setting up a righteousness of our own, and hence keeping us from submitting to His righteousness in Christ as the sole ground of justification before Him.
Ed.-Observe how the subject of God's righteousness reappears here. It has not been mentioned since Chapter 3:26.
G. K. B.-Ver. 5-9. Faith applies when all is lost under law, and its righteousness is impossible.
A. E. W.-The word of truth is in ver. 9, " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved."
Edo.-Verse 9. "If thou shalt confess." Do we remember, in pleading the promises, that there are conditions for us to fulfill? May not our want of realizing them more arise from our not realizing the " ifs "?
G. K. B.-Verse 9. Confession with the mouth is put first, not as the most important, but as that which comes into notice to the praise of Christ.
A. E. W.-Is not the word " heart," and " mouth," in contrast with law, which was doing or not doing, upon which ground they had no righteousness (nor any other man), but by faith? How much more difficult this 9th verse must have been for a Jew than even for a Gentile; because the fact of being particularly guilty of His death enhanced their condemnation, which they acknowledged, by believing that God raised Him from the dead. Is not this particularly demonstrated in Paul's ministry? because we find in the Acts that nearly all his persecution amongst the Jews arose from his testimony of the resurrection of Jesus. (Chapter 17:3-5;18. 5, 6; 22:20, 22; 23:6; 24:4-16; 26: 6, 7; &c.)
E. M. B.-In Chapter 3:22 we have " no difference," in that " all have sinned "; here we have " no difference," in that " the same Lord.. is rich unto all that call upon Him." Sin had placed all on a like footing before God; grace raises up all alike, through faith.
A. E. W.-In ver. 14. "they" refers, I think, to Gentiles; because, the Jews being hedged in, the Gentiles were hedged out: so that the Jew considered the Gentile neither knew nor heard anything about the true God.
G. K. B.-v. 15-21 The law, the psalms, and the prophets all told of Israel's rejection of grace and the bringing in of the Gentiles.
Edo.-Verse 17. How encouraging this verse to workers for Christ! " Faith cometh by hearing": then let us be "the voice," causing others to hear. None need tremble to enter the ranks as His servant with this simple service. We have only to read the Word, and the Holy Spirit does all the rest.
C. H. P.-Ver. 18. What is the meaning of this verse of Col. 1:23: "the gospel... which was preached to every creature which is under heaven "? Are there not millions who have never heard the gospel?
Ed.-It refers to the character of the preaching, as seen in Acts 2, rather than to its literal extent.
Rom. 11
G. K. B.-God foreknew His people when He chose and called them; and, knowing all their evil beforehand, He certainly will not cast them off. Israel were chosen in time; christians, and the church, before the world's foundation. In the days of Elias, God had an election out of Israel, so now the apostle was the proof that God had not cast off His people; only it is by grace, and not by works.
E. M. B.-Ver. 2—5. The contrast between the intercession of the prophet against the nation, and the Divine response, is instructive. The righteous soul of God's devoted servant leads him to make intercession against Israel. The effect of his long and weary experience of the apostasy of the people from God was to concentrate his thoughts and desires upon himself. He ceased to reason by faith; hence, while zealous for God, he forgets in his affliction that the name of the Lord on whom he called is the God of Israel. But man's intercession against his fellow brings forth the blessed response of God's power and grace: " I have reserved," &c. While the solitary unit was filling all the prophet's view, " I only am left," a large and godly band was being kept by the power of God true to Himself.
G. K. B.-v. 12-15. If their being brought low was for the blessing of the world, what would the future restoration and fullness be but as life from the dead, for this poor, dark, sin-stricken world?
C. H. P.-v. 12. Does " their fullness" refer to the millennium or to the eternal state?
Ed.-We should say certainly to the millennial state.
A. E. W.-Ver. 18 seems to prove that God had taken care that His testimony should go out to the Gentiles; ver. 20 that the Gentiles were obedient to it; and ver. 21 That the chosen nation were disobedient; while Chapter 11 Corrects what might have been a misunderstanding, that though they as a nation were disobedient, yet God had not entirely cast them off, but had, according to sovereign grace in election, kept a remnant.(ver. 5); and the apostle, as an Israelite, refers to himself to prove this truth.
E. M. B.-By the expression " first-fruit " does not the apostle mean the nation of Israel in its primal calling and honor? As it is written, " Israel was holiness to the Lord, and the first-fruits of his increase"? (Jer. 2:3.) We have the same term in James 1:18: has it any reference to the passage before us? or is it applied (i.e. James 1:18) to the church?
C. H. P.-Ver. 16-18. Does " the root " mean Christ? What is the difference between the two figures of the vine and the olive tree?
Ed,-Is not "the root" what E. M. B. speaks of? The wild olive tree is symbolic of the Gentiles: the vine is never so used.
G. K. B.-v. 17-21. The Gentiles stood only on the ground of faith: if therefore, as a body, they departed from it, they would be in turn broken off. We have here nothing to do with the church, or union with Christ, but with the tree of promise in this world, beginning with Abraham, to whom, and to whose seed, the promises were made.
A. E. W.-In ver. 16 Abraham is shown to be the root, and that while the unbelieving Jews, as natural branches, have been cut off, and Gentiles (ver. 17) who are the wild olive tree, grafted in, yet it is by faith they continue (ver. 20); and so in ver. 22 The continuance of the Gentile is made to depend upon their continuance in the sense of His goodness and grace. This not being so, develops the apostasy; yet all Israel (ver. 26) shall be saved, but apart from merit: it is because God hath spoken it, who cannot lie; and the gifts and calling of God are without repentance. Is it not, in this chapter, with regard to the Gentiles as with the Jews respectively, more a question of privilege or position, than life?
C. H. P.-Ver. 21, 22: These verses seem to show that mere professors might belong to the olive tree as well as to the vine. We have several exhortations to "continue" in the New Testament:-" Continue in Christ's love" (John 15) "Continue in God's goodness" (Rom. 11). "Continue in the faith" (Col. 1:23). "Continue in prayer" (Col. 4:2). " Continue in My word " (John 8:31). An example of "continuing" is in Acts 2:42,46.
G. K. B.-Ver. 30, 31. The Gentiles had of old been unbelieving, so now it was pure mercy to them: the Jews had rejected this mercy to the Gentiles, and were themselves in unbelief; so that it had become pure mercy to them also. Thus God had concluded all in unbelief, that all might be mere objects of mercy.
E. M. B.-We have " riches " in connection with God three times in this epistle!-" The riches of His goodness " (2:4); " The riches of His glory " (9:23); " Riches of wisdom and knowledge" (11:33).
G. K. B. (Ver. 33-36.) God is the source, means, and end of all He has counseled, accomplished, or purposes still to effect for His own glory. The gospel is His; the righteousness His; the grace His, and so is the glory. To Him be glory forever. Amen.
Bible Conversations: Romans 12
Communications received from-G. K. B.,-Iota,-Nemie,—-Edo.,- S.P. T.
Rom. 12
S. P. T.-With this chapter begins the 'practical part of the epistle. As in all his epistles, Paul bases his exhortations on the doctrine he has before set forth; so here, in the relationship of the believer towards God (12:1-8), towards one another (xii. 9-24 towards powers (xiii.), and towards the weak (xiv.-xv. 7), he is always viewed as being in this world; and not, as in Ephesians, as being already in heavenly places in Christ. Ver. 1.-I do not quite understand in what sense "by the mercies of God " is used here. Could it be rendered " I beseech you therefore, brethren, because of the mercy which God has shown towards you "?
Iota.-Verse. 1. It may be helpful to the appreciation of the full force of this verse, to study the following list of the " mercies of God," as given in this epistle.
1.-We are called of Jesus Christ to be saints. (Chapter 1:6,7).
" It is rather called saints; i.e., saints by calling. Ed.
2.-God's righteousness manifested apart from the law, which is by faith of Jesus Christ, unto all and upon all that believe. (Chapter 3:21,22).
3.-We are justified freely by His (God's) grace. (Ver. 24). 4.-God has set forth Jesus Christ to be a propitiation through faith in His blood. (Ver. 25).
5.-God is just, and yet the Justifier of him that believeth in Jesus (Ver. 26-30).
6.-He that worketh not, but believeth, his faith is counted for righteousness. (Chapter 4:6-8).
7.-Being justified by faith, we have peace with God. (Chap. 1).
8.—By Jesus Christ we have access by faith into this grace wherein we stand. (Ver. 2).
9.-The love of God is shed abroad in our hearts. (Ver. 5).
10.-When we were without strength, and yet sinners, Christ died for us. (Ver. 69).
11.-We shall be saved by the life of the Son of God. (Ver. 10).
I.-Through whom we have received the reconciliation. (Ver. 11, R. V.)
13.-The grace of God, and the gift by grace, has abounded unto many. (Ver. 15).
14.-God's free gift is of many offenses unto justification of life. (Ver. 16).
15.-For if by one man's offense death reigned by one, much more they that receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. (Ver. 17).
16.-By the obedience of one shall many be made righteous. (Ver. 19-21).
17.-Our old man is crucified with Christ, that the body of sin might be destroyed; that we should not serve sin. (Chap. 6, 7).
18.-H we be dead with Christ, we shall reign with Him. (Ver. 8, 9).
19.-Sin shall not have dominion over us. (Ver. 14.)
20.-We have our fruit unto holiness, and the end everlasting life. (Ver. 22, 23).
21.-We are dead to the law, that we might be married to the Risen Christ. (Chapter 7:4).
22.-We are delivered from the law. (Ver. 6).
23.-There is no condemnation for those who are in Christ Jesus, for the law of the spirit of life in Him has made them free from the law of sin and death. (Chapter 8:1,2).
24.-What the law could not do, the Son of God did; and condemned sin in the flesh. (Ver. 3).
25.-God will quicken our bodies by His Spirit. (Ver. 26.-We have received the spirit of adoption, whereby we cry, Abba, Father. (Ver. 15.)
27.-The Spirit bears us witness that we are God's children. (Ver. 16).
23.-We are joint-heirs with Christ, and shall be glorified with Him. (Ver. 17, 18).
29.-All things work for our good, because God has predestinated us to be conformed to the image of His Son. (Ver. 28,30).
30.-God is for us. (Ver. 31).
31.-He that spared not His own Son, will also freely with Him give us all things. (Ver. 32).
32.-Christ is making intercession for us. (Ver. 34).
33.-Nothing can separate us from the love of Christ. (Ver. 35-39).
34.-God has called us, that He might make known the riches of His glory in us. (Chapter 9:23).
35.-The Lord is rich unto all that call upon Him. (Chapter 10:12).
36.-Through the fall of the Jews, salvation is come to the Gentiles. (Chapter 11:11, 30).
37.-The Gentiles being grafted into the good olive tree, partake of its root and fatness. (Ver. 17).
Since God's mercies are so numerous, is it not indeed. " reasonable " service to present our bodies a living sacrifice,. holy, acceptable unto Him?
G. K. B.-Verse 1. " The compassions of God" is another rendering. A "living " sacrifice, in contrast to the dead beasts_ "Reasonable " or " intelligent " service. God will be served now intelligently. It is not reason judging for itself without the word, but the Spirit guiding the mind by Divine revelation, understood growingly. There are three sacrifices to be offered by God's priests (a class that embraces every believer, young or old): 1St, their praises (Heb. 13:15); and, their goods (Heb. 13:16)'; 3rd, themselves (Rom. 12
S. P. T.-Ver. I. " To present your bodies," &c.-Yes, what an immense deal is contained in this one verse! We, as priests, have to present our bodies to God, a living sacrifice, in contrast with the legal sacrifices, which were dead when offered; but as the latter had to be without blemish, " whole," so we must be "holy" to be acceptable-well-pleasing unto God. But the practical point is, How must we yield our bodies a sacrifice to God? Is it not in acknowledging Him in everything we do, even to the smallest details of our lives? The body obeys the will; therefore, if God's will reigns in us, and not our own wills, our bodies will be yielded to Him. Is not the idea of this entire devotion to God beautifully expressed in the following lines by F. R. H.?-
"Take my life, and let it be
Consecrated, Lord, to Thee.
Take my moments and my days,
Let them flow in ceaseless praise.
Take my hands, and let them move
At the impulse of Thy love.
Take my feet, and let them be
Swift and beautiful for Thee;
Take my voice, and let me sing
Always, only, for my King:
Take my lips, and let them be
Filled with messages from Thee.
Take my will, and make it Thine;
It shall be no longer mine.
Take my intellect, and use
Every power as Thou shalt choose.
Take my silver and my gold,
Not a mite would I withhold.
Take my heart-it is Thine own:
It shall be Thy royal throne.
Take my love; my Lord, I pour
At Thy feet its treasure-store.
Take myself, and I will be
Ever-only-all tor Thee."
Is it intended here, by "your reasonable service," to mean, " not unjust service," but that which could be expected of you,. in the sense of " we have done that which was our duty to do"? or does it mean " an intelligent service; not that of the hands,. consisting in ceremonies which the body could perform." The Revised Version has " spiritual worship."
Ed.-We think, with G. K. B., it is intelligent service.
S. P. T.-Verse 2. " Be not conformed to this age: i.e.. to the world during the present order of things, in contrast with the age to come '-the period of Christ's blessed reign. Why, then, is the Christian not to be conformed to the world? For two reasons: first, because it is an evil world, from which Jesus died that He might set us free-' who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father' (Gal. 1:4); and next,. because, being associated with Jesus in death and resurrection, our relationships with the world are broken, and the ground of our glorying now is the cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world" (Gal. 6:14). But this is not an outward non-conformity; not the covering up of the unrenewed mind with the eccentric garb and manners of a professed separateness from the world; but rather that change which results from inward growth. For as the " eyes of the understanding are enlightened," and the "new man is renewed in knowledge after the image of Him that created him," the effect will sooner or later become manifest in the walk; one thing after another being laid aside for Christ, as the mind comprehends their worldly nature. This gradual outward growth is the only real ground of separation; any that is not founded on it partaking more or less of the character of hypocrisy.
NEMIE.-Verse 2. " Be not fashioned " (R. V.) refers to that which is outward, on the surface. " Transformed by the renewing of your mind." An inward spiritual life of motive-power producing a corresponding outward manifestation. "God's plan," as one has remarked, " is to begin in the center, and work outward." Phil. 2:12,13.-" Work out your own salvation for it is God which worketh in you," &c.
IOTA.-Verse 2. There is an important truth in this verse, viz., that we must first be "transformed by the renewing of our mind," before we can " prove what is that good and acceptable will of God."
G. K. B.-Verse 2,. " Highmindedness " hinders both the doing our own duty, and others theirs.
EDO.-Verse 2. " The will of God."-Our new birth (James 1:18). Our adoption (Eph. 1:5). Our sanctification (1 Thess. 4:3). Our redemption (Matt. 18:14; 2 Peter 3:9). That none should be lost (John 6:39). That we should be delivered from evil (Gal. 1:4). That we should give thanks in everything (1 Thess. 5:18).
NEMIE.-To recognize that this transforming power is all of the grace of God, will keep us humble and sober-minded.
S. P. T.-Ver. 4, 5. This is the only reference in the epistle to the assembly as the body of Christ; and here it is in connection with the responsibility of the members individually, rather than as a church.
S. P. T.-Ver. 6, 8. Seven gifts of the Spirit:-Prophecy, ministry, teacling-, exhorting, giving, ruling, sheaving mercy.
G. K. B. -Verse 9. " Love unfeigned." Love is of God; therefore it is of the deepest moment that it should ever be genuine and uncorrupt. Love is the activity of the divine nature in goodness. It is not the same as " brotherly kindness," see 2 Peter, i. 7. Where love is real, there is and must be the detestation of evil, no less decidedly than the close attachment to good.
S. P. T.-Ver. 9-21. From ver. 9 to the end we have a list of twenty christian graces:-holiness, kindness, courtesy, activity, fervor, diligence, hope, patience, prayerfulness, generosity, hospitality, willingness to forgive, sympathy, humility, modesty, absence of revenge, honesty, peacefulness, compassion, goodness. All comprehended in the last little verse, "Be not overcome of evil, but overcome evil with good."
N EMIE. -Verse 10. What is meant by "in honor preferring one another "?
G. K. B.-Verse 10. First, we have the call to tender interest among brethren mutually; not merely repaying the courtesy of others, but taking the lead in treating them with honor. Verse 11.-Then, instead of allowing slothfulness, the apostle insists on "zealous diligence." Lest this, however, should be only outside work, he immediately adds "fervent in spirit," and these with a blessed motive to both-" serving the Lord." Verse 1 2.-Further, the mention of the Lord and of His service appears to be the link in the mind of the Spirit with the bright future, " Rejoicing in hope "; as this again very simply connects itself with present suffering-" patient in tribulation"; and with the grand support of the soul, come what may meanwhile, " persevering in prayer."
Eno.-Verse.2. "Patient in tribulation." Rom. 5:3-"Tribulation worketh patience."
NEMIE.-Verses 9-27. Is there not a tendency, in our zeal to maintain the purity of doctrinal truths, to overlook the importance of these practical exhortations relating to our everyday life? and we forget, in disregarding them, we dishonor our Lord and disobey His word as much as when we in any way associate with what is contrary to His mind and will as regards His worship and service.
G. K. B.-Verse 14. Practical grace to those who have the means of harassing the saints is urged with emphasis: "bless them which persecute you; bless, and curse not." So did our blessed Lord Jesus. Verse 15.-Sympathy in joy or sorrow 'next finds its place. Verse 16.-" Going along with the lowly." What a contrast to the self-exalting and disdainful spirit of the world. Verses 16, 17, 18.-Self-confidence is another danger which would soon ensnare the saint in retaliation. In every way, contrariwise, we are called to be witnesses, not of the first man nor of the law, but of Christ; and hence to be above suspicion before all men, in providing things good or comely (for such is the true sense here), and this too, in a spirit of peace with all so far as depends on us. Ver. 19, 20-It is a solemn thought that wrath and vengeance belong to •God. It becomes us, instead of avenging ourselves, to bend before the blast, looking to God; nay more, to render service to an enemy in need and distress. This will bring him to a point. If he melt, so much the better for all; if he harden, so much the worse for him.
ED0.-Ver. 15. Jesus set us this example, at the grave of Lazarus. John xi. 33, 85. Also in the desert, in His compassion towards the hungry multitude, Mark 6:34.
G. K. B.-The Christian rule is " Christ," not to be overcome by evil, but to overcome evil with good. So God with us and all who love Him, overcame our evil with His good in Christ Jesus our Lord and now also He gives us to be imitators of Him in grace, which wins the victory in His sight and to our own consciousness, even when we may seem most downtrodden before the world. For this is the victory that overcometh the world, even our faith-faith working through love.
Bible Conversations: Romans 13-14
Communications received from G. K. I.-E. M. B.-Yod.
Rom. 13
Yod. Ver. 1-7. These verses would be especially suited to the Roman saints, living as they were in the great political center of the world. They were thus taught that, although free men in Christ Jesus, yet they were patiently to submit to the ruling powers, however antagonistic these might be to their interests. What a lesson to those of the present day, who are constantly fomenting rebellion against the civil authorities.
G. K. B.-Ver. 1. " Authorities in power" embraces every form of governing power, monarchical, aristocratic, or republican. The christian's duty is plain. Those that exist are ordained by God. His interests are heavenly, in Christ; his responsibility is to acknowledge what is in power as a fact, trusting God as to the consequences.
E. M. B.-Ver. 1. This is of great importance to a believer, whose end is to glorify God in obedience. The same truth which has delivered him from this present evil world, furnishes him with governing principles of conduct while yet remaining in the world, though no longer of it. It is well to bear in mind that the seat of government for the ruling of this world is reserved for Christ (Psa. 8, Heb. 2:5-8). One of His titles of glory is that of " Prince of the kings of the earth " (Rev. 1:5). He is also "Governor among the nations" (Ps. 22:28). Yet is the right of the ruler to obedience secured by the sanction of God's name. Caesar has his things, which are to be duly rendered to him (Matt. 22:21).
Ed.-It is interesting to notice that, whereas in Chapter 12 we get the conduct of the christian in his private relationships, we have here his conduct in public.
E. M. B.-Ver. 2. How opposed this 'is to the principle which obtains in the present day, of endeavoring to compel the ruling powers to submit to the will of man. "Submit yourselves to every ordinance of man, for the Lord's sake (1 Peter 2:13—14). Secular government appears to be regarded in the light of a blessing from God (1 Tim. 2:1, 2).
G. K. B.-" Damnation" verse 3 should read "judgment" kR.V.)
Yod.-Does this (ver. 4-6) confirm the " Divine right of kings," and " passive obedience," &c., so much claimed and contested against in the 17th century?
Ed.-It shows that government is of God, and that it is the christian's duty to obey it.
G. K. B.-To see God in the magistrate, brings in conscience.
E. M. B.-Ver. 6, 7. The believer's obedience to the ordinances of man follows as a result of his perfect freedom from man. It is to God, and not to man, all these things are done. "By Me kings reign... By Me princes rule," &c. (Prov. 8;15;16).
G. K. B.-Verse 8, " Owe no man anything except to love one another." The debt of love we should ever be paying, but can never pay off. Grace alone gives the power, but law is fulfilled thereby and indeed only thus.
E. M. B.-We are bound to the perpetual love of the brethren for the Lord's sake. Our real creditor is the Lord Himself: His sheep are the appointed receivers of His due. (John 21:15-17). It is the new commandment addressed to us (1 John 2:8-10). Alas! that we, who are so mightily loved, should ever be scanty in our measure of loving!
Yod.-Ver. 9. The Law, though powerless to save our souls, is still a pattern for our conduct.
E. M. B.-Ver. 12. Someone has pointed out that " the armor of light " is for our conflict with the world. " The armor of righteousness " is to meet the flesh (2 Cor. 6:7). " The whole armor of God," to meet the devil (Eph. 6:1;1).
G. K. B.-Verses 11 and 12. To the believer it is night still, although he has Christ the true light for himself, and though the day be not yet, he as a child of the day would walk comely as in its light.
E. M. B.-Ver. 14. Being already in Christ, we have to "put on" Christ. Having " put off " the works of darkness, our only safety is in hiding ourselves in Christ. It has been re marked, that God has made provision for the forgiveness of the sins of the believer in the advocacy of the Lord Jesus; but the believer is to make no provision for the flesh so long as he is in the wilderness.
G. K. B.—14, As we have Him inwardly as our life, may we wear Him outwardly, making no provision for the flesh.
Yod.-Here are two suits of clothes: the Lord Jesus Christ (it is spoken reverently) and the flesh. Practically, only one can be worn at a time. If the Lord Jesus be put on, He must be in every thought, word, and action. He can be worn all day, and need not be taken off at night. He will protect against burning rays of persecution, stormy trials and temptations, and chilling blasts of worldly influence. Of course, every believer, from another point of view, is in Christ (Eph. 1); and it is a solemn side-thought that He can be so covered up by the flesh as to be invisible to the world.
Rom. 14
Yod.-Ver. 1. The French version has " concerning him that is feeble in the faith, receive him with kindness, without strifes and disputes." Sectarianism says, " If he cannot pronounce our shibboleth, we cannot receive him."
G. K. B.-The weak were such christians as were still shackled in conscience by their old Jewish observances as to days, meats, &c. The strong were those who saw in their death with Christ the end of all such bondage, and enjoyed. liberty in the Spirit.
E. M. B.-Ver. 5. " Let every man be fully persuaded in his own mind." A christian is called to the exercise of a sound mind before God about everything with which he is brought into contact. Full persuasion, therefore, is expected as a precedent condition of all his actions. Christians follow each others' examples much more easily and naturally than they follow the Lord. It is the characteristic of the wise man that he is able to render a reason for what he does. This wisdom is looked for from the Christian. As it it elsewhere said, " See that ye walk circumspectly, not as fools, but as wise."
Yod.-Ver. 5. Does not this argue diversity of mind, character, and circumstances: hence diversity of opinion? Mark, this is only on subordinate points.
G. K. B.-This does not include the Lord's day which rests on the highest sanction of the risen Lord (John 20:19,20), confirmed by the Holy Ghost sent down from heaven (Acts 20:7; 1 Cor. 16:2, and Rev. 1 ro.) To confound the Lord's day with the Sabbath is to confound the gospel with the law, the Christian with the Jew, Christ with Adam.
E. M. B.-Ver. 8. " To me to live is Christ, and to die is gain" (Phil. 1:21).
Yod.-At what period will this judgment (ver. 10) happen? Ed.-Probably after the rapture of the saints, and before their public appearing with Christ.
E. M. B.-The 10th verse returns to the subject of conscience and re-states the question put in ver. 4. There is here a new argument of forbearance brought forward, which takes its rise from the doctrine of Christ's Lordship.
The Lord will judge His people is the expression of a standing principle of the Divine government.
Will confessed and forgiven sin be in any reproduced at the judgment-seat of Christ? Is it a second judgment of faults already judged in ourselves and put away by God which awaits the believer?
Verses 11 and 12 form a striking testimony to the person of our blessed Lord: the Godhead of Christ is so strongly and directly stated.
G. K. B,-Verse 13. This is a principle as true for the strong as for the weak; for though the weak were the most prone to judge, the strong to despise, both are called to make this their determination.
E. M. B.-Verse 13. One's soul droops with shame while pondering the precepts of the Spirit of grace. It ought to be an easy thing to them who are born of love to walk in love. Yet alas it is here that the root of all difficulty lies. Love of the brethren, if real, is a sure preservative from offense (1 John 2:10).
Yod.-Ver. 15. The natural man says, Am I my brother's keeper?" God here answers, " Yes." By our silent and, perhaps unconscious, influence, our brother stands or falls.
G. K. B.-Ver. 17. The kingdom of God is used here not dispensationally, but morally. The kingdom of Heaven invariably occurs in a dispensational sense, and means that state of things where the heavens rule now that Jesus is cast out from the earth -,-first while He is hid in God, secondly, when He comes again in the clouds of heaven with power and glory. The apostle insists that the kingdom of God cannot be lowered to things that " perish with the using," it is "righteousness, and peace and joy in the Holy Ghost," the inward spirit and practical power of the Christian.
E. M. B.-Verse 19. Connect Jude 20. What does not edify or build up, does pull down and destroy.
E. M. B.-Verse 18. We read concerning our Lord that He increased in favor with God and man.
It is well for a Christian to ask himself often how and in what things he is serving Christ.
Yod.-Ver. 18. We get an " approved " one-Apelles-in Chapter 16 ro.
G. K. B. Verse 21, There might be various degrees of danger, but the only thing that becomes the saint in this is, to seek his brother's good. To be strong in faith is right, but it should be conjoined with the energy of love for those who are weak.
Bible Conversations: Romans 15
Communications received from E. M. B.—Yod.-Nemie. C. H. P.-G. K. 11-Edo.—T. H.
Rom. 15
E. M. B. -The following main points are all touched on in this chapter.-
God of patience and consolation, v. 5
God of hope, v. 13
God of peace, v. 33
Example of Christ, v. 3
Ministry of Christ, v. 8
Gospel of Christ, v. 19
Power of the Holy Ghost, v. 13
Sanctified by the Holy Ghost , v. 16
Love of the Holy Ghost, v. 30
The glory of God, v. 7
The truth of God, v. 8
The mercy of God, v. 9
The grace of God, v. 15
The will of God, v. 32
We are to:
Help others, v. 1
Please others, v. 2
Receive others, v. 7
Admonish others, v. 14
Minister to others, v. 27
Pray for others, v. 30
Be filled with joy and peace, v. 13
Be filled with Goodness, v. 14
Be filled with Knowledge, v. 14
Be filled with Blessing, v. 29
T. H.-The apostle here, in the first verse, I think means those that are strong in faith should bear with the weak we that profess to be the Savior's followers must not please ourselves in all things.
G. K. B.-Verse 1. The apostle identifies himself with the strong, but maintains the claims of conscience in the weakest of the saints. He put them in direct responsibility to Christ as Lord, and in view of the judgment-seat.
C. H. P.-Verse 1. In what way could any Christian say: ” We that are strong," or "spiritual" (Gal. 6 I.)?
Ed.-It must be read in connection with the previous chapter.
Yod.-How eminently practical Paul is in these latter chapters. He has been teaching them the wonderful and eternal basis on which their faith is founded, and now he wants the practical outcome. What a lesson for us! We hear of great and marvelous truths from God's word; we assent to them; probably we praise God for the gift. But the great thing is to embody them in our daily lives, making them the motive powers of our every action. This is one of the great purposes for which they are revealed.
E. M. B.-Verses 2, 3. There is nothing taught or commanded of God which is not presented to the conscience in immediate connection with the person of Christ. We are called to learn Him, that the mind which was in Him may be also in us.
G. K. B.-Verse 2. Love is better than knowledge, seeking not its own things, but those of others.
Edo.-Verse 2. How often' " let" occurs in the New Testament. Does it not imply hindering on our part? Christ will work in us, but we must " let " and not hinder His work.
G. K. B.-Ver. 3. Such was the perfection of devoted love in Christ. The zeal of His Father's house ate Him up, and as the image of the invisible God, He bore the brunt of all that touched God.
T. H.-All things that were written which the apostle refers in ver. 4, were for our learning, i.e. instruction, comfort or exhortation.
Edo.-Verse 5. What two lovely titles of Christ we have in our chapters this month. " God of patience," and xvi. 20, " God of peace." God has " all might unto all patience" to give us, let us ask and expect more. Col. 1
G. K. B.-Verses 5, 6. If Christ Jesus engages the thoughts and mind of each, there will be the same mind. To have no other motive or object but Christ, this alone glorifies God.
Nemie.-Verse 5, God of patience and consolation; verse 13, God of hope; verse 33, God of peace. In Rom. 5:1, we have peace of conscience through faith in Christ, verse 4, patience, then hope, and these in exercise produce peace of mind and heart as in verse 5. They all spring from God, and rebound, as it were, towards Him. Thus He is God of patience, God of hope, God of peace.
Vod.-It is often forgotton that we can glorify God in everything. Now the Lord Jesus perfectly glorified His Father while upon earth, John 17 And how did he do it? Not only on special occasion in displaying divine power, but a close study of the gospels will reveal glory at each step. So Paul here prays that after his example we may glorify the Father in our actions one towards another, that is to say in our every-day life and walk.
T. H.-Please explain verse 8, " Christ as a minister of the Circumcision."
Ed.-It refers to our Lord's Jewish position contrasted here with Paul's ministry to the Gentiles.
G. K. B.-Verses 8-12. The Psalms, the law and the Prophets bore concurrent witness to that mercy towards Gentiles which the Jew found it so hard to allow. The first citation is general, the second joins them in gladness with Israel, the third asserts the universality of the nations praise, and the fourth speaks distinctly of Messiah's ruling Gentiles, and of their hope founded on Him.
C. P. H.-Verse 12. Why is Christ sometimes called the " Root of Jesse," and sometimes the " Root of David "? Ed.-We do not know any particular reason.
T. H.-What beautiful inspiring words are contained in ver. 13: there is a depth-of spiritual meaning which the believer alone can realize (Eph. 2:13, 14. Rom. 8:34).-What a power the christian can be made to enjoy when in friendship with God.
C. H. P.-Verses 13, 24. How little we come up to what these verses speak of; we seem to rest satisfied with a condition so far short of God's intentions for us. Should we not be a very bright testimony to those around if we were " filled with all joy and peace in believing," " filled with all knowledge "? we often get the word " full " in Scripture, connected with what the Lord Jesus was, and what we ought to be; do we not?
" Jesus being full of the Holy Ghost, Luke 4:1.
Stephen was " filled with the Holy Ghost," Acts 2:4. Stephen was " full of faith and of the Holy Ghost," Acts 6:5, and 7:55: " full of faith and power" Acts 6:8. Barnabas was "full of the Holy Ghost and of faith," Acts 11:24.
Believers are said to "rejoice with joy unspeakable and full of glory." 1 Peter 1:8.
Nemie.-How are we to understand the expression in verse 14, "full of goodness, filled with all knowledge"? Surely not in a literal and absolute sense?
Ed.-Of course it means only up to their measure.
Nemie.-Verse 16. What is meant by the " offering up of the Gentiles "? Is it the ascription of glory to God in verse 9. Praise and rejoicing, 10-12.
Ed.-See Num. 8 i 1. It refers to their conversion and being brought to God.
G. K. B.-V. 18-21. The apostle's principle was to preach Christ where His name was unknown according to the word of Jehovah in Isa. 52:15.
T. H.-We find in verse 20, that the apostle was very zealous in preaching the Word. We learn that he was very anxious to go to places where the word had not been preached, showing his great missionary spirit: what a beautiful example, how like the spirit of his Master.
Edo.-Rom. 15:20. Why would not Paul preach upon another man's foundation?
Ed.-See 2 Cor. 10:13-16.
C. H. P.-Verses 20, 21. Ought not these verses to lead the Lords' servants to work among the heathen more than they do'?
T, H.-Please explain verse 21.
Ed.-It refers to the conversion of the Gentiles.
C. H. P.-Verse 24. Is it known when Paul went to Spain?
Ed.-No.
T. H.-The apostle here in 27th ver. speaks of the Gentiles who were made partakers of the Gospel that they should minister carnal things, i.e. worldly goods.
G. K. B.-The knowledge of Christ, whilst it fills the soul with happiness, knits us up with all that all His, and enhances in our eyes the value of their prayers, always effectual on the part of godly men of all ages.
T. H. -The apostle in ver. 30, admonishes to strive together and unite in earnest prayer-to be of one mind: he asks them to pray to God for him.
G. K. B.-" That I may be refreshed with you," ( not merely you by me).
Rom. 16
C. H. P.-How beautifully this chapter shows what women can do for the Lord without going out of their proper places.
E. M. B.-The following things are said to be " of God" in this Epistle:Gospel—1:1, 15:16
Son—1:4
Beloved—1:7
Will—1:10; 12:2; 15:32
Power—1:16
Glory—1:23; 3:23; 5:2; 15:7
Righteousness—1:17; 3:5, 21, 22; 10:3
Wrath—1:18
Truth—1:25; 3:7; 15:8
Haters—1:30
Judgment—1:32; 11:33; 2:2, 3, 5
Goodness—2:4; 11:22
Praise—2:29
Oracles—3:2
Faith—3:3
Fear—3:18
Forbearance—3:25
Promise—4:20
Love—5:5; 8:39
Grace—5:15
Gift—6:23
Law—7:22, 25; 8:7
Spirit—8:9, 15; 15:19
Sons—8:14, 19
Children—8:16, 21; 9:8, 26
Heirs—8:17
Elect—8:33
Purpose—9:11
Word—10:17
Answer—11:4
Severity—11:22
Gifts—11:29
Calling—11:29
Wisdom—11:33
Knowledge—11:33
Ways—11:34
Mind—11:33
Mercies—12:1
Power—13:1.
Ordinance—13:2.
Minister—13:4.
Kingdom—14:7.
Work—14:20.
Commandment—16:26.
Does not this chapter afford an illustration of the doctrine of future reward and loss in the coming kingdom? Some were to be honored especially, because of their more abundant labors and more diligent devotedness, others were noted by no mark of personal approbation, while saluted equally in the love of Christ, as it will doubtless be in the coming day. The delicate adjustment of praise which did not confound laboring in the Lord with laboring much in the Lord, and which while greeting all in love sets some conspicuously in the light, that all might see and approve with joy appears instructive on this point. It is interesting to notice how assiduously the apostle labors to turn the hearts of the several saints to each other. Nothing is more easily deranged than Christian fellowship. The moment the principle of esteeming others more highly than self is practically lost sight of, the mainspring of happy fellowship is gone.
Nemie.-Is this the same mystery referred to in xi. 25? The gathering in of Jews and Gentiles into one body in Christ Jesus as in Eph. 3:3-9. Which are the "Scriptures of the prophets" by which it is to be " made known to all nations?"
Ed.-Yes. The Scriptures of the prophets are the Old Testament prophets.
T. H.-Verse IS. Cenchrea near Corinth, Phebe-servant -deaconess: the apostle does not forget his helpers in the Lord, he here mentions their names.
Edo.-Verses 3, 9. " Helpers," something we can all be. In 1 Cor. 12:28, the little word " helps" is such a comfort placed as it is among the higher offices, it is a niche the weakest child can fill. "For the Lord," " for Christ," occurs eleven times in this 76th chapter. Verse 12, Laboring in the Lord, glorious results must follow.
T. H.-Verse 4: he still pays high tribute of love to those who suffered for the cause of Jesus: the word "laid down" &c. as on the block, i.e. hazarded their lives probably in the affairs Acts 18:6. 12.
G. K. B.—The trade of tent 'maker, if pursued in Rome, would naturally furnish him with a large room where not a few might assemble, as for a considerable time after this Christians were in the habit of so meeting. Not Achaia but Asia (R. V.) The household of Stephanas were the firstfruits there, see 1. Cor. 16:16.
T. H.-Verse 6. Mary who labored much is commended as well as many others, the apostle is giving a record of the names of those who did great service to the Church of God.
C. H. P.-Verse 13. Does this verse mean that Rufus' Mother was like a mother to the Apostle Paul?
T. H.-Verse 16 "Holy kiss" a common salutation on the cheek in the east, (Luke 22:47,48) the primitive Christians practiced in their assemblies. We may learn how Christians should love one another.
Yod.-Verse 25. From this verse we get a good idea of the use of the word " mystery," in the New Testament. It is not used so much to mean (as we use it now) anything dark, hard to be understood, misty, shadowy, vague, &c., but rather that which has hitherto been kept secret. See 1 Cor. 15:51, where Paul says " Behold I spew you a mystery." He was about to tell them something that had never been known, i.e., the resurrection and catching up at the coming of the Lord for His saints. But here Paul is speaking of the truths relating to the church which were specially revealed to him, see Eph. 3:3, 4, 9; 5:32.
T. H.-Verse 17 there is a caution with regard to divisions, offenses and scandals, the apostle says they are to be avoided.
T. H.-Explain verse 19. "For now obedience is come abroad unto all men," etc.
T. H.—Verse 20, the apostle here gives a lovely assurance that God will defeat the purposes of Satan: soon the reward of immortality will be given to the faithful. " Let no man take your crown."