Although Christians hold to a general body of rights and wrongs or moral code, they seem to have difficulty in identifying what that code exactly is. Some will cling to the Ten Commandments, but others shun the Old Testament completely and believe that the Law of Christ, loving God and one's neighbor, is the only true guideline that we have. Add to this Paul's cryptic "Christian liberty," and you have individual Christians running around, all deciding for themselves, their own code of morals and ethics. We also have the "thou shalt not judge" anyone enthusiasts, leaving true believers without a clue as to how we really are to live, at least in the details.
From Torah portion, "Re'eh - Behold" we read the following:
Deuteronomy 11:26-28 (KJV)
26
Behold, I set before you this day a blessing and a curse;
27
A blessing, if ye obey the commandments of the LORD your God, which I command you this day:
28
And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.
From this we see that God had given the Israelites detailed descriptions on how they were to live. They would be blessed if they obeyed God's commandments and would be cursed if they did not. God also said this:
Deuteronomy 12:8 (KJV)
8
Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.
"Doing what is right in your own eyes" is clearly an idea that God despises. Yet, this is often how Christianity determines what is right and wrong.
"Yes, we got a divorce. God wants us to be in a happier place."
"Yes, I buy lottery tickets. If I win, I'll donate some to my church."
"Yes, we're living together. We're saving money and besides, marriage is just a piece of paper anyway."
"Yes, we go to church on Sunday, or Tuesday. God doesn't care what day we worship."
"Yes, I eat bacon. God doesn't care what we eat."
This fuzzy moral code is really a figment of our imaginations. Christians are living contrary to the Word of God and somehow they believe that God is pleased.
Deuteronomy 12:32 (KJV)
32
What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
What God has commanded, He intended His people to observe and obey. Rather than trying to determine on our own what is right and wrong, He has given us His guidelines in His entire Word, the Bible. It's about time we fully paid attention.
Showing posts with label Judging Sin. Show all posts
Showing posts with label Judging Sin. Show all posts
Monday, August 18, 2014
Thursday, June 5, 2014
Romans 14:14-23 - Faith, Righteousness, Peace, and Joy
Paul had just admonished his readers not to be stumbling blocks to others. He continued.
Romans 14:14-23 (KJV)
14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
16 Let not then your good be evil spoken of:
17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
18 For he that in these things serveth Christ is acceptable to God, and approved of men.
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
In verse 14, Paul said that he was persuaded by Yeshua, that nothing was unclean of itself. Traditional Christianity has used this verse as a proof text that the food laws of the Torah are no longer applicable. But the context of the text, just like in verses 1-4, is not about the believer's ability to eat contrary to Torah, but about eating meat or vegetables. Therefore, Paul's argument is that meat that may have been offered to idols, in and of itself, was not unclean. What made it unclean was whether or not a believer thought that it was unclean. So, if a believer, thinking the meat was acceptable, served it to another believer who thought the meat was unclean, would cause his brother to sin (to be destroyed in the KJV) if he ate the meat (verse 15). The first believer would not have behaved in a charitable way to his brother.
Paul again stated that the use of liberty, which is a good thing, should not be used in the wrong way (verse 16). For, the kingdom of God is not about liberty in meat or drink, but about righteousness, peace, and joy in the Holy Spirit (verse 17). Believers are to think first of others and by doing so, serve Messiah, and are acceptable to God and approved by men (verse 18).
In verse 19 Paul concluded that believers are to follow after the things that make for peace and edification between each other, instead of destroying the work of God over meat. Although, the meat may be perfectly clean, it is sin for the one who believes otherwise (verse 20). It isn't good to eat meat, drink wine, or anything else that will cause a brother to stumble, or to be offended, or to be made weak (verse 21).
If the believer has the faith and understanding that the meat is acceptable, he is to keep that between himself and God (verse 22). Blessed is the believer that doesn't condemn himself over his liberty.
And the one who doubts the acceptability of the meat is condemned if he eats it, because he didn't eat it in faith (verse 23). Anything that is done contrary to one's faith is sin.
This is such a serious matter! The Jewish believers of Paul's day had come from strict adherence to all kinds of man made laws and the Gentile believers had come from all kinds of paganism, both of which were difficult to leave behind. Behaviors had to be weighed against their new faith and what they knew of God's Law. New freedoms were pridefully displayed, often at the expense of fellow believers. Today's Christians still struggle with the tension between liberty, things from one's past, and God's Law. Liberty often trumps the true righteousness of behavior that results in peace, joy, and edification of fellow believers. This should not be! Let's think first of others!
(Here is an example. There are differing opinions on the drinking of alcoholic beverages in the body of Messiah. Although, it may not be sinful, since there is no command against drinking except for drunkenness, others may be impacted negatively by the observance of drinking by a fellow believer. If a believer's actions caused another to drink something that was considered sinful, he or she has acted uncharitably towards a brother and has caused him to sin. This is a case where liberty was used inappropriately. It would have been better to have kept liberty to oneself and refrained from drinking.)
Romans 14:14-23 (KJV)
14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
16 Let not then your good be evil spoken of:
17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
18 For he that in these things serveth Christ is acceptable to God, and approved of men.
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
In verse 14, Paul said that he was persuaded by Yeshua, that nothing was unclean of itself. Traditional Christianity has used this verse as a proof text that the food laws of the Torah are no longer applicable. But the context of the text, just like in verses 1-4, is not about the believer's ability to eat contrary to Torah, but about eating meat or vegetables. Therefore, Paul's argument is that meat that may have been offered to idols, in and of itself, was not unclean. What made it unclean was whether or not a believer thought that it was unclean. So, if a believer, thinking the meat was acceptable, served it to another believer who thought the meat was unclean, would cause his brother to sin (to be destroyed in the KJV) if he ate the meat (verse 15). The first believer would not have behaved in a charitable way to his brother.
Paul again stated that the use of liberty, which is a good thing, should not be used in the wrong way (verse 16). For, the kingdom of God is not about liberty in meat or drink, but about righteousness, peace, and joy in the Holy Spirit (verse 17). Believers are to think first of others and by doing so, serve Messiah, and are acceptable to God and approved by men (verse 18).
In verse 19 Paul concluded that believers are to follow after the things that make for peace and edification between each other, instead of destroying the work of God over meat. Although, the meat may be perfectly clean, it is sin for the one who believes otherwise (verse 20). It isn't good to eat meat, drink wine, or anything else that will cause a brother to stumble, or to be offended, or to be made weak (verse 21).
If the believer has the faith and understanding that the meat is acceptable, he is to keep that between himself and God (verse 22). Blessed is the believer that doesn't condemn himself over his liberty.
And the one who doubts the acceptability of the meat is condemned if he eats it, because he didn't eat it in faith (verse 23). Anything that is done contrary to one's faith is sin.
This is such a serious matter! The Jewish believers of Paul's day had come from strict adherence to all kinds of man made laws and the Gentile believers had come from all kinds of paganism, both of which were difficult to leave behind. Behaviors had to be weighed against their new faith and what they knew of God's Law. New freedoms were pridefully displayed, often at the expense of fellow believers. Today's Christians still struggle with the tension between liberty, things from one's past, and God's Law. Liberty often trumps the true righteousness of behavior that results in peace, joy, and edification of fellow believers. This should not be! Let's think first of others!
(Here is an example. There are differing opinions on the drinking of alcoholic beverages in the body of Messiah. Although, it may not be sinful, since there is no command against drinking except for drunkenness, others may be impacted negatively by the observance of drinking by a fellow believer. If a believer's actions caused another to drink something that was considered sinful, he or she has acted uncharitably towards a brother and has caused him to sin. This is a case where liberty was used inappropriately. It would have been better to have kept liberty to oneself and refrained from drinking.)
Monday, June 2, 2014
Romans 14:10-13 - Being a Stumbling Block
Paul continued his thoughts on the weak and strong in faith.
Romans 14:10-13 (KJV)
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12 So then every one of us shall give account of himself to God.
13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.
So, if believers are subject to their master Yeshua, why should believers judge one another (verse 10)? Or why would believers regard their brothers with contempt? They all must stand before the judgment seat of Messiah and be held accountable for their own actions.
For it is written in Isaiah (verse 11):
Isaiah 45:23 (KJV)
23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Paul used this quote not to focus on the future day when all would come to understand that God is to be worshiped, but that all are accountable to God (verse 12). Therefore, believers are not to judge one another, but rather judge whether or not certain actions of theirs places a stumbling block in the way of another that will cause him or her to fall into sin (verse 13).
The context of these verses remains the same as in verses 1 through 9. Paul had been comparing a meat diet versus a vegetarian diet. But since each believer is accountable to God, whether one eats meat (that was offered to idols) or not, is between him and God. It is not for anyone else to judge. This was not a passage to be used to denounce all judgment. Believers have an obligation to judge sin based on God's standard in His Word. Therefore, Paul again was not talking about actions prohibited by God's Torah, but other actions, like the eating of meat or not, that are not prohibited in the Torah.
Often, the decision on an action's appropriateness (after determining its Torah-acceptability) is based on whether or not the action could cause another to fall into actual or perceived sin. If by eating meat offered to an idol the believer caused another to then eat the same meat, thinking that that might be sinful, the believer has placed a stumbling block in front of another. Believers must take into consideration how their actions affect others. Too often, believers use their "Christian liberty" to boast about all kinds of actions that cause others trouble. They stand on their "rights." But according to Paul, believers do not have any such rights. These verses denounce this kind of behavior. Again, believers must think of their own actions in light of their affect on others!
Romans 14:10-13 (KJV)
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12 So then every one of us shall give account of himself to God.
13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.
So, if believers are subject to their master Yeshua, why should believers judge one another (verse 10)? Or why would believers regard their brothers with contempt? They all must stand before the judgment seat of Messiah and be held accountable for their own actions.
For it is written in Isaiah (verse 11):
Isaiah 45:23 (KJV)
23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Paul used this quote not to focus on the future day when all would come to understand that God is to be worshiped, but that all are accountable to God (verse 12). Therefore, believers are not to judge one another, but rather judge whether or not certain actions of theirs places a stumbling block in the way of another that will cause him or her to fall into sin (verse 13).
The context of these verses remains the same as in verses 1 through 9. Paul had been comparing a meat diet versus a vegetarian diet. But since each believer is accountable to God, whether one eats meat (that was offered to idols) or not, is between him and God. It is not for anyone else to judge. This was not a passage to be used to denounce all judgment. Believers have an obligation to judge sin based on God's standard in His Word. Therefore, Paul again was not talking about actions prohibited by God's Torah, but other actions, like the eating of meat or not, that are not prohibited in the Torah.
Often, the decision on an action's appropriateness (after determining its Torah-acceptability) is based on whether or not the action could cause another to fall into actual or perceived sin. If by eating meat offered to an idol the believer caused another to then eat the same meat, thinking that that might be sinful, the believer has placed a stumbling block in front of another. Believers must take into consideration how their actions affect others. Too often, believers use their "Christian liberty" to boast about all kinds of actions that cause others trouble. They stand on their "rights." But according to Paul, believers do not have any such rights. These verses denounce this kind of behavior. Again, believers must think of their own actions in light of their affect on others!
Tuesday, May 27, 2014
Romans 14:1-9 - The Weak and the Strong of Faith
Paul next moved into a discussion on the weak and the strong in faith.
Romans 14:1-9 (KJV)
1 Him that is weak in the faith receive ye, but not to doubtful disputations.
2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
7 For none of us liveth to himself, and no man dieth to himself.
8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
The assembly of believers is to receive the weak in faith, but it can't be with the intention of quarreling over the individuals' faith choices that are not sinful (verse 1). For one believes that he may eat all things, whereas another, who is weak in faith, believes he may only eat herbs (verse 2). Therefore, the one who eats all things is not to despise the one who eats only herbs and the herb eater is not to judge the one who eats all (verse 3). God has accepted both believers.
Only the master of the servant can judge his servant (verse 4). Yeshua is the believer's master who not only judges him, but is able to make him acceptable.
One believer esteems one day above another, but another believer esteems every day alike (verse 5). Each believer must be fully convinced in his own mind as to the rightness or wrongness of his or her actions. In both cases of eating and observing days, these believers act in the manner in which they believe God would be pleased (verse 6).
For no believer lives or dies without accountability to God (verse 7). If the believer lives, it is as a servant to God (verse 8). If the believer dies it is also unto the Lord. Believers belong to the Lord. Because Yeshua died, rose, and revived, He has become the Lord over both the dead and the living (verse 9).
The primary question of this passage is, "Who are the weak and strong of faith?" Traditional Christianity has usually interpreted the weak in faith to be those believers who try to follow Torah, while those who are strong in faith have put aside Torah living. The problem with this understanding is that the discussion is not about Torah observance at all. In Paul's example of the two believers who eat different things, the contrast is between someone who eats only herbs and someone who eats "anything." There are no Torah rules about only eating herbs. So why would a believer choose to only eat herbs? In today's culture, many espouse vegetarianism because of its supposed health benefits, but back in the first century it was likely that the believer who only ate herbs was someone who was trying to avoid any possibility of eating meat that had been offered to an idol before being sold in the market. Yet, not all the believers felt this way. They were convinced that eating the meat was fine. Paul admonished them not to judge each other's decision. Therefore, the contrast does not mean that believers could eat contrary to Leviticus. That simply was not the issue.
Regarding the contrast of the esteemed days also does not mean an abrogation of the Saturday Sabbath or the Feasts of the Lord. Both the Jews and the Gentiles had many days that were celebrated for religious or cultural reasons. The weak in faith chose to continue to follow the observance of days that they were used to following (assuming that they were not contrary to God's Torah), whereas the strong in faith were able to let those go. Again, the two groups were not to judge each other's behaviors.
Lastly, it is important to realize that believers are on a journey of faith. Growth and development happen on the individual's timetable that God determines and that can vary greatly from one person to another. These elements of faith that are outside of God's direct commands must not be used as standards between believers.
Romans 14:1-9 (KJV)
1 Him that is weak in the faith receive ye, but not to doubtful disputations.
2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
7 For none of us liveth to himself, and no man dieth to himself.
8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
The assembly of believers is to receive the weak in faith, but it can't be with the intention of quarreling over the individuals' faith choices that are not sinful (verse 1). For one believes that he may eat all things, whereas another, who is weak in faith, believes he may only eat herbs (verse 2). Therefore, the one who eats all things is not to despise the one who eats only herbs and the herb eater is not to judge the one who eats all (verse 3). God has accepted both believers.
Only the master of the servant can judge his servant (verse 4). Yeshua is the believer's master who not only judges him, but is able to make him acceptable.
One believer esteems one day above another, but another believer esteems every day alike (verse 5). Each believer must be fully convinced in his own mind as to the rightness or wrongness of his or her actions. In both cases of eating and observing days, these believers act in the manner in which they believe God would be pleased (verse 6).
For no believer lives or dies without accountability to God (verse 7). If the believer lives, it is as a servant to God (verse 8). If the believer dies it is also unto the Lord. Believers belong to the Lord. Because Yeshua died, rose, and revived, He has become the Lord over both the dead and the living (verse 9).
The primary question of this passage is, "Who are the weak and strong of faith?" Traditional Christianity has usually interpreted the weak in faith to be those believers who try to follow Torah, while those who are strong in faith have put aside Torah living. The problem with this understanding is that the discussion is not about Torah observance at all. In Paul's example of the two believers who eat different things, the contrast is between someone who eats only herbs and someone who eats "anything." There are no Torah rules about only eating herbs. So why would a believer choose to only eat herbs? In today's culture, many espouse vegetarianism because of its supposed health benefits, but back in the first century it was likely that the believer who only ate herbs was someone who was trying to avoid any possibility of eating meat that had been offered to an idol before being sold in the market. Yet, not all the believers felt this way. They were convinced that eating the meat was fine. Paul admonished them not to judge each other's decision. Therefore, the contrast does not mean that believers could eat contrary to Leviticus. That simply was not the issue.
Regarding the contrast of the esteemed days also does not mean an abrogation of the Saturday Sabbath or the Feasts of the Lord. Both the Jews and the Gentiles had many days that were celebrated for religious or cultural reasons. The weak in faith chose to continue to follow the observance of days that they were used to following (assuming that they were not contrary to God's Torah), whereas the strong in faith were able to let those go. Again, the two groups were not to judge each other's behaviors.
Lastly, it is important to realize that believers are on a journey of faith. Growth and development happen on the individual's timetable that God determines and that can vary greatly from one person to another. These elements of faith that are outside of God's direct commands must not be used as standards between believers.
Tuesday, September 3, 2013
Romans 3:9-20 - None Righteous
Previous:
Paul said that there were advantages in being Jewish. Having the Word of God was the primary one.
Romans 3:9-20 (KJV)
9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
14 Whose mouth is full of cursing and bitterness:
15 Their feet are swift to shed blood:
16 Destruction and misery are in their ways:
17 And the way of peace have they not known:
18 There is no fear of God before their eyes.
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Paul asked the next logical question. Did that mean that the Jews were better than the Gentiles (verse 9)? His answer in the KJV is, "No, in no wise." Other translations use, "No, not at all." However, the Greek is ou pantos, ou meaning "no" or "not" and pantos meaning "entirely, wholly, certainly." Together, as David Stern points out in the Jewish New Testament Commentary, (Jewish New Testament Publications, Inc, Clarksville, Maryland, 1992, p. 341-342) the literal meaning seems to be "not entirely." Paul was acknowledging that because the Jews had the Word of God, they had the advantage over the Gentiles and should have been better. However, as Paul had been proving, both Jews and Gentiles were on equal footing when it came to sin.
Paul then began a list of the common ground that the Jews and Gentiles had regarding sin. He pulled his list from the Old Testament where, "it is written." No one is righteous (Psalm 14:3) (verse 10). No one understands and no one seeks God (Psalm 14:2 and 53:2) (verse 11). They are all gone out of the way, they have become unprofitable, and none do good (Psalm 14:3) (verse 12). They speak deceitfully and in other evil ways (Psalm 5:9) (verse 13). They speak in curses and bitterness (Psalm 10:7) (verse 14). They shed blood (verse 15). Their ways lead to destruction and misery (verse 16). Their ways are not peaceful (Isaiah 57:21) (verse 17). They have no fear of God (Proverbs 1:17, Psalm 36:1, Ecclesiastes 12:13) (verse 18).
Again, Paul was painting a very dark picture of mankind. Although he understood that man is capable of doing good deeds, our bent is to do otherwise. There is no one who is really righteous by nature.
In verse 19 Paul said that whatever the law says (and he is referring to those comments taken from the Old Testament in verses 10 through 18) is said to the Jews. So, if the Jews, with the advantage of the Word of God, were guilty before God, the Gentiles, without that guidance of the law, were also guilty (Paul proved this already in 1:18-2:16).
Paul summarized in verse 20. The Jews often claimed superiority over the Gentiles, when they should have understood how sinful man really is, since they knew the law and saw how both groups missed the mark. Obviously, no one could claim justification by their deeds.
An aside: After reading this section of Romans, I was struck by some of the wisdom that is expressed in Christianity today. I've often seen comments like, "I'm not perfect, but God loves me anyway." Although this statement is true in a very generic sense, the tone implies that God doesn't care about how much we sin, or even approves of our sin so that our salvation from such sin is magnified. Paul's condemnation of mankind, both Jew and Gentile, should cause us to look deep within ourselves to see the evil that lurks there and be determined to allow the Holy Spirit to remove any and all sin found within.
What did Paul say next? Was there more condemnation, or was he ready to give his readers some good news?
Next:
Paul said that there were advantages in being Jewish. Having the Word of God was the primary one.
Romans 3:9-20 (KJV)
9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
14 Whose mouth is full of cursing and bitterness:
15 Their feet are swift to shed blood:
16 Destruction and misery are in their ways:
17 And the way of peace have they not known:
18 There is no fear of God before their eyes.
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Paul asked the next logical question. Did that mean that the Jews were better than the Gentiles (verse 9)? His answer in the KJV is, "No, in no wise." Other translations use, "No, not at all." However, the Greek is ou pantos, ou meaning "no" or "not" and pantos meaning "entirely, wholly, certainly." Together, as David Stern points out in the Jewish New Testament Commentary, (Jewish New Testament Publications, Inc, Clarksville, Maryland, 1992, p. 341-342) the literal meaning seems to be "not entirely." Paul was acknowledging that because the Jews had the Word of God, they had the advantage over the Gentiles and should have been better. However, as Paul had been proving, both Jews and Gentiles were on equal footing when it came to sin.
Paul then began a list of the common ground that the Jews and Gentiles had regarding sin. He pulled his list from the Old Testament where, "it is written." No one is righteous (Psalm 14:3) (verse 10). No one understands and no one seeks God (Psalm 14:2 and 53:2) (verse 11). They are all gone out of the way, they have become unprofitable, and none do good (Psalm 14:3) (verse 12). They speak deceitfully and in other evil ways (Psalm 5:9) (verse 13). They speak in curses and bitterness (Psalm 10:7) (verse 14). They shed blood (verse 15). Their ways lead to destruction and misery (verse 16). Their ways are not peaceful (Isaiah 57:21) (verse 17). They have no fear of God (Proverbs 1:17, Psalm 36:1, Ecclesiastes 12:13) (verse 18).
Again, Paul was painting a very dark picture of mankind. Although he understood that man is capable of doing good deeds, our bent is to do otherwise. There is no one who is really righteous by nature.
In verse 19 Paul said that whatever the law says (and he is referring to those comments taken from the Old Testament in verses 10 through 18) is said to the Jews. So, if the Jews, with the advantage of the Word of God, were guilty before God, the Gentiles, without that guidance of the law, were also guilty (Paul proved this already in 1:18-2:16).
Paul summarized in verse 20. The Jews often claimed superiority over the Gentiles, when they should have understood how sinful man really is, since they knew the law and saw how both groups missed the mark. Obviously, no one could claim justification by their deeds.
An aside: After reading this section of Romans, I was struck by some of the wisdom that is expressed in Christianity today. I've often seen comments like, "I'm not perfect, but God loves me anyway." Although this statement is true in a very generic sense, the tone implies that God doesn't care about how much we sin, or even approves of our sin so that our salvation from such sin is magnified. Paul's condemnation of mankind, both Jew and Gentile, should cause us to look deep within ourselves to see the evil that lurks there and be determined to allow the Holy Spirit to remove any and all sin found within.
What did Paul say next? Was there more condemnation, or was he ready to give his readers some good news?
Next:
Saturday, August 31, 2013
Romans 3:5-8 - Let Evil Abound?
Previous:
Paul said that having the Word of God, which instructs about what constitutes sin and how to receive forgiveness, made being Jewish an advantage. Yet, if many of the Jews did not believe, that didn't mean that God's plan of salvation didn't work or that God is unrighteous. Paul continued his thought by taking an argument to the extreme.
Romans 3:5-8 (KJV)
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
6 God forbid: for then how shall God judge the world?
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
If mankind's sin contrasted so completely with God's righteousness, making God's goodness seem even more holy, lofty, and perfect in comparison, wasn't God unrighteous if He punished that sin (verse 5)? Paul was making an argument that conveyed the idea that God received a kind of benefit from sin's existence. He was "speaking as a man," meaning that this argument was of faulty construction. It was the type of argument or reasoning that someone might have, but it was not the truth.
Again, Paul objected vehemently with, "God forbid!" If God truly were unrighteous, then He would not be qualified to judge the world (verse 6).
Paul repeated his argument in verse 7 using the specific sin of lying as an example.
Then, in verse 8 the outcome of this flawed reasoning was taken to the conclusion that mankind should go ahead and do evil so that good would come! Paul added that there were those who had slanderously reported that Paul had actually taught this. However, the damnation of anyone teaching this doctrine was just.
Paul has been building a case for mankind's guilt before God concerning sin. Both Jews and Gentiles are guilty. Questions have arisen regarding the righteousness of God in His judgment, yet in all things God remains just. Stay tuned!
Next:
Paul said that having the Word of God, which instructs about what constitutes sin and how to receive forgiveness, made being Jewish an advantage. Yet, if many of the Jews did not believe, that didn't mean that God's plan of salvation didn't work or that God is unrighteous. Paul continued his thought by taking an argument to the extreme.
Romans 3:5-8 (KJV)
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
6 God forbid: for then how shall God judge the world?
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
If mankind's sin contrasted so completely with God's righteousness, making God's goodness seem even more holy, lofty, and perfect in comparison, wasn't God unrighteous if He punished that sin (verse 5)? Paul was making an argument that conveyed the idea that God received a kind of benefit from sin's existence. He was "speaking as a man," meaning that this argument was of faulty construction. It was the type of argument or reasoning that someone might have, but it was not the truth.
Again, Paul objected vehemently with, "God forbid!" If God truly were unrighteous, then He would not be qualified to judge the world (verse 6).
Paul repeated his argument in verse 7 using the specific sin of lying as an example.
Then, in verse 8 the outcome of this flawed reasoning was taken to the conclusion that mankind should go ahead and do evil so that good would come! Paul added that there were those who had slanderously reported that Paul had actually taught this. However, the damnation of anyone teaching this doctrine was just.
Paul has been building a case for mankind's guilt before God concerning sin. Both Jews and Gentiles are guilty. Questions have arisen regarding the righteousness of God in His judgment, yet in all things God remains just. Stay tuned!
Next:
Saturday, August 24, 2013
Romans 3:1-4 - Jewish Advantage
Previous:
Paul had just finished a section of rebuke regarding hypocritical Jews. The tone almost seems to imply that being Jewish had absolutely no advantages. Is that true, that being Jewish has no advantages? Paul answered in this next section.
Romans 3:1-4 (KJV)
1 What advantage then hath the Jew? or what profit is there of circumcision?
2 Much every way: chiefly, because that unto them were committed the oracles of God.
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
Paul asked the question himself in verse 1. Is there any advantage in being Jewish, or is there any profit in circumcision? Considering all of the antisemitism in the world today, it would seem that being Jewish is about the last nationality anyone would want to be. And circumcision, as a sign of covenantal relationship to God, has been pooh-poohed even by those who believe themselves to be in a relationship to the God of Abraham, Isaac, and Jacob.
Paul answered his own question in verse 2. There is advantage to being Jewish and circumcised. Paul claimed that there were many advantages. The most important is that the oracles or Word of God have been committed to the Jews. Throughout the Jews' history the Word of God has been held sacred by them, protected and preserved. This small group of people have committed their lives to that Word. And through that Word, or Torah, they knew about forgiveness and faith. The Gentiles, on the other hand, only knew enough through the Creation and the conscience to be held accountable for their sin.
Yet, if some of the Jews have not believed the Word of God, does that make God's means of salvation any less effective (verse 3)? In other words, do the actions of the Jews, or their unbelief make God a liar because He "failed" with His chosen people? Can He not save? Is the Torah ineffective in its intended purpose? Paul forcefully responded in verse 4, "God forbid!" Even if every man were a liar, God would be true! Then Paul quoted part of Psalm 51:4.
Psalm 51:4 (KJV)
4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
By this quote, Paul was alluding to the entire Psalm that speaks of individual sin and the righteousness of God's judgment. David, the author of the Psalm, in recognizing his sin, declared God innocent of any wrongdoing in David's punishment.
Psalm 51:10-12 (KJV)
10 Create in me a clean heart, O God; and renew a right spirit within me.
11 Cast me not away from thy presence; and take not thy holy spirit from me.
12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
God had not failed in David's case, and He had not failed with the Jews. Although there are corporate aspects to salvation, God saves us one by one, by grace through faith. God is not at fault for the Jews' lack of belief. God's gift of Torah to the Jews still stands as the vehicle of understanding God's means of salvation.
Next:
Paul had just finished a section of rebuke regarding hypocritical Jews. The tone almost seems to imply that being Jewish had absolutely no advantages. Is that true, that being Jewish has no advantages? Paul answered in this next section.
Romans 3:1-4 (KJV)
1 What advantage then hath the Jew? or what profit is there of circumcision?
2 Much every way: chiefly, because that unto them were committed the oracles of God.
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
Paul asked the question himself in verse 1. Is there any advantage in being Jewish, or is there any profit in circumcision? Considering all of the antisemitism in the world today, it would seem that being Jewish is about the last nationality anyone would want to be. And circumcision, as a sign of covenantal relationship to God, has been pooh-poohed even by those who believe themselves to be in a relationship to the God of Abraham, Isaac, and Jacob.
Paul answered his own question in verse 2. There is advantage to being Jewish and circumcised. Paul claimed that there were many advantages. The most important is that the oracles or Word of God have been committed to the Jews. Throughout the Jews' history the Word of God has been held sacred by them, protected and preserved. This small group of people have committed their lives to that Word. And through that Word, or Torah, they knew about forgiveness and faith. The Gentiles, on the other hand, only knew enough through the Creation and the conscience to be held accountable for their sin.
Yet, if some of the Jews have not believed the Word of God, does that make God's means of salvation any less effective (verse 3)? In other words, do the actions of the Jews, or their unbelief make God a liar because He "failed" with His chosen people? Can He not save? Is the Torah ineffective in its intended purpose? Paul forcefully responded in verse 4, "God forbid!" Even if every man were a liar, God would be true! Then Paul quoted part of Psalm 51:4.
Psalm 51:4 (KJV)
4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
By this quote, Paul was alluding to the entire Psalm that speaks of individual sin and the righteousness of God's judgment. David, the author of the Psalm, in recognizing his sin, declared God innocent of any wrongdoing in David's punishment.
Psalm 51:10-12 (KJV)
10 Create in me a clean heart, O God; and renew a right spirit within me.
11 Cast me not away from thy presence; and take not thy holy spirit from me.
12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
God had not failed in David's case, and He had not failed with the Jews. Although there are corporate aspects to salvation, God saves us one by one, by grace through faith. God is not at fault for the Jews' lack of belief. God's gift of Torah to the Jews still stands as the vehicle of understanding God's means of salvation.
Next:
Tuesday, August 20, 2013
Romans 2:17-29 - Will the Real Jew Stand Up?
Previous:
Paul next returned to a discussion of hypocrisy, especially in the case of some of the Jews. He also continued on his theme of unrighteousness.
Romans 2:17-29 (KJV)
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
24 For the name of God is blasphemed among the Gentiles through you, as it is written.
25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
In verse 17 Paul began the scenario of his discussion. The Jews definitely were God's chosen people. They had the Torah. No other group could say the same. Unfortunately, instead of understanding how blessed they were, they believed themselves better than the rest of mankind. They "rested" or relied on the Torah and they boasted of God, but what they had, became their means of believing they were superior to anyone else. They knew God's will and they knew the things that were more excellent, since they had been instructed from the Torah (verse 18). They were confident that they could be guides for those who were blind or in darkness spiritually (verse 19). They instructed fools and babes because they had the knowledge and truth of the Torah (verse 20).
Yet, although these Jews taught others, why didn't they teach themselves? Why did they preach to others that stealing was wrong, but were guilty of stealing themelves (verse 21)? They taught against adultery and idolatry, but they were guilty of the same (verse 22). They boasted of the Torah, but broke the laws of Torah and dishonored God (verse 23).
Paul was continuing to highlight how just knowing God and Torah were worthless without actions that resulted from that knowledge. The Jews were to not only have faith in God, but live according to the perfect standard of the Torah. Preaching one way and living another caused God's name to be blasphemed among the Gentiles (verse 24). This was a quote from Ezekiel 36:20, 21 that spoke of the Jews' exile because of their sin against God. They had the Torah, but lived contrary to its teachings.
Ezekiel 36:20-21 (KJV)
20 And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.
21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.
As we claim to be Yeshua's followers, are we guilty of profaning His name by our actions? Are we righteously speaking His commandments, but living in opposition to them? Are we following Torah, or have we profaned His name by setting it aside?
In verse 25 Paul brought circumcision into his line of thought. Circumcision was valuable to the Jews who kept the Torah, but was virtually made "uncircumcision" if the Jews habitually broke the Torah, or lived in a manner characterized by sin (verse 25).
Conversely, if the Gentiles kept the Torah, didn't their uncircumcision count for circumcision (verse 26)? And although these Jews thought that they were qualified to judge the Gentiles because of their superiority based on having Torah, the truth was that the uncircumcised Gentiles who kept Torah (to the extent of their knowledge) were qualified to judge the Jews that failed to keep Torah (verse 27).
For the true Jew is not one who is merely circumcised in the flesh (verse 28), but one who is circumcised in heart (verse 29). In other words the true Jew was the person who followed (did) Torah. These are those who would receive praise from God.
Paul's words would have been sharp daggers for those Jews who rested in the Torah, but didn't necessarily live according to the Torah. Paul even seemed to elevate the Gentiles' status based on how they kept Torah, rather than the physical sign of circumcision. Yet, Paul has managed to make the case that all mankind is depraved, both Jews and Gentiles. Where would his thoughts go next?
Next:
Paul next returned to a discussion of hypocrisy, especially in the case of some of the Jews. He also continued on his theme of unrighteousness.
Romans 2:17-29 (KJV)
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
24 For the name of God is blasphemed among the Gentiles through you, as it is written.
25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
In verse 17 Paul began the scenario of his discussion. The Jews definitely were God's chosen people. They had the Torah. No other group could say the same. Unfortunately, instead of understanding how blessed they were, they believed themselves better than the rest of mankind. They "rested" or relied on the Torah and they boasted of God, but what they had, became their means of believing they were superior to anyone else. They knew God's will and they knew the things that were more excellent, since they had been instructed from the Torah (verse 18). They were confident that they could be guides for those who were blind or in darkness spiritually (verse 19). They instructed fools and babes because they had the knowledge and truth of the Torah (verse 20).
Yet, although these Jews taught others, why didn't they teach themselves? Why did they preach to others that stealing was wrong, but were guilty of stealing themelves (verse 21)? They taught against adultery and idolatry, but they were guilty of the same (verse 22). They boasted of the Torah, but broke the laws of Torah and dishonored God (verse 23).
Paul was continuing to highlight how just knowing God and Torah were worthless without actions that resulted from that knowledge. The Jews were to not only have faith in God, but live according to the perfect standard of the Torah. Preaching one way and living another caused God's name to be blasphemed among the Gentiles (verse 24). This was a quote from Ezekiel 36:20, 21 that spoke of the Jews' exile because of their sin against God. They had the Torah, but lived contrary to its teachings.
Ezekiel 36:20-21 (KJV)
20 And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.
21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.
As we claim to be Yeshua's followers, are we guilty of profaning His name by our actions? Are we righteously speaking His commandments, but living in opposition to them? Are we following Torah, or have we profaned His name by setting it aside?
In verse 25 Paul brought circumcision into his line of thought. Circumcision was valuable to the Jews who kept the Torah, but was virtually made "uncircumcision" if the Jews habitually broke the Torah, or lived in a manner characterized by sin (verse 25).
Conversely, if the Gentiles kept the Torah, didn't their uncircumcision count for circumcision (verse 26)? And although these Jews thought that they were qualified to judge the Gentiles because of their superiority based on having Torah, the truth was that the uncircumcised Gentiles who kept Torah (to the extent of their knowledge) were qualified to judge the Jews that failed to keep Torah (verse 27).
For the true Jew is not one who is merely circumcised in the flesh (verse 28), but one who is circumcised in heart (verse 29). In other words the true Jew was the person who followed (did) Torah. These are those who would receive praise from God.
Paul's words would have been sharp daggers for those Jews who rested in the Torah, but didn't necessarily live according to the Torah. Paul even seemed to elevate the Gentiles' status based on how they kept Torah, rather than the physical sign of circumcision. Yet, Paul has managed to make the case that all mankind is depraved, both Jews and Gentiles. Where would his thoughts go next?
Next:
Friday, August 16, 2013
Romans 2:12-16 - The Conscience
Previous:
Paul continued to speak about how mankind, both Jews and Gentiles, is judged by its deeds.
Romans 2:12-16 (KJV)
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In verse 12 Paul compared "those without law" and "those in law." This is another way of comparing Jews and Gentiles. The Gentiles were without the Torah, while the Jews had the Torah. Paul related that the Gentiles would "perish without Torah" and the Jews would be "judged by Torah." Although some have tried to say that Paul was alluding to the Jews having a higher responsibility than the Gentiles (that the Jews are the only ones who need to continue to observe Torah), or that the Gentiles could be saved because of their lack of knowledge about the Torah, these statements do not tell the complete truth. Let's go on for the moment.
Paul made a parenthetical comment in verses 13 through 15, and would return to his main statement in verse 16.
Paul added to the principle of justification by works in verse 13. He stated that those who only hear the Torah, but who do not DO the Torah would not be justified. How many supposed Christians sit in our churches hearing the Word of God on a weekly basis, but then go on to live lives in opposition to God's Word and never find this a problem?
In verse 14 Paul clarified his statement in verse 12. When Gentiles, who are ignorant of the Torah, conform to the Torah, they are a law unto themselves. Then in verse 15 Paul further stated that much of what is in the Torah is written in the hearts of the Gentiles (actually Jews, as well). When their inner Torah is disobeyed, their consciences bear witness against them, which becomes the standard for judging one another.
Paul was saying that just like the evidence of Creation, the conscience has been given to man to cause him to turn to God. Also, the conscience has been given as a means for all mankind to understand, to a certain degree, right from wrong. Yet, the Gentiles, who are accountable for the law written on their consciences, will still perish because they violate their consciences and the law written therein. The Jews, on the other hand, will be judged by the Torah and will be found guilty of violating the Torah.
We are held responsible for the degree of our understanding of God's Torah. Those, for example, who have never heard of Yeshua, will be judged based on what is understood in their inner being. But before we believe that ignorance is blissful salvation, we need to understand that Paul has also been building a case that everyone either violates Torah directly, or that inner conscience.
Paul then ended his statement by saying that "in that day" (either when someone trusts in Yeshua as Savior or in the final judgment at the end of the age), God will judge the secrets of men by Yeshua according to the principles he had been describing.
It should be noted here, that Paul's differentiation of mankind into Jews and Gentiles leaves much unsaid, since there are Jews that believe in Yeshua and those that don't. There are Gentiles that believe in Yeshua and those that don't. The unbelieving Gentiles are the ones that are judged by the inner conscience. Unbelieving Jews are judged by the Torah. But what about believers of both stripes? Paul's differentiation definitely referred to the intitial states of the Jews and Gentiles before the coming of Yeshua. However, when the Jewish or Gentile believer in Yeshua is considered, doesn't that change things? Why doesn't Paul speak about them?
Based on Paul's statements, Paul considered knowing Torah to be the highest state of the understanding of right and wrong. When Jew or Gentile comes to belief in Yeshua, there is no higher Law. Some say that the Law of Christ is higher as evidenced by the Sermon on the Mount, but nothing Yeshua ever commanded was different in intent to the Torah. God's standard has always been perfection. So, if we are judged by our understandings (that are evidenced by DOING), we will all be judged somewhere along the continuum that begins with the conscience and ends with the Torah. And although we, all, are guilty, believers have the assurance that we are saved based on Yeshua's righteousness and His perfect fulfilling of the Torah. However, let's be very careful, that any supposed ignorance of Torah is not based on rebellion and a refusal to DO as God has commanded. That was also Paul's warning.
Next:
Paul continued to speak about how mankind, both Jews and Gentiles, is judged by its deeds.
Romans 2:12-16 (KJV)
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In verse 12 Paul compared "those without law" and "those in law." This is another way of comparing Jews and Gentiles. The Gentiles were without the Torah, while the Jews had the Torah. Paul related that the Gentiles would "perish without Torah" and the Jews would be "judged by Torah." Although some have tried to say that Paul was alluding to the Jews having a higher responsibility than the Gentiles (that the Jews are the only ones who need to continue to observe Torah), or that the Gentiles could be saved because of their lack of knowledge about the Torah, these statements do not tell the complete truth. Let's go on for the moment.
Paul made a parenthetical comment in verses 13 through 15, and would return to his main statement in verse 16.
Paul added to the principle of justification by works in verse 13. He stated that those who only hear the Torah, but who do not DO the Torah would not be justified. How many supposed Christians sit in our churches hearing the Word of God on a weekly basis, but then go on to live lives in opposition to God's Word and never find this a problem?
In verse 14 Paul clarified his statement in verse 12. When Gentiles, who are ignorant of the Torah, conform to the Torah, they are a law unto themselves. Then in verse 15 Paul further stated that much of what is in the Torah is written in the hearts of the Gentiles (actually Jews, as well). When their inner Torah is disobeyed, their consciences bear witness against them, which becomes the standard for judging one another.
Paul was saying that just like the evidence of Creation, the conscience has been given to man to cause him to turn to God. Also, the conscience has been given as a means for all mankind to understand, to a certain degree, right from wrong. Yet, the Gentiles, who are accountable for the law written on their consciences, will still perish because they violate their consciences and the law written therein. The Jews, on the other hand, will be judged by the Torah and will be found guilty of violating the Torah.
We are held responsible for the degree of our understanding of God's Torah. Those, for example, who have never heard of Yeshua, will be judged based on what is understood in their inner being. But before we believe that ignorance is blissful salvation, we need to understand that Paul has also been building a case that everyone either violates Torah directly, or that inner conscience.
Paul then ended his statement by saying that "in that day" (either when someone trusts in Yeshua as Savior or in the final judgment at the end of the age), God will judge the secrets of men by Yeshua according to the principles he had been describing.
It should be noted here, that Paul's differentiation of mankind into Jews and Gentiles leaves much unsaid, since there are Jews that believe in Yeshua and those that don't. There are Gentiles that believe in Yeshua and those that don't. The unbelieving Gentiles are the ones that are judged by the inner conscience. Unbelieving Jews are judged by the Torah. But what about believers of both stripes? Paul's differentiation definitely referred to the intitial states of the Jews and Gentiles before the coming of Yeshua. However, when the Jewish or Gentile believer in Yeshua is considered, doesn't that change things? Why doesn't Paul speak about them?
Based on Paul's statements, Paul considered knowing Torah to be the highest state of the understanding of right and wrong. When Jew or Gentile comes to belief in Yeshua, there is no higher Law. Some say that the Law of Christ is higher as evidenced by the Sermon on the Mount, but nothing Yeshua ever commanded was different in intent to the Torah. God's standard has always been perfection. So, if we are judged by our understandings (that are evidenced by DOING), we will all be judged somewhere along the continuum that begins with the conscience and ends with the Torah. And although we, all, are guilty, believers have the assurance that we are saved based on Yeshua's righteousness and His perfect fulfilling of the Torah. However, let's be very careful, that any supposed ignorance of Torah is not based on rebellion and a refusal to DO as God has commanded. That was also Paul's warning.
Next:
Wednesday, August 14, 2013
Romans 2:6-11 (Again) - To the Jews First
Previous:
Today we're going to relook at Romans 2:6-11, but from another angle.
Romans 2:6-11 (KJV)
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God.
Previously, our discussion was on Paul's idea of the basis for God's judgment, but for today we're going to concentrate on his comments about Jews and Gentiles.
In verses 6 to 10 Paul described how mankind will be recompensed according to its deeds. Those who do good will receive glory, honor, eternal life, and peace, but those who do evil (sin) will receive tribulation and anguish. He added that this principle of recompense was "of the Jew first, and also of the Gentile."
During the days of Paul, the difference between Jews and Gentiles was very stark. From the Jewish perspective, only Jews really mattered, because it was only the Jews that were God's chosen people, that were able to participate in the World to Come. Therefore, any attempts by Gentiles to become closer to the God of Abraham, Isaac, and Jacob, were met with the requirement of becoming Jews by conversion before acceptance was allowed in the community. But this was not an easy process, especially for a man, who would have to ungo circumcision. Many Gentiles, then hung around the edges of Jewish society, not fully being accepted.
Cursorily, it seems that Paul may have been acknowledging that Gentiles were just second class citizens. But look at verse 11. Paul ended this section by claiming that God was no respecter of persons. In other words, to God it didn't matter if a person was Jew or Gentile, both could be accepted by God and the recompense based on deeds would be applied to both Jews and Gentiles.
David H. Stern, (Jewish New Testament Commentary, Jewish New Testament Publications, Inc., Clarksville, MD, 1992, p. 329-330), refers to three different ways in which "of the Jew first," applies.
1. Historical Priority. The message of God was initially given to the Jews, but ultimately would spread to the rest of the world.
Acts 1:8 (KJV)
8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
2. Covenant Priority. John Murray in his commentary on Romans wrote:
"Salvation through faith has primary relevance to the Jew. . .aris[ing] from the fact that [he] had
been chosen by God to be the recipient of the promise of the Gospel and that to him were
committed the oracles of God."
3. Present Priority. There should be a priority of spreading the Gospel message among this covenanted people of God. Stern asks, "Could it be that one reason for the "present priority" of preaching the Gospel to the Jew espcially is that neglecting Jewish evangelism delays the coming of the Kingdom of God on earth?"
In summary, it appears that there is something special about the Jews. Yet, God has given equal status to both the Jews and Gentiles and all are held to the same standards of behavior, leading to either punishment or blessing. Since Paul's epistle to the Romans concerns the side-by-side nature of Jews and Gentiles, he will certainly have more to say as we progress in this study.
Next:
Today we're going to relook at Romans 2:6-11, but from another angle.
Romans 2:6-11 (KJV)
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God.
Previously, our discussion was on Paul's idea of the basis for God's judgment, but for today we're going to concentrate on his comments about Jews and Gentiles.
In verses 6 to 10 Paul described how mankind will be recompensed according to its deeds. Those who do good will receive glory, honor, eternal life, and peace, but those who do evil (sin) will receive tribulation and anguish. He added that this principle of recompense was "of the Jew first, and also of the Gentile."
During the days of Paul, the difference between Jews and Gentiles was very stark. From the Jewish perspective, only Jews really mattered, because it was only the Jews that were God's chosen people, that were able to participate in the World to Come. Therefore, any attempts by Gentiles to become closer to the God of Abraham, Isaac, and Jacob, were met with the requirement of becoming Jews by conversion before acceptance was allowed in the community. But this was not an easy process, especially for a man, who would have to ungo circumcision. Many Gentiles, then hung around the edges of Jewish society, not fully being accepted.
Cursorily, it seems that Paul may have been acknowledging that Gentiles were just second class citizens. But look at verse 11. Paul ended this section by claiming that God was no respecter of persons. In other words, to God it didn't matter if a person was Jew or Gentile, both could be accepted by God and the recompense based on deeds would be applied to both Jews and Gentiles.
David H. Stern, (Jewish New Testament Commentary, Jewish New Testament Publications, Inc., Clarksville, MD, 1992, p. 329-330), refers to three different ways in which "of the Jew first," applies.
1. Historical Priority. The message of God was initially given to the Jews, but ultimately would spread to the rest of the world.
Acts 1:8 (KJV)
8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
2. Covenant Priority. John Murray in his commentary on Romans wrote:
"Salvation through faith has primary relevance to the Jew. . .aris[ing] from the fact that [he] had
been chosen by God to be the recipient of the promise of the Gospel and that to him were
committed the oracles of God."
3. Present Priority. There should be a priority of spreading the Gospel message among this covenanted people of God. Stern asks, "Could it be that one reason for the "present priority" of preaching the Gospel to the Jew espcially is that neglecting Jewish evangelism delays the coming of the Kingdom of God on earth?"
In summary, it appears that there is something special about the Jews. Yet, God has given equal status to both the Jews and Gentiles and all are held to the same standards of behavior, leading to either punishment or blessing. Since Paul's epistle to the Romans concerns the side-by-side nature of Jews and Gentiles, he will certainly have more to say as we progress in this study.
Next:
Sunday, August 11, 2013
Romans 2:6-10 - Recompense According to Deeds
Previous:
After speaking about hypocritical judgment Paul continued his thoughts on judgment.
Romans 2:6-10 (KJV)
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
In the previous section, Paul had just finished stating that God, because of mankind's unrepentant heart, would righteously judge. "Who" in verse 6 refers to God, who in His righteous judgment, would judge every man according to his deeds.
To those who continue to do good deeds would receive glory, honor, immortality and eternal life (verse 7), but those who are contentious (quarrelsome), who disobey the truth, who obey unrighteousness, indignation, and wrath (verse 8), would receive tribulation and anguish (verse 9). Paul then repeated the idea by stating clearly that God's righteous judgment would fall on every man (and woman) that does evil. Glory, honor, and peace would be given to every man that does good (verse 10).
Paul's declarations should give Christians pause. Aren't we taught that it is faith in Yeshua that saves us from God's judgment? Aren't we taught that good works can never be enough to earn salvation? Paul seemed to contradict his very own comments about salvation by faith in chapter 1. So what is the truth? Are we saved by grace through faith or is it by works?
Technically, we are saved by works. If it were possible, a sinless human being would be able to attain salvation on his or her own. Unfortunately, Paul had been building a case that demonstrated that all mankind is sinful, thereby rendering a guilty verdict against every single human being. We all deserve to die in penalty for our sin. This is where God's grace comes in. Through our faith in Yeshua's payment of mankind's penalty for sin by dying on the cross, we can trust in Yeshua and receive His righteousness that will allow us to escape our just end and receive eternal life. God sees us "just as if we'd never sinned." For the believer, God only sees the good works that Yeshua has done.
But then what was Paul talking about when he referred to the results of doing good or evil deeds? Is he talking simply about rewards and consequences? Paul's words are those used for judgment and salvation and must refer to more than just rewards and consequences.
James 2:20 (KJV)
20 But wilt thou know, O vain man, that faith without works is dead?
Paul was agreeing with James' statement that faith and works go hand in hand. A person may think he has faith, but if there are no good works, there really is no faith. Works are the evidence of faith. So, Paul was saying that if a person's life is characterized by good works of faith he will be saved, but if a person's life is characterized by sin, that person has no faith and will not be saved. This should be sobering to the Christian as well. We are to live in righteousness.
Paul also spoke about Jews and Gentiles in this passage. This will be addressed in the next post. Stay tuned.
Next:
After speaking about hypocritical judgment Paul continued his thoughts on judgment.
Romans 2:6-10 (KJV)
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
In the previous section, Paul had just finished stating that God, because of mankind's unrepentant heart, would righteously judge. "Who" in verse 6 refers to God, who in His righteous judgment, would judge every man according to his deeds.
To those who continue to do good deeds would receive glory, honor, immortality and eternal life (verse 7), but those who are contentious (quarrelsome), who disobey the truth, who obey unrighteousness, indignation, and wrath (verse 8), would receive tribulation and anguish (verse 9). Paul then repeated the idea by stating clearly that God's righteous judgment would fall on every man (and woman) that does evil. Glory, honor, and peace would be given to every man that does good (verse 10).
Paul's declarations should give Christians pause. Aren't we taught that it is faith in Yeshua that saves us from God's judgment? Aren't we taught that good works can never be enough to earn salvation? Paul seemed to contradict his very own comments about salvation by faith in chapter 1. So what is the truth? Are we saved by grace through faith or is it by works?
Technically, we are saved by works. If it were possible, a sinless human being would be able to attain salvation on his or her own. Unfortunately, Paul had been building a case that demonstrated that all mankind is sinful, thereby rendering a guilty verdict against every single human being. We all deserve to die in penalty for our sin. This is where God's grace comes in. Through our faith in Yeshua's payment of mankind's penalty for sin by dying on the cross, we can trust in Yeshua and receive His righteousness that will allow us to escape our just end and receive eternal life. God sees us "just as if we'd never sinned." For the believer, God only sees the good works that Yeshua has done.
But then what was Paul talking about when he referred to the results of doing good or evil deeds? Is he talking simply about rewards and consequences? Paul's words are those used for judgment and salvation and must refer to more than just rewards and consequences.
James 2:20 (KJV)
20 But wilt thou know, O vain man, that faith without works is dead?
Paul was agreeing with James' statement that faith and works go hand in hand. A person may think he has faith, but if there are no good works, there really is no faith. Works are the evidence of faith. So, Paul was saying that if a person's life is characterized by good works of faith he will be saved, but if a person's life is characterized by sin, that person has no faith and will not be saved. This should be sobering to the Christian as well. We are to live in righteousness.
Paul also spoke about Jews and Gentiles in this passage. This will be addressed in the next post. Stay tuned.
Next:
Wednesday, August 7, 2013
Romans 2:1-5 - Hypocritical Judgment
Previous:
In Romans chapter 1 Paul demonstrated the deplorable state of mankind. His thought continued with this:
Romans 2:1-5 (KJV)
1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2 But we are sure that the judgment of God is according to truth against them which commit such things.
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
With the beginning of this chapter Paul changed over to a discussion addressed to "man." Prior to this, the discussion encompassed the totality of humankind, but here he began a section about a particular group of people. These are people who understand the sinfulness of the actions in chapter 1 and judge those who commit these sins. However, Paul said that they were inexcusable because in their judgment of those committing the before mentioned sins, they condemned themselves because they did, perhaps not the exact sins, but ones that were just as bad (verse 1).
Many in Christianity have used verses like these to justify the belief that judging sin is wrong and is condemned by Paul. But this was not what Paul was saying. We are to judge what is right and wrong according to God's Word. Paul was doing exactly that in chapter 1, but in the judging of sin we are not allowed to somehow think that we are above or better than another sinner. Paul's point of chapter 1 showed that all of mankind is sinful. We must recognize that this includes each one of us.
In verse 2 Paul stated his assurance that God judges the sinner accurately according to reality rather than just the outward appearance on which humans base their judgments. Often some are held to high esteem because of notoriety, wealth, position, or apparent godliness and others are condemned to the highest degree who may be no more guilty than the esteemed. Also, although these judges know themselves as wretches, they make excuses, minimize the seriousness of their sin, and believe that they are better than others. They seem to feel that God will make the same excuses for them, but God will not (verse 3).
In verse 4 Paul spoke about the goodness, forbearance, and longsuffering of God and how the goodness of God should lead to repentance. Instead, these judges are hard of heart and don't repent, which stores up God's wrath against them and one day will result in the righteous judgment of God against sinners (verse 5).
We need to be truthful with ourselves and recognize our sinfulness. Sin doesn't belong only to those around us. All of mankind is in need of a Savior.
Next:
In Romans chapter 1 Paul demonstrated the deplorable state of mankind. His thought continued with this:
Romans 2:1-5 (KJV)
1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2 But we are sure that the judgment of God is according to truth against them which commit such things.
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
With the beginning of this chapter Paul changed over to a discussion addressed to "man." Prior to this, the discussion encompassed the totality of humankind, but here he began a section about a particular group of people. These are people who understand the sinfulness of the actions in chapter 1 and judge those who commit these sins. However, Paul said that they were inexcusable because in their judgment of those committing the before mentioned sins, they condemned themselves because they did, perhaps not the exact sins, but ones that were just as bad (verse 1).
Many in Christianity have used verses like these to justify the belief that judging sin is wrong and is condemned by Paul. But this was not what Paul was saying. We are to judge what is right and wrong according to God's Word. Paul was doing exactly that in chapter 1, but in the judging of sin we are not allowed to somehow think that we are above or better than another sinner. Paul's point of chapter 1 showed that all of mankind is sinful. We must recognize that this includes each one of us.
In verse 2 Paul stated his assurance that God judges the sinner accurately according to reality rather than just the outward appearance on which humans base their judgments. Often some are held to high esteem because of notoriety, wealth, position, or apparent godliness and others are condemned to the highest degree who may be no more guilty than the esteemed. Also, although these judges know themselves as wretches, they make excuses, minimize the seriousness of their sin, and believe that they are better than others. They seem to feel that God will make the same excuses for them, but God will not (verse 3).
In verse 4 Paul spoke about the goodness, forbearance, and longsuffering of God and how the goodness of God should lead to repentance. Instead, these judges are hard of heart and don't repent, which stores up God's wrath against them and one day will result in the righteous judgment of God against sinners (verse 5).
We need to be truthful with ourselves and recognize our sinfulness. Sin doesn't belong only to those around us. All of mankind is in need of a Savior.
Next:
Sunday, August 4, 2013
Romans 1:26-32 - Unrighteousness, Continued
Previous:
Last time we began a look at the condition of mankind and its unrighteousness. We continue today.
Romans 1:26-32 (KJV)
26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
The phrase, "For this cause" of verse 26, connects with verse 25's "who changed the truth of God into a lie, and worshipped and served the creature more than the Creator." Because mankind turned against the truth of God and did not worship Him, God gave mankind up to its vile affections.
What are these vile affections? The Free Online Dictionary defines "vile" as "loathsome, morally depraved, and wicked." Other Bible versions use the following:
Romans 1:26 (NASB)
26 For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural,
Romans 1:26 (NIV)
26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones.
We also see from the verse that these vile affections refer to "women changing the natural use for the unnatural," as well as "men, leaving the natural use of women and burning in their lust for one another" (verse 27).
Although many commentators have tried to say that these verses refer to idolatrous temple worship or the blurring of gender roles, Paul's language is fairly straighforward. Homosexuality must be at least an aspect of what Paul is condemning here. Yet, it isn't Paul's condemnation only. When mankind refuses to acknowledge and worship God as God and follow His ways, God allows mankind to follow its own depraved lusts. Paul called it "error."
The end of verse 27 states that such rebellious, depraved behavior results in consequences.
Verse 28 summarizes and adds to what Paul had been saying to this point. "Convenient" here means "suitable, or proper" (Webster's 1828, American Dictionary of the English Language).
Verses 29-31 list many of the sins mankind is guilty of, the things that flow out from reprobate minds. Isn't this a picture of our society? As time progresses, evil seems to grow worse and worse. But that is what God was trying to convey. A "good" society is dependent on mankind following the Law and ways of God. We cannot determine, in our own minds, what is good and acceptable. We run to error.
Then in verse 32 we see even further into the depravity of mankind. Although it knows that God will judge sin and that the above list depicts sin worthy of death, it takes pleasure when others join in sin.
Next:
Last time we began a look at the condition of mankind and its unrighteousness. We continue today.
Romans 1:26-32 (KJV)
26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
The phrase, "For this cause" of verse 26, connects with verse 25's "who changed the truth of God into a lie, and worshipped and served the creature more than the Creator." Because mankind turned against the truth of God and did not worship Him, God gave mankind up to its vile affections.
What are these vile affections? The Free Online Dictionary defines "vile" as "loathsome, morally depraved, and wicked." Other Bible versions use the following:
Romans 1:26 (NASB)
26 For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural,
Romans 1:26 (NIV)
26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones.
We also see from the verse that these vile affections refer to "women changing the natural use for the unnatural," as well as "men, leaving the natural use of women and burning in their lust for one another" (verse 27).
Although many commentators have tried to say that these verses refer to idolatrous temple worship or the blurring of gender roles, Paul's language is fairly straighforward. Homosexuality must be at least an aspect of what Paul is condemning here. Yet, it isn't Paul's condemnation only. When mankind refuses to acknowledge and worship God as God and follow His ways, God allows mankind to follow its own depraved lusts. Paul called it "error."
The end of verse 27 states that such rebellious, depraved behavior results in consequences.
Verse 28 summarizes and adds to what Paul had been saying to this point. "Convenient" here means "suitable, or proper" (Webster's 1828, American Dictionary of the English Language).
Verses 29-31 list many of the sins mankind is guilty of, the things that flow out from reprobate minds. Isn't this a picture of our society? As time progresses, evil seems to grow worse and worse. But that is what God was trying to convey. A "good" society is dependent on mankind following the Law and ways of God. We cannot determine, in our own minds, what is good and acceptable. We run to error.
Then in verse 32 we see even further into the depravity of mankind. Although it knows that God will judge sin and that the above list depicts sin worthy of death, it takes pleasure when others join in sin.
Next:
Monday, July 22, 2013
Romans 1:18-25 - The Unrighteousness of the Gentiles
Previous:
In the last section on Romans Paul had given us a theme of his epistle. Jews and Gentiles were to be a part of the Kingdom of God. He ended by saying that the "just shall live by faith," which refers to both the righteousness that God grants to the person of faith as well as the righteousness that the person of faith demonstrates in his or her own living. Paul then went on explain.
Romans 1:18-25 (KJV)
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22 Professing themselves to be wise, they became fools,
23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
Because of God's holy and righteous character, the ungodliness and unrighteousness of mankind is met with God's wrath (verse 18). Although Christianity today seems bent on highlighting only God's love and mercy, God must deal with mankind's sin. There will be a final judgment one day, but this passage indicates that God's wrath towards sin is being revealed throughout history. Paul's phrase "who hold the truth in unrighteousness" declares that mankind sins even though it knows the truth.
But how is this possible? Without reading Scripture or without hearing from someone, how could Paul say that EVERYONE knows the truth about God and sin? Verse 19 states that what may be known of God is within man, for God has shown that knowledge to him.
In verse 20, Paul made the bold claim that by seeing the created, visible world, the invisible things of God are clearly understood, even His eternal power and divinity. Therefore, mankind stands guilty of rebellion towards God in the sin that is committed.
This is a difficult truth! No one can claim any kind of excuse, like "I didn't know", or "I've never even heard of this Yeshua/Jesus." When man sees the created world, he or she knows deep down that there is a Creator, worthy of worship. The knowledge is not complete, but it is enough that should cause mankind to acknowledge God.
Verse 21 reveals the sad truth of mankind. Although, creation should cause mankind to worship the Creator, it simply doesn't. Mankind doesn't glorify God as God, nor is mankind thankful to Him. Instead the mind of mankind becomes vain, or futile, in its imaginings and its heart becomes darkened. Paul was saying that when mankind turns away from the inner knowledge of God, the consequence of that action causes the heart and mind of mankind to go even further astray.
Although mankind thinks that it is wise, it becomes a fool (verse 22). Instead of worshipping the immortal Creator, it worships images of mortal man, birds, four-footed beasts, and creeping things (verse 23).
Because of mankind's turning true worship on its head, God allowed the consequences of its sins to take over. He gave man up to the uncleanness that resulted from the lusts of his heart and the defiling of his body (verse 24).
Verse 25 is a summary statement. Mankind has changed the truth of God into a lie and worshipped and served created beings rather than the Creator, Who is blessed forever!
In this passage Paul captured the condition of mankind, what should have been and what happened instead. No wonder mankind needs God's redemption and a restoration to the truth of God and His worship.
Next:
In the last section on Romans Paul had given us a theme of his epistle. Jews and Gentiles were to be a part of the Kingdom of God. He ended by saying that the "just shall live by faith," which refers to both the righteousness that God grants to the person of faith as well as the righteousness that the person of faith demonstrates in his or her own living. Paul then went on explain.
Romans 1:18-25 (KJV)
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22 Professing themselves to be wise, they became fools,
23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
Because of God's holy and righteous character, the ungodliness and unrighteousness of mankind is met with God's wrath (verse 18). Although Christianity today seems bent on highlighting only God's love and mercy, God must deal with mankind's sin. There will be a final judgment one day, but this passage indicates that God's wrath towards sin is being revealed throughout history. Paul's phrase "who hold the truth in unrighteousness" declares that mankind sins even though it knows the truth.
But how is this possible? Without reading Scripture or without hearing from someone, how could Paul say that EVERYONE knows the truth about God and sin? Verse 19 states that what may be known of God is within man, for God has shown that knowledge to him.
In verse 20, Paul made the bold claim that by seeing the created, visible world, the invisible things of God are clearly understood, even His eternal power and divinity. Therefore, mankind stands guilty of rebellion towards God in the sin that is committed.
This is a difficult truth! No one can claim any kind of excuse, like "I didn't know", or "I've never even heard of this Yeshua/Jesus." When man sees the created world, he or she knows deep down that there is a Creator, worthy of worship. The knowledge is not complete, but it is enough that should cause mankind to acknowledge God.
Verse 21 reveals the sad truth of mankind. Although, creation should cause mankind to worship the Creator, it simply doesn't. Mankind doesn't glorify God as God, nor is mankind thankful to Him. Instead the mind of mankind becomes vain, or futile, in its imaginings and its heart becomes darkened. Paul was saying that when mankind turns away from the inner knowledge of God, the consequence of that action causes the heart and mind of mankind to go even further astray.
Although mankind thinks that it is wise, it becomes a fool (verse 22). Instead of worshipping the immortal Creator, it worships images of mortal man, birds, four-footed beasts, and creeping things (verse 23).
Because of mankind's turning true worship on its head, God allowed the consequences of its sins to take over. He gave man up to the uncleanness that resulted from the lusts of his heart and the defiling of his body (verse 24).
Verse 25 is a summary statement. Mankind has changed the truth of God into a lie and worshipped and served created beings rather than the Creator, Who is blessed forever!
In this passage Paul captured the condition of mankind, what should have been and what happened instead. No wonder mankind needs God's redemption and a restoration to the truth of God and His worship.
Next:
Saturday, June 29, 2013
The Sea of Forgetfulness
When I am tempted to beat myself up over some past sin, I gratefully remember God's great love and forgiveness.
Psalm 103:8-14 (KJV)
8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
9 He will not always chide: neither will he keep his anger for ever.
10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12 As far as the east is from the west, so far hath he removed our transgressions from us.
13 Like as a father pitieth his children, so the LORD pitieth them that fear him.
14 For he knoweth our frame; he remembereth that we are dust.
For those who fear God, He has great mercy (verse 11). (To fear God means to reverence God or to have awe for Him, but it also means literally to fear God, if we think we can live in habitual sin!) He has removed our sin from us as far as east is from the west (verse 12). He pities us and knows that our human frame is weak (verses 13 and 14).
Although the phrase "sea of forgetfulness" does not appear in the Bible, the concept is.
Hebrews 8:12 (KJV)
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
When God forgives sin He no longer remembers it.
Micah 7:19 (KJV)
19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
And God does cast all our sin into the depths of the sea.
This may raise a question for some. If God no longer remembers our sins, how can we be judged at the end of the age?
Believers are "judged" when they come to saving faith and are born again.
The only other judgment that pertains to believers is the "judgment seat of Yeshua." We read about this in Romans and 2 Corinthians.
Romans 14:10 (KJV)
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
2 Corinthians 5:10 (KJV)
10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
This judgment is not about whether or not the believer is saved, but about reward and loss. Once saved, forgiven sins will never haunt us again. God will not bring them up. It is the good and wonderful things that we have done that God will review. If there are many, our rewards will be great, but if there are few, we won't receive as many.
1 Corinthians 3:11-15 (KJV)
11 For other foundation can no man lay than that is laid, which is Jesus Christ.
12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
14 If any man's work abide which he hath built thereupon, he shall receive a reward.
15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
So, dear believer, if you are saved and have trusted in Yeshua as your righteousness, don't dwell on those past sins. They are gone forever! They truly have been cast into the Sea of Forgetfulness!
Psalm 103:8-14 (KJV)
8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
9 He will not always chide: neither will he keep his anger for ever.
10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12 As far as the east is from the west, so far hath he removed our transgressions from us.
13 Like as a father pitieth his children, so the LORD pitieth them that fear him.
14 For he knoweth our frame; he remembereth that we are dust.
For those who fear God, He has great mercy (verse 11). (To fear God means to reverence God or to have awe for Him, but it also means literally to fear God, if we think we can live in habitual sin!) He has removed our sin from us as far as east is from the west (verse 12). He pities us and knows that our human frame is weak (verses 13 and 14).
Although the phrase "sea of forgetfulness" does not appear in the Bible, the concept is.
Hebrews 8:12 (KJV)
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
When God forgives sin He no longer remembers it.
Micah 7:19 (KJV)
19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
And God does cast all our sin into the depths of the sea.
This may raise a question for some. If God no longer remembers our sins, how can we be judged at the end of the age?
Believers are "judged" when they come to saving faith and are born again.
The only other judgment that pertains to believers is the "judgment seat of Yeshua." We read about this in Romans and 2 Corinthians.
Romans 14:10 (KJV)
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
2 Corinthians 5:10 (KJV)
10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
This judgment is not about whether or not the believer is saved, but about reward and loss. Once saved, forgiven sins will never haunt us again. God will not bring them up. It is the good and wonderful things that we have done that God will review. If there are many, our rewards will be great, but if there are few, we won't receive as many.
1 Corinthians 3:11-15 (KJV)
11 For other foundation can no man lay than that is laid, which is Jesus Christ.
12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
14 If any man's work abide which he hath built thereupon, he shall receive a reward.
15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
So, dear believer, if you are saved and have trusted in Yeshua as your righteousness, don't dwell on those past sins. They are gone forever! They truly have been cast into the Sea of Forgetfulness!
Saturday, October 20, 2012
The Truth About Judging Others
"Don't judge me!" seems to be the mantra of today's society. We want to be able to do whatever we want without any regard to law, morality, or common sense. Behavior, long frowned on, is now touted as acceptable and is flaunted without shame.
Even Christianity is not immune. Sin must be tolerated in the public forum. No one can judge another's actions to be wrong even if Scripture clearly states the behaviors are sin. It doesn't matter, either, that these sinful behaviors offend or cause the Christian to go against his or her religious conscience. But even worse, sin is allowed to breed within our church circles and few dare to say anything. Church discipline has gone out the window.
How did this happen? Christians and non-Christians alike are aware of Matthew 7:1 that says, "Judge not, that ye be not judged."
So, everybody suddenly has the idea that judging is inappropriate in all situations. But, is this really what God meant? Are we really to accept all behaviors and allow them to flourish?
In the first place, we, as a society, make judgments all the time. We have laws that we enforce, that say murder is wrong. Theft, treason, and drunkenness are others. Society still believes adultery, child abuse, and bullying are wrong. Why can these sins be judged, but not others?
Obviously, our society doesn't truly believe that all behaviors are to be free from judgment. But with the belief that society's mores are changeable, behaviors that were once shunned in the public mind are now to be found acceptable. And somehow it is the duty of these enlightened thinkers to force everyone else into their way of thinking. Alas, Christianity's resistance to these changes is softening and many Christians seem to be following suit.
But let's look at Matthew 7:1 closer. Could it be that Biblical illiteracy is the cause of Christians not standing up for the definitions of Biblical sin? Could Biblical illiteracy even be one of the causes that society, in general, doesn't understand sin?
Matthew 7:1-2 (KJV)
1 Judge not, that ye be not judged.
2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
Matthew 7 doesn't say that we can't judge. It merely cautions that by whatever standard we use for judgment will be the standard by which we, ourselves, will be judged.
Here are some other verses that point to our ability to judge:
Matthew 7:3-5 (KJV)
3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
This is a continuation from Matthew 7. Again, we see that the caution is to be careful in how we judge. If we see a fault in someone else, we need to make sure that we have removed the worse fault in our own life first. This whole passage is about hypocritical judging, not about never judging.
1 Corinthians 6:2-3 (KJV)
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
This verse speaks about how believers will judge the world and the angels.
1 Corinthians 11:31 (KJV)
31 For if we would judge ourselves, we should not be judged.
Here 1 Corinthians says that we should judge ourselves.
John 7:24 (KJV)
24 Judge not according to the appearance, but judge righteous judgment.
John also says that we need to be careful in our judging, that the standard cannot be according to appearance, but rather righteousness.
And where do we find what is righteous? It is in the Word of God, the Bible, where we find what God considers right and wrong. This is to be the perfect standard upon which we are to make judgments, whether of ourselves, the church, or the world. And this standard never changes, contrary to what society is trying to tell us.
One last thing. There is something that we cannot judge, and that is another's heart. Only God can see that. He is the only one who knows whether someone is saved or not, or what motives lie in the soul. Based on what we see can cause us to judge incorrectly. That is why God cautions us about judging. There is a fine line between judging a person's character and judging his or her actions. God is responsible for the judging of one's heart. But we have the responsibility and duty to judge behaviors and to judge righteously. Don't fall for society's mantra. It is simply incorrect.
Even Christianity is not immune. Sin must be tolerated in the public forum. No one can judge another's actions to be wrong even if Scripture clearly states the behaviors are sin. It doesn't matter, either, that these sinful behaviors offend or cause the Christian to go against his or her religious conscience. But even worse, sin is allowed to breed within our church circles and few dare to say anything. Church discipline has gone out the window.
How did this happen? Christians and non-Christians alike are aware of Matthew 7:1 that says, "Judge not, that ye be not judged."
So, everybody suddenly has the idea that judging is inappropriate in all situations. But, is this really what God meant? Are we really to accept all behaviors and allow them to flourish?
In the first place, we, as a society, make judgments all the time. We have laws that we enforce, that say murder is wrong. Theft, treason, and drunkenness are others. Society still believes adultery, child abuse, and bullying are wrong. Why can these sins be judged, but not others?
Obviously, our society doesn't truly believe that all behaviors are to be free from judgment. But with the belief that society's mores are changeable, behaviors that were once shunned in the public mind are now to be found acceptable. And somehow it is the duty of these enlightened thinkers to force everyone else into their way of thinking. Alas, Christianity's resistance to these changes is softening and many Christians seem to be following suit.
But let's look at Matthew 7:1 closer. Could it be that Biblical illiteracy is the cause of Christians not standing up for the definitions of Biblical sin? Could Biblical illiteracy even be one of the causes that society, in general, doesn't understand sin?
Matthew 7:1-2 (KJV)
1 Judge not, that ye be not judged.
2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
Matthew 7 doesn't say that we can't judge. It merely cautions that by whatever standard we use for judgment will be the standard by which we, ourselves, will be judged.
Here are some other verses that point to our ability to judge:
Matthew 7:3-5 (KJV)
3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
This is a continuation from Matthew 7. Again, we see that the caution is to be careful in how we judge. If we see a fault in someone else, we need to make sure that we have removed the worse fault in our own life first. This whole passage is about hypocritical judging, not about never judging.
1 Corinthians 6:2-3 (KJV)
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
This verse speaks about how believers will judge the world and the angels.
1 Corinthians 11:31 (KJV)
31 For if we would judge ourselves, we should not be judged.
Here 1 Corinthians says that we should judge ourselves.
John 7:24 (KJV)
24 Judge not according to the appearance, but judge righteous judgment.
John also says that we need to be careful in our judging, that the standard cannot be according to appearance, but rather righteousness.
And where do we find what is righteous? It is in the Word of God, the Bible, where we find what God considers right and wrong. This is to be the perfect standard upon which we are to make judgments, whether of ourselves, the church, or the world. And this standard never changes, contrary to what society is trying to tell us.
One last thing. There is something that we cannot judge, and that is another's heart. Only God can see that. He is the only one who knows whether someone is saved or not, or what motives lie in the soul. Based on what we see can cause us to judge incorrectly. That is why God cautions us about judging. There is a fine line between judging a person's character and judging his or her actions. God is responsible for the judging of one's heart. But we have the responsibility and duty to judge behaviors and to judge righteously. Don't fall for society's mantra. It is simply incorrect.
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