|
|
| (2 intermediate revisions by the same user not shown) |
| Line 1: |
Line 1: |
| − | The word declared in V4 also means defined, or demonstrated. Although Jesus was the Son of God before His resurrection, yet it was by His resurrection that openly declared, defined, demonstrated it. Many Christians believe that Jesus was begotten as God's Son by His resurrection, but that is not correct (cp Isa 9:6-7; Jn 1:1-2, 14;He 1:1-6). Jesus was begotten as God's Son at His incarnation - when He took on human form (cp Ac 13:33). When Paul quoted Psa 2:7 here, he was simply illustrating for the Jews that by Jesus' resurrection God was formally showing Jesus to be His Son, which is also what Ro 1:4 teaches (cp Psa 2:7). Jesus was demonstrated to be the Son of God in the sphere of the resurrection power of God which raised Him from the dead (see also comments on Lk 1:35 (B) and Ac 13:33).
| + | ====1:1-4 What does it mean that Jesus was declared to be the Son of God by His resurrection from the dead?==== |
| | + | The word declared in V4 also means defined, or demonstrated. |
| | | | |
| − | =='''<div id="1:4 What does the Spirit of holiness refer to here?"></div> 1:4 What does the Spirit of holiness refer to here?'''==
| + | Although Jesus was the Son of God before His resurrection, yet it was by His resurrection that openly declared, defined, demonstrated it. Many Christians believe that Jesus was begotten as God's Son by His resurrection, but that is not correct (CP Isa 9:6-7; Jn 1:1-2, 14; He 1:1-6). |
| − | There are some in the church who hold this to be a reference to the Holy Spirit who raised Jesus from the dead to demonstrate that He was truly the Son of God (cp Ac 2:22-36; 3:14-15, 26; 4:10; 5:30-32; 17:31). Others believe that it is a reference to the Spirit of Christ as the seat of the divine nature belonging to His person. They believe that as God is Spirit, the divine nature of Jesus is Spirit, and its characteristic quality is holiness (cp Psa 16:10; Lk 4:34; Ac 2:27; 3:14; 2Cor 5:21; He 4:15; 1Pe 1:16; 2:22; 1Jn 3:5). Those who espouse this view believe that the power to raise Jesus from the dead operated "according to the Spirit of holiness", Jesus' divine nature - in contrast with "according to the flesh". According to the flesh refers to Jesus' humanity (cp Ro 1:3). Both these views have merit, and each has scriptures to support them. But we should not argue over which is right and which is wrong, because neither is fundamental to salvation.
| + | |
| | | | |
| − | =='''<div id="1:7 (A) How are saints defined?"></div> 1:7 (A) How are saints defined?'''==
| + | Jesus was begotten as God's Son at His incarnation - when He took on human form (CP Ac 13:33). |
| − | Saints are repentant sinners who in answer to their faith in the Lord Jesus Christ have been sanctified, or set apart from sin to holiness by the Holy Spirit, to serve God (cp Ro 8:30; 1Cor 3:16-17; 2Cor 6:15-16; Eph 1:6; 2:4-6; 2Th 2:13-14; 2Ti 1:9). All believers are designated saints by God. The words to be in Ro 1:7 are not in the original text. They were added by the translators in an effort to clarify the thought for the English reader. The phrase should read, "…beloved of God, called saints". This clearly refutes the teaching by some that only those who have died in Christ can be saints (cp Ro 8:27; 1Cor 1:2; 2Cor 1:1; Eph 1:1; 4:12; Php 1:1; Col 1:1-2). These are but a few of the references in scripture to living saints.
| + | |
| | | | |
| | + | When Paul quoted Psa 2:7 here, he was simply illustrating for the Jews that by Jesus' resurrection God was formally showing Jesus to be His Son, which is also what Ro 1:4 teaches (CP Psa 2:7). |
| | | | |
| − | =='''<div id="1:13 What was the fruit Paul referred to here?"></div> 1:13 What was the fruit Paul referred to here?'''==
| + | Jesus was demonstrated to be the Son of God in the sphere of the resurrection power of God which raised Him from the dead (see also comments on Lu 1:35(B) and Ac 13:33). |
| − | This is answered for us in the next verse (cp V14). The word debtor here means "one held by some obligation, bound by some duty". It refers to a personal, moral obligation. Paul felt himself obligated to save souls to such a degree that not to preach the gospel would bring disaster upon him (cp 1Cor 9:16). The most compelling thing in Paul's life - as it should be with every Christian - was to win souls to Christ. Souls won to Christ was the fruit Paul desired. It was immaterial to him whether they were Jews or Gentiles, society's elite, or its outcasts. Paul considered all men, without distinction of nation or culture his creditors, and we should too (cp Mt 28:19-20;Mk 16:15; Jn 15:16). See also comments on Mt 28:19-20 (A); Lk 19:11-27; Jn 15:16; Ac 11:19-21; Ro 1:13, 1:16-17; 1Cor 9:1-2; 2Cor 5:18-19; Eph 2:8-10
| + | |
| | | | |
| − | =='''<div id="1:16-17 What do we learn from what Paul says here?"></div> 1:16-17 What do we learn from what Paul says here?'''==
| + | [["Romans"]] |
| − | Paul declares here that the gospel of Christ is the power of God to save everyone who believes. There is no plainer truth than this in scripture, which clearly refutes the teaching by some in the church that God has already determined who will, and who will not be saved. Ro 1:16-17 means exactly what it says: every person who believes in the gospel of Christ is saved by the power of God. The power of God to save everyone who believes, is His righteousness revealed in the gospel on the ground of faith in Christ as the absolute condition of salvation (cp Mk 16:16; Jn 3:14-18, 36; 1Jn 5:1). Faith alone is the source of new life in Christ, and it is by this faith that God's righteousness - His grace and mercy - is received by the repentant sinner (cp Ro 3:21-26; Eph 2:4-8; Php 3:8-9). From faith to faith in Ro 1:17 means that Christians grow from one level of maturity in Christ to another the longer they walk in His righteousness and continue in His word. This righteousness is unattainable by any merit of man's own, or on any other condition than that of faith in the Lord Jesus Christ.
| + | |
| − | | + | |
| − | Faith to believe in Christ is wrought in men's hearts by the hearing of the gospel and the operation of the Holy Spirit to convict sinners of their need of a Saviour (cp Jn 16:7-11; Ro 10:17; 16:25-26; 1Cor 12:3; Eph 1:3; 1Pe 1:23-25). There is nothing implied in any of those scriptures that only certain people are chosen for salvation and others are not, as some in the church teach. Every one who believes in the gospel is saved. When Paul said in Ro 1:16 that he was not ashamed of the gospel of Christ he meant that he never feared the prospect of it ever failing those who believed in it (cp Ro 9:33; 10:11; 2Ti 1:12; He 7:22-25). God will never let down or put to shame those who place their confidence in the gospel for their salvation. See also comments on Mt 11:28-30, 13:10-11, 20:16; Jn 3:14-15, 3:36, 6:37, 12:37-40, Ac 2:37-38, 13:48, 28:23-29; Ro 3:24-26 (A), Ro 8:28-30, 9:7, 9:10-13, 9:14-18, 9:19-21, 10:14-17, 11:2,11:4, 11:7-10, Eph 1:3-6, 1:11-14, 2:8-10, 1Th 1:4; 2Ti 1:8-9; 1Pe 1:2.
| + | |
| − | | + | |
| − | =='''<div id="1:18 How is the wrath of God revealed from heaven here?"></div> 1:18 How is the wrath of God revealed from heaven here?'''==
| + | |
| − | Most Christians consider the wrath of God in scripture as something unrepentant sinners will only be confronted with on Judgement Day. However, God's wrath is not only the divine response to man's unfaithfulness in the future judgement; it is a present and continuous reality which is best understood against the background of what Paul goes on to say in Ro 1:19-32 (cp V19-32). God's wrath is revealed from heaven here against all the ungodliness and unrighteousness of those who have rejected his truth in Ro 1:18-20. God has given them over to their ungodly lusts and has made them subject to all the consequences of their sins as divine chastisement, in this life.
| + | |
| − | | + | |
| − | This is the law of sowing and reaping, which applies to everyone - believers and unbelievers alike (cp Ga 6:7-8). Look what happened to King David (cp Psa 38). David had committed adultery with Bathsheba, and even though he had confessed and repented of it and had been forgiven by God, he was still subject to the consequences of his sin. David was stricken with venereal disease, and in Psa 38 he acknowledges that it was a result of his sin (cp Ro 1:21-22). Here we see that the thoughts and the directions of those who reject God's truth are worthless. They are destitute of real wisdom and their already foolish hearts are darkened even further. This is what Solomon experienced when he rejected the truth of God (cp Ec 1:2). All that Solomon tried was futile, unsuccessful in giving him complete satisfaction, and this is the pattern of his life right throughout Ecclesiastes, after he rejected God's truth. He also exchanged the glory of the incorruptible God for a corruptible image (cp Ro 1:23 with 1Ki 11:4-10).
| + | |
| − | | + | |
| − | When men choose to reject the Creator and worship the creation, God delivers them into the control of the sinful things they preferred to Him (cp Ro 1:24-25 with Psa 81:11-12). This does not mean that God causes men to sin, but that because lust dwells in their hearts, when men persist in pursuing those lusts, God's grace, which restrains men from sinning gives place to wrath, and He then abandons them to their passions (cp Ro 5:20, 6:2 with Ro 1:26-28). The word recompense in Ro 1:27refers to the natural result of their sin which pays them back for what they have done. So it could be said that the herpes and aids viruses and other sexually transmitted diseases are a recompense for the rampant sexual promiscuity and blatant homosexual practices which men and women engage in today. In V28 God gave those who rejected His truth over to a "reprobate mind". A reprobate mind is one void of judgement, in which the divine distinctions between right and wrong are confused and lost, so that men become filled with all the unrighteousness of V29-32 (cp Ro 1:29-32).
| + | |
| − | | + | |
| − | The wrath God visits on sinful humanity consists of simply letting humanity have its own way. God's wrath in the context of Ro 1:18 is not directed against persons, but against their godlessness and wickedness (cp Mt 3:7; He 2:1-4; 3:10-12; 4:2-3). In closing here it should be noted that notwithstanding that God's wrath is being revealed from heaven against all the unrighteousness and wickedness of those who have rejected His truth now in this life, God is ever willing to receive and restore those who practice these evils to fellowship with Him, if they will but repent of their ways and ask for His forgiveness (cp Lk 15:11-32 with 1Jn 1:9). See also comments on Lk 15:1-7; Ro 1:24-28, 1:29-31, 1Cor 6:9-10; Ga 5:19-21; 1Jn 1:9.
| + | |
| − | | + | |
| − | =='''<div id="1:19-21 Is this teaching that all human beings have a basic knowledge of God?"></div> 1:19-21 Is this teaching that all human beings have a basic knowledge of God?'''==
| + | |
| − | Yes, although the revelation of God through the gospel of Christ is not in view here, scriptures clearly teach that all men have a basic knowledge of God. He has made Himself known to all humanity by His creation. Heaven and earth both declare His glory. The sun, the moon, the stars all shout out praise to the God who made them; the animals, the birds of the air, the fish in the sea, even the earth itself; the rain and the snow, the bees that gather nectar to make wax and honey and pollinate trees to bear fruit all teach us of their Maker (cp Job 12:7-11; Psa 8:1-4; 19:1-6; 75:1; 148:1-10; Ac 14:17). All of creation manifests God's glory and makes Him known to men, but sadly most men repress this knowledge of God. Kenneth Wuest in his Word Studies in the Greek New Testament sums it up like this, "Through the light of the created universe, unsaved man recognizes the fact that there is a supreme being who created it, who has eternal power and divine attributes, a being to whom worship and obedience are due. This is the truth which unsaved man is repressing and herein lies the just condemnation of the entire human race, since it has not lived up to the light which it has. That is why man has no excuse or defence for his actions." (cp Ro 1:20).
| + | |
| − | | + | |
| − | Scriptures also teach that the knowledge of God is written in every man's heart, to which their conscience bears witness (cp Ro 2:14-15). This teaches that the conscience bears witness to men's obedience to God's truth, or condemns them for disobedience. It proves that God has not left anyone without light sufficient to justify or condemn them in the judgement (cp Ro 1:15-16). Finally, the knowledge of God has also been handed down by humans from one generation to another (cp Psa 145:3-7; Ac 17:22-27; Ro 10:18). God never tries to prove that He exists, but He says that whoever denies His existence is a fool (cp Psa 14:1).
| + | |
| − | See also comments on Ac 4:10-12 (B).
| + | |
| − | | + | |
| − | =='''<div id="1:24-28 Are Paul's pronouncements here on homosexuality still morally valid?"></div> 1:24-28 Are Paul's pronouncements here on homosexuality still morally valid?'''==
| + | |
| − | Yes, despite the fact that in recent years homosexuality has been legalised between consenting adults in most western countries, it is still an immoral life-style as far as God is concerned. God never changes (cp Mal 3:6). What God pronounced immoral in Bible times is still immoral today and the clear evidence of this is the fact that those who engage in homosexual practices today still receive the "recompense of their error" as did those who practised it in Bible times (cp Ro 1:27). Recompense here refers to the natural result of their sin which pays them back for what they have done. Thus it could be said that "aids", a lethal disease that mainly affects homosexuals, is the recompense of their error as herpes and other sexually transmitted diseases were a recompense of the error of the so-called sexual revolution and the rampant sexual promiscuity it birthed.
| + | |
| − | | + | |
| − | The world may accept homosexuality as an alternative life-style but God will not (cp 1Cor 6:9-10; Ga 5:19-21; 6:7-8; Col 3:3-6; 1Ti 1:8-10). Uncleanness in Ga 5:20 and Col 3:5 refers to any practice the opposite to that which is pure. This includes homosexuality, which in turn includes lesbianism (cp Ro 1:26). Homosexuality also includes sodomy, paedophilia and pederasty (a pederast is one who commits sodomy with a boy). Under the law in the Old Testament homosexuality, or sodomy as it was called then, was such an abomination to God that those who engaged in it were put to death (cp Lev 18:22, 26-30; 20:13; Deut 23:17). God was so totally against homosexuality in the Old Testament that He ordered entire nations and cities to be destroyed because of the blatant homosexual behaviour of the populace (cp Ge 13:13; 18:16-21; 19:1-13, 24-25). God does not want to destroy homosexuals under the gospel of grace in the New Testament though - He wants to save them through the redemption that is in Christ. But they must want to change. They must see homosexuality for what it is - a sin against God; the wilful rejection of His truth - and not the result of a biological condition that cannot be helped, which is the lie into which they changed the truth of God (cp Ro 1:24-25). See also comments on Ro 1:18, 1:29-31; 1Cor 6:9-10; Ga 5:19-21, and 1Jn 1:9.
| + | |
| − | | + | |
| − | =='''<div id="1:29-31 How are these sins defined?"></div> 1:29-31 How are these sins defined?'''==
| + | |
| − | Unrighteousness means impropriety, iniquity, wickedness, wrongdoing, injustice (cp Lk 13:23-27; Ac 1:18; Ro 3:5; 6:13; 2Ti 2:19; He 8:12; 2Pe 2:9-15; 1Jn 5:17). Fornication refers to any form of sexual immorality. It includes adultery, incest, homosexuality, prostitution etc (cp Mt 5:32 also Mt 19:9; 1Cor 5:1; 6:13, 18; 7:2; 2Cor 12:21; Ga 5:19; Eph 5:3; Col 3:5; 1Th 4:3-6; Rev 9:21). Wickedness is used here in a moral sense. It means evil disposition, malice, active malevolence toward others; attributing to others and their actions the worst imaginable motives (cp Mt 22:15-21; Lk 11:39; Ac 3:26; 1Cor 5:8; Eph 6:12; 3Jn 10). Covetousness means intense lust for gain, avarice, the incessant desire for more (cp Lk 12:15; 1 Cor 5:10; 2 Cor 9:5; Eph 4:19; 5:3-5; Col 3:5; 1Th 2:5; 2Pe 2:3, 14).
| + | |
| − | | + | |
| − | Maliciousness means wickedness as an evil habit of the mind; ill will, desire to injure; vicious disposition and desires; being inherently evil (cp 1Cor 5:8; 14:20; Eph 4:31; Col 3:8; Tit 3:3; Jas 1:21; 1Pe 2:1, 16). Full of envy means pain felt and malignity conceived at the sight of excellence or happiness, jealousy (cp Mt 27:15-18, 20-23; Mk 15:9-14; Php 1:15-16; 1Ti 6:3-4; Tit 3:3;1Pe 2:1). Murder means premeditated and unlawful killing of another; slaughter, slaying or killing by any means. Murder also includes in its meaning hatred of another (cp Mt 15:19; Mk 15:7; Ac 9:1; He 11:37; 1Jn 3:15). Debate means to cause strife and discord, contention, wrangling. In Ro 1:19 it means metaphorically love of strife (cp Ro 13:13; 1Cor 1:11; 3:3; 2Cor 12:20; 1Ti 6:4; Tit 3:9). It should be noted that debate is not the same as disputing for truth (cp Ac 9:29; 15:2, 7; 17:17; 19:8-9).
| + | |
| − | | + | |
| − | Deceit refers to lying, falsity, guile, craft, subtlety (cp Mt 26:4; Mk 14:1; Jn 1:47; Ac 13:8-10; 2Cor 12:14-18; 1Th 2:3-4; 1Pe 2:1, 21-22; 3:10; Rev 14:3-5). Malignity means an evil disposition that ascribes to the best deeds, the worst motives. It puts the worst construction on everything, giving a malicious interpretation to the actions of others. It is used only in Ro 1:29. Whisperers refers to those who slander others secretly; detractors and gossips who destroy men's reputations in secret (cp 1Cor 10:9-10; 2Cor 12:20). Backbiters are those who speak evil of others; false accusers, slanderers of absent men (cp Jas 4:11; 1Pe 2:1). Haters of God are those who despise and are scornful of God. Despiteful means to act with insolence and mistreat others for the pleasure of it (cp 1Ti 1:13). Proud means arrogant, haughty, to glory in self. It is also associated with the rejection of God (cp Lk 1:51; 1Ti 6:3-4; 2Ti 3:2; Jas 4:6; 1Pe 5:5). Boasters means self-assuming, vain, braggarts. They want to appear as someone higher or more important than what they are.
| + | |
| − | | + | |
| − | Inventors of evil things is self-explanatory, referring to those alienated from God who devise mischief and new forms of wickedness. Disobedient to parents means irreverent, rebellious to parental authority; indifferent to rule and order (cp Ac 26:19; 2Ti 3:2; Tit 1:16; 3:3). Without understanding means undiscerning, without insight (cp Mt 15:15-20). But it also means to be ignorant and destitute of the capacity for spiritual things (cp Psa 14:1; Ro 1:21, 31). Covenant breakers refers to those who do not keep their promises. They are perfidious, disloyal, treacherous and untrustworthy (cp Jer 3:7-11). Without natural affection means they yield only to their baser instincts, acting in total disregard of natural ties and the obligations that go with them (cp Ro 1:24-28; 2Pe 2:12-22). Implacable means unforgiving, irrevocable, refusing to lay aside enmity or to listen to terms of reconciliation (cp 2Ti 3:3). Unmerciful means cruel, merciless, without pity or compassion (cp Jas 2:13).
| + | |
| − | | + | |
| − | Although the sins of Ro 1:28-31 are ascribed to those who blatantly rebel against God, Paul's last word in V32 sounds a warning to Christians who take enjoyment from these acts of immorality by watching them on television, movies, and video, and reading books that portray them (cp V32). The portrayal of immorality dominates the entertainment media today, and a great many Christians tacitly approve of it by watching it. Even though they may not practice these sins themselves, Christians who derive pleasure from watching other people take part, bring themselves under the same judgment of God (cp 2Th 2:11-12).
| + | |
| − | | + | |
| − | See also comments on Ro 1:18, 1:24-29, 1Cor 6:9-10, Ga 5:19-21,
| + | |
| − | | + | |
| − | | + | |
| − | '''Back to [[Romans Study]]'''
| + | |
The word declared in V4 also means defined, or demonstrated.
Although Jesus was the Son of God before His resurrection, yet it was by His resurrection that openly declared, defined, demonstrated it. Many Christians believe that Jesus was begotten as God's Son by His resurrection, but that is not correct (CP Isa 9:6-7; Jn 1:1-2, 14; He 1:1-6).
Jesus was begotten as God's Son at His incarnation - when He took on human form (CP Ac 13:33).
When Paul quoted Psa 2:7 here, he was simply illustrating for the Jews that by Jesus' resurrection God was formally showing Jesus to be His Son, which is also what Ro 1:4 teaches (CP Psa 2:7).
Jesus was demonstrated to be the Son of God in the sphere of the resurrection power of God which raised Him from the dead (see also comments on Lu 1:35(B) and Ac 13:33).
