Tag Archives: David

MATTHEW 22

MATTHEW 22

Structure of the chapter

(a)	Verses 1-10	Parable of the wedding invitation
(b)	Verses 11-14	Parable of the wedding garment
(c)	Verses 15-22	Question about tribute to Caesar
(d)	Verses 23-33	Question about resurrection
(e)	Verses 34-40	Question about the great commandment
(f)	Verses 41-45	Question from Christ about Himself

(a) Verses 1-10
Parable of the wedding invitation

22:1
And Jesus answered and spake unto them again by parables, and said,

And Jesus answered- at the end of the previous chapter, the chief priests and Pharisees sought to lay hands on Him. The Lord knew their hearts, however, and answered their hatred of Him with two warning parables.

And spake unto them again by parables, and said- one parable has to do with an invitation to an important feast, and the other to do with someone who was at the feast but not suitably clothed.

22:2
The kingdom of heaven is like unto a certain king, which made a marriage for his son,

The kingdom of heaven is like unto a certain king- the kingdom of heaven is the sphere of those who profess to be in touch with God. The parable exposes whether that claim is genuine or not.

Which made a marriage for his son- the test of the claim is the reaction to an invitation to celebrate the marriage of the king’s son. This will show whether they are sympathetic to the king or not. It is not difficult to see in the king, God Himself, and in the king’s son, Christ Himself. It was customary for the head of the house to arrange who his children married, as we see in the case of Abraham, Genesis 24. This was specially important to a king, for it determined who was incorporated into the royal line. The bride does not feature in the parable.

22:3
And sent forth his servants to call them that were bidden to the wedding: and they would not come.

And sent forth his servants to call them that were bidden to the wedding- the king had decided who was to be at the celebrations, sent out invitations, and now he sends his servants to tell the guests that the feast-time is come. We may see in this the action of God in sending John the Baptist to the nation, and he announced that the kingdom of heaven was at hand, for the Old Testament prophets had likened Messiah’s kingdom to a wedding feast, and John the baptist was the last of the prophets. Through him the near approach of the kingdom was announced. He also spoke of Christ as the bridegroom, John 3:27-29.

And they would not come- sadly, many of those in authority in Israel were not prepared to respond to John’s call for repentance in view of the coming of the king. Luke writes, “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him”, Luke 7:20.

John described himself as the friend of the bridegroom, John 3:29, and as such he was responsible for asking the maiden concerned if she is willing to marry the man (which John attempted to do by preparing the way as he preached before Christ appeared); he then acts as intermediary between the man and his betrothed wife, (which John did by introducing Christ to the nation at His baptism); his last duty was to preside at the marriage ceremony, (which has not happened yet because the nation refused the proposal offer).

22:4
Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready- notice that more details are given now, and the good things in store are listed. Moreover, there will be no delay once they have come, for all was ready and waiting.

Come unto the marriage- so it was that first Christ, then His apostles, and then seventy more were sent to Israel to tell them the king was present, and all was ready for the joy of the kingdom wedding feast to be enjoyed.

22:5
But they made light of it, and went their ways, one to his farm, another to his merchandise:

But they made light of it- they made light of the invitation because they made light of the king’s son who was to be married. As the prophet foresaw, “He is despised and rejected of men, a man of sorrows and acquainted with grief…we esteemed him not”, Isaiah 53:3.

And went their ways, one to his farm, another to his merchandise- just as two and a half tribes refused to enter Canaan, preferring the pasture-lands of Gilead, and the opportunity for profit they represented, Numbers 32:1-19, so these prefer material things and personal profit to the things of God’s kingdom. Little did they realise that to reject the king’s son was such a serious matter that it would result in their city being destroyed.

22:6
And the remnant took his servants, and entreated them spitefully, and slew them.

And the remnant took his servants, and entreated them spitefully, and slew them- not only were many marked by indifference, the remaining ones were marked by hostility. Not only did the coming of Christ expose their lack of appreciation of spiritual things, it also showed their hatred of the righteousness and holiness He showed in His life, which contrasted with their evil hearts and deeds.

In the parable the hostility was towards the servants, but in reality, as the Lord said, “If they have persecuted me, they will persecute you”, John 15:20.

22:7
But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

But when the king heard thereof, he was wroth- the apostle Paul wrote to the Thessalonians, “For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: who have both killed the Lord Jesus, and their own prophets, and have persecuted us…for the wrath is come upon them to the uttermost”, 1 Thessalonians 2:14-16.

John the Baptist also warned those who believed not on Christ that the wrath of God abode on them, John 3:36.

And he sent forth his armies, and destroyed those murderers, and burned up their city- this might seem an extreme response to the refusal to come to a feast, but we must remember that on a natural level it was a feast provided by the king, therefore to refuse it was a serious matter. Plus the important fact that a murder had been committed. As far as the meaning of the parable is concerned, the king was God, who is jealous for the honour of His Son, hence the severity of the punishment for refusal.

The meaning of the parable is clear, for the nation of Israel largely rejected the offer of the kingdom, and as a result their city, the city of Jerusalem, was destroyed in AD 70.

22:8
Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy- the king is determined to fill the banqueting hall with guests to honour his son.

The ingratitude of those invited showed they would not be suitable guests at the feast, for they were not in sympathy with the king and his wish to honour his son.

22:9
Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

Go ye therefore into the highways, and as many as ye shall find, bid to the marriage- here we find that those who had not had a formal invitation are now invited to the feast. As the Acts of the Apostles proceeds, we find that God turns to the Gentiles to offer them blessing.

22:10
So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

So those servants went out into the highways, and gathered together all as many as they found, both bad and good- in obedience to the command to go, the servants widened their search for guests. Before He ascended, the Lord said to His apostles, “Go ye into all the world, and preach the gospel to every creature”, Mark 16:15. This they did, following the pattern marked out for them by the Lord when He said, “ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth”, Acts 1:8. See the next verse about the expression “bad or good”.

And the wedding was furnished with guests- it would be out of character for God to fail in His desire to honour His Son, so He finds a way to fill the banqueting hall, despite the refusal of the ones originally invited. Writing to the Roman believers, the apostle Paul asked the question about Israel, “Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy”, Romans 11:11.

(b) Verses 11-14
Parable of the wedding garment.

22:11
And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

And when the king came in to see the guests, he saw there a man which had not on a wedding garment- this second part of the parable is a commentary on the words, “bad and good”. It is not within the ability of the servants as they preach the gospel to discern whether a person has merely professed faith, (is “bad”, being still in their sins), or is genuine, (is “good”, having repented and been reckoned righteous).

It was the custom for the one who arranged the feast to provide the invited guests with a suitable garment to wear. This corresponds to the fact that God makes sinners fit for His presence.

22:12
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless- instead of being speechless because of his sin when he heard the gospel, (for the apostle Paul declares that every mouth is stopped, Romans 3:19), the man is now speechless with embarrassment.

22:13
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness- the punishment of this man is described in more severe terms than the punishment of those who refused the invitation. He has brought shame on the name of God by associating, as a sinner, with the God who is holy.

Notice that no blame attaches to the servants for the fact that a “bad” person is present at the feast. Evangelists can only admit into the kingdom of heaven, the sphere of profession.

There shall be weeping and gnashing of teeth- the Lord Jesus warned men very clearly of the pain of eternal punishment. The unsaved will be reunited with their body at the resurrection of the unjust, and shall suffer the fires of the lake of fire for ever. In the mercy of God warning is given beforehand, and news of a Saviour is proclaimed abroad so that none need perish.

22:14
For many are called, but few are chosen.

For many are called, but few are chosen- there were many called in these three stages of invitation to the wedding, but the majority of those who were invited did not come. And even after the feast had started one needed to be expelled. So there were many invited, but few showed that they were fit to be at the feast because they were sympathetic to the king and his son, and welcomed the opportunity to honour them. The chosen ones were the ones who, by their genuine faith, showed that they had been chosen in Christ before the foundation of the world, Ephesians 1:4. See also 1 Thessalonians 1:3-8, for the signs of a truly “chosen” person.

22:15
Then went the Pharisees, and took counsel how they might entangle him in his talk.

Then went the Pharisees, and took counsel how they might entangle him in his talk- they had see the point of the parables, and felt the keen edge of the truth as it cut away their hypocrisy and unbelief. They now try to cover up their discomfort by presentig a series of questions which, they hope, will discredit Him amongst the people, and limit His popularity with them, for they thought of Him as a prophet, 21:46.

22:16
And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

And they sent out unto him their disciples with the Herodians- so the Pharisees and Herodians combine, and then the Saducees come forward, the three main parties in Israel. Zechariah spoke of cutting off three shepherds in one month, Zechariah 11:8, and this is what the Lord is about to do, as He shows up the falseness of the men who claimed to be shepherds in Israel. The Pharisees were the ritualists, the legal party; the Saducees the rationalists, the liberal party; the Herodians were the activists, the political party, seeking to advance the cause of Herod, the puppet of Rome. The Lord had already warned His disciples of the leaven of the Pharisees and Sadducees, Matthew 16:6, and also the leaven of Herod, Mark 8:15., by which He meant their evil doctrines.

Saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men- if they really believed these things, why did they oppose Him? The fact is that they are trying to flatter Him to put Him off His guard.

Their doctrines were leaven; His doctrine was like the fine flour of the meal offering, but they are seeking to add honey to it, and this was forbidden, Leviticus 2:11. Honey and olive oil may appear to be similar, but one represnts human sentiment, the other, spiritual power.

If we could strip away their sarcasm and their flattery, the things they say here are indeed true, for He was genuine, He did teach the way of God accurately, and He was not swayed by the opinions of men, but on their lips the testimony is worthless.

22:17
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?

Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? The Pharisees and the Herodians were opposed to one another regarding the throne of Israel. The Pharisees insisted that a descendant of David should sit upon it, whereas the Herodians thought that it would be best if Herod ruled by permission of the Romans. Though against one another on this point, they are agreed in their opposition to Christ.

By their question they hope to trap Him into either saying they should not pay the tribute, (in which case they can report Him to Pilate the Governor), or saying they should pay it, (and accuse Him of not being in favour of Israel being a self-governing nation, and therefore lose His popularity with the people).

22:18
But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? His enemies must learn that He can read their hearts, for He is equal to the one who said, “I the Lord search the heart, I try the reins, even to give every man according to his doings”, Jeremiah 17:10.

The Lord had been tempted directly by the Devil at the beginning of His ministry, and he had left Him, defeated. Now he returns, but this time in the form of religious leaders. Not only were they tempters, but hypocrites as well, as the Lord is about to show. If there was to be no honey of sentiment in the meat offering, there was certainly to be the salt of truth.

22:19
Shew me the tribute money. And they brought unto him a penny.

Shew me the tribute money. And they brought unto him a penny- the tribute money by its very name indicated that the Jews were a subject people, and as such had to pay tribute to their Roman masters. Moreover, they were required to pay this tax with Roman coinage, a further humiliation for them.

We should not see this request to be shown a penny as a sign of the poverty of the Lord Jesus, as if He had no penny of His own but had to borrow one. He was indeed a man of faith, dependant on His Father for all things, but we should remember that there were those who “ministered to him of their substance”, Luke 8:2,3, so He was poor, but not poverty-stricken. His Father saw to it that He was provided for. The point is that they produced the penny out of their own purse, thus admitting that they used it in everyday transactions.

22:20
And he saith unto them, Whose is this image and superscription?

And he saith unto them, Whose is this image and superscription? They are being forced to answer their own question. On the coin they had produced would be an image of Caesar, so the coin represented Caesar. On the coin also would be a superscription of some sort in praise of Caesar, so the use of the coin represented an admission of Caesar’s claims.

22:21
They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.

They say unto him, Caesar’s- painful as it was for them, they had to admit that it was Caesar’s coin they were using. By doing this they were acknowledging that Caesar had a claim over them.

Render therefore unto Caesar the things which are Caesar’s- so to pay tribute was indeed the right thing to do under the circumstances. Christ did not come to bring about an upheaval of the social order. He will do this when He comes to reign. At the present time those who believe are required to submit themselves unto the powers that be, knowing that they are placed in positions of authority to maintain law and order and to encourage those who behave responsibly. Christians represent no threat to any political system. Indeed, the gospel makes better citizens of all who practice it.

The language of the epistle to the Romans is as follows: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour”, Romans 13:1-7.

And unto God the things that are God’s- this does not simply mean “Pay the temple tax”. This is a general statement that men have a responsibility to God as the supreme authority, as well as to those in lesser authority. The first thing man should render is recognition of God’s greatness, and following on from this will be repentance for offending such a great God. Faith in Him will result in the imputation of Divine righteousness, giving the ability to act righteously towards Him and to fellow-men. This will fit for the rendering to God and to men their dues. It is interesting to note that Romans 13 is preceded by a chapter full of advice as to how we may give God His place, starting with the presenting of the body as a living sacrifice.

22:22
When they had heard these words, they marvelled, and left him, and went their way.

When they had heard these words, they marvelled, and left him, and went their way- the simplicity and logic of His words amazed them. How easy it was to decide their question, and they thought He would be baffled. They do not realise that a greater than Solomon was in their midst.

Sadly, they do not respond to His words, but simply leave and go their way, a way that they seem to have no intention of changing.

(d) Verses 23-33
Question about resurrection

22:23
The same day came to him the Sadducees, which say that there is no resurrection, and asked him,

The same day came to him the Sadducees, which say that there is no resurrection, and asked him- these were the rationalists in the nation, who only accepted the books of Moses. Their question centres on what is known as the Law of Levirite, where if a man died childless, his brother was required to marry his widow and raise up children to his brother. They think they have a question which will support their contention that there is no resurrection. Luke tells us that “the Sadducees say there is no resurrection, neither angel, nor spirit”, Acts 23:8.

22:24
Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother- they summarise correctly the substance of Deuteronomy 25:5.

22:25
Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother- whether this was a real or imagined scenario does not affect the question. They recount it as if it is real-life.

22:26
Likewise the second also, and the third, unto the seventh.

Likewise the second also, and the third, unto the seventh- highly unlikely as this is, the Lord, (who knows whether they are telling the truth or not), does not comment.

22:27
And last of all the woman died also.

And last of all the woman died also- the story is building up to this climax, with its apparent consequences. So all eight persons are in eternity.

22:28
Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

Therefore in the resurrection whose wife shall she be of the seven? for they all had her- these men are pouring scorn on the idea of resurrection, and think they have found an example which shows it is not reasonable. They have forgotten that the law of marriage only applies to a couple as long as both of them are alive. When one dies, the marriage has ended. So the quick answer to their question is “None of them”. But the Lord will expose the folly of their thinking and their ignorance.

22:29
Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.

Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God- there were three matters the Lord dealt with. First, that they erred in the matter of their denial of resurrection, when it was clearly spoken of even in the Old Testament. See, for instance, the faith of Abraham that Isaac would return with him from the top of the mountain, Genesis 22:5, for he accounted that God was able to raise his son from the dead, Hebrews 11:19. Job believed that even if worms destroyed his body in the grave, in his flesh he would see God, Job 19:26. David spoke of the Messiah when he wrote, “For thou wilt not leave my soul in hell; neither wilt thou suffer thy holy one to see corruption. Thou wilt shew me the path of life”, Psalm 16:10,11, Acts 2:31. Daniel was told that many of those who slept in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt, Daniel 12:2. He himself was assured that he would “stand in his lot”, that is, would occupy a place in the territory of the land of Judah in the kingdom, verse 13.

Such was the belief of Israel, for the apostle Paul could declare, “And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?” Acts 26:6-8. All the promises about the nation of Israel entering the kingdom under the Messiah were underpinned by the truth of resurrection. If they are not raised to enjoy Messiah’s kingdom, God’s word has failed.

Second, that they did not know the scriptures. They had alluded to one part of scripture, but were ignoring another part. Third, they had not a right appreciation of the power of God, and what He is able to do. Soon He will raise His Son from the dead “according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead”, Ephesians 1:19,20. That will answer all questions about whether resurrection is possible.

22:30
For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

For in the resurrection they neither marry, nor are given in marriage- given that death ends a marriage, for the situation the Sadducees have described to be true, and for the woman to have a husband, there must be marrying again when the resurrection body has been given. There cannot be marrying in the intermediate state between death and resurrection, for a person must have a body to marry.

So their first error is corrected by a direct statement from Christ, thus setting His word on an equal level with the scriptures of the Old Testament.

Marrying is done by men on earth, and being given in marriage is done by women on earth, but the situation in heaven, (the place of the departed spirits of the just), is the same as with the angels of God, for they do not marry at all. They have not the bodily attributes of humans, and being deathless, do not have to replenish their number by marrying and producing offspring.

Note the mention of the angels of God in heaven, leaving room for the idea that angels that rebelled with Lucifer may indeed find a way to marry the daughters of men, Genesis 6:1,2.

22:31
But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

But as touching the resurrection of the dead- the Lord has dealt with their example by a word from Himself in contrast to their error, and now He will turn to speak of the scriptures and the power of God. Notice He does not enter into a dialogue with these men about resurrection, but simply asserts that it will happen.

Have ye not read that which was spoken unto you by God, saying- since they only accepted the books of Moses, the Lord will prove His point by reference to them. He expresses surprise that they had not seen the meaning of the passage He is about to quote. He is not surely suggesting that they had never come across these words in their reading of the Law. He is pointing out that they had not read with discernment, especially as the writing gave the words of God “unto you”.

22:32
I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

I am the God of Abraham, and the God of Isaac, and the God of Jacob? This is the statement of God to Moses as He spoke to him out of the burning bush, Exodus 3:6. Actually, He also said, “I am the God of thy father”, but the Lord Jesus omits that as not being relevant, for Moses’ father may still have been alive at that time. Or, if he was not still alive, had not received promises from God personally as Abraham, Isaac and Jacob had.

Even though the word “am” is in italics, it is necessary to give the sense. In fact, it shows that even italicised words are part of the word of God.

The point is that even though Abraham had died many years before, God was still his God. It follows from this that all God had promised to Abraham would come to pass, or else he could not be called his God any more. The patriarchs died without having received the fulfilment of all that God had promised to them. But they will eventually do so, showing that they must rise from the dead, for God promised Abraham that he would possess the land of Canaan eventually. If God is a man’s God, then He is true to him. And by the same token, if God is a man’s God, the man will live his life in reference to Him.

God is not the God of the dead, but of the living- in one sense Abraham, Isaac and Jacob were dead, but in another real sense they were still alive. As believers in God they had eternal life, and even though their bodies were dead, their spirits lived on in fellowship with Him. So God is the God of His people, even if they have died as to the body. But if dying does not separate from God, then nothing will, and resurrection is sure. The apostle Paul wrote to believers and said, “For none of us liveth to himself, and no man dieth to himself. 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. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living”, Romans 14:7-9.

22:33
And when the multitude heard this, they were astonished at his doctrine.

And when the multitude heard this, they were astonished at his doctrine- again, there is no response from the ones who asked the question. The logic of Christ’s answer, based as it was on Scriptures they recognised, was too much for them. Their whole position was undermined. Sadly, however, they continued in their unbelief. The people, however, were intelligent as to what He was saying. As is often the case, the men with the doctorates and degrees are unbelieving, but the ordinary folk are ready to believe. As scripture says, “God hath chosen the foolish things of the world to confound the wise”, 1 Corinthians 1:27.

(e) Verses 34-40
Question about the great commandment

22:34
But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together- these men are not earnest seekers after the truth, but are trying to score points over one another to further their party. The Pharisees were linked with the Herodians when it suited them, verse 16, but now they are trying to take advantage of the defeat the Sadducees have just suffered.

22:35
Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

Then one of them, which was a lawyer- having been outwitted on the question of tribute to Caesar, they bring forward a lawyer to question the Lord about the law of Moses. This not only shows how despereate they are, but also will serve to test the Lord’s authority to the extreme.

Asked him a question, tempting him, and saying- since he was tempting him, the lawyer is clearly hostile to Him at first, but if we read Mark’s account we see a different aspect, for the Lord commends him afterwards for his comment about the law, Mark 12:28-34, telling him that he was not far from the kingdom of God. Perhaps we should see this tempting in the milder sense of testing.

22:36
Master, which is the great commandment in the law?

Master, which is the great commandment in the law? This is a fundamental question, and one which exercised the minds of the lawyers constantly. The question is designed to test the wisdom of the Lord, and also to see if He will side with any particular party in Israel.

22:37
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind- this is a straightforward quotation from the Old Testament, in Deuteronomy 6:5, giving the words of God Himself. It sums up man’s duty to God in a very concise way. Man’s heart is the inner spring of his being; his soul is his person as it expresses what he feels about God; his mind is his intellect as it is engaged in thoughts Godward. All of man’s faculties are to be directed towards God and the furtherance of His interests. What could be a greater command than this?

Notice that this great command involved love to God on the part of men. The current age is marked by the fact that God has showed His general love to the world in the historic event of Christ’s death on Calvary. This needs to happen because man is basically selfish, and always withholds from God the total surrender of his person to God that He demands. Only the true believer has the ability to seek to love God in this way.

22:38
This is the first and great commandment.

This is the first and great commandment- it is not that it is the greatest, as if there is a competition between the commandments for the first place. This is how the lawyers looked at the matter. It is the first command because it is totally God-centred. It is great because it is all-embracing.

22:39
And the second is like unto it, Thou shalt love thy neighbour as thyself.

And the second is like unto it, Thou shalt love thy neighbour as thyself- this is a quotation from Leviticus 19:18, and comes in the context of not hating one’s brother, nor avenging him, nor bearing any grudge against him.

So the great commandment of love to God encompasses the idea of love to men. As the apostle John wrote, “If a man say, ‘I love God’, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, ‘That he who loveth God love his brother also'”, 1 John 4:20,21.

We need to notice two words in particular that the apostle uses here. First, the word “see”. It means to see clearly, either physically or mentally. But since it is used of seeing God, it must be the latter sense that is relevant here. (The Lord Jesus used this word when He said to Philip, “He that hath seen me hath seen the Father”, John 14:9). So John is telling us of a professed believer who has seen clearly, with mental insight, certain features displayed in a believer which, because they are spiritual features, are expressed only by those who have life from God. The man’s reaction to this is to not love him, for those spiritual features are a rebuke to him, just as the life of Christ is a rebuke to men, whether when He was upon earth, or currently, as the gospel records are read.

Now we come to the word “can”. It means to have the power to do something. John is emphasising, not that this man is unwilling to love God, although that is no doubt true of him, but that he cannot love God. And why cannot he love God? The answer is that he does not love the one he claims is his brother, and therefore he is not a believer. As such he has no power to love God, for he does not have eternal life, and that life enables a man to know God in a spiritual way, and to love Him.
We can see that the answer to this question by the Lord Jesus was a real challenge to His questioners. They would all claim to love God, but if they did not love their brother, including Christ, their claim was not valid.
This answer is also a real challenge to believers today, for although not under the law, the righteous requirement of the law should be fulfilled in us, as we see from the apostle John’s words just quoted.
There is no friction between loving God wholly, and loving one’s neighbour, for love to God may be expressed in love to others. Nor is there any harm in loving oneself, as long as we love others to the same degree.

22:40
On these two commandments hang all the law and the prophets.

On these two commandments hang all the law and the prophets- every other command takes its rise from one or other of these two commands, and the second takes its rise from the first. Only by being in relationship with the God who is love in essence can a man love as is commanded here. This in itself would give pause for thought, for the natural man has no cpacity to love like this, and therefore must cast himself on the mercy of God. This is why the apostle John wrote, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins”, 1 John 4:10. It is only those who know the applied value of the work of Christ for sins that can then go on to comply with the next verse, which reads, “Beloved, if God so loved us, we ought also to love one another”, verse 11.

(f) Verses 41-45
Question from Christ about Himself

22:41
While the Pharisees were gathered together, Jesus asked them,

While the Pharisees were gathered together, Jesus asked them- in verse 33 we find the only response to Christ’s answer to the Sadducees was from the multitude. The Sadducees have no response, and seem to have disappeared. The Pharisees have congregated, however, giving Christ an opportunity to ask them a question. Normally they would have relished the chance to show off their knowledge, if the question was from one of the common people, but they must have been very apprehensive when the Lord asked them something.

22:42
Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

Saying, What think ye of Christ? whose son is he? They must have been relieved that He asked them such a simple question, one they could easily answer.

They say unto him, The son of David- they knew from God’s word to David that David’s throne would be occupied by one of David’s seed, 2 Samuel 7:12. Initially this was Solomon, but since God promised that the kingdom should last for ever, then it must have extended well beyond Solomon. The people understood this, for when Christ rode into Jerusalem they hailed Him as the Son of David, Matthew 21:9. But there were many descendants of David alive at the time, and even His legal father was greeted as this by an angel, Luke 1:20. But that the crowds as they welcomed Him saw in Him more than a descendant of David is clear, for they also hailed Him as the King of Israel, John 12:13.

22:43
He saith unto them, How then doth David in spirit call him Lord, saying,

He saith unto them, How then doth David in spirit call him Lord, saying- as with the Sadducees, the appeal is to the Old Testament. But instead of the books of Moses, reference is now made to the book of Psalms. Here, the statement is said to be in David’s spirit, meaning that as a believer he fully accepted what he was writing.

22:44
The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

The Lord said unto my Lord- there are two words for “Lord” here. The first is Jehovah, the covenant-keeping God of Israel, who because He is, and was, and is to come, (the meaning of the word), is always present to maintain what He has promised. The second is Adon, meaning one who is the Sovereign, and the Possessor and Proprietor. Both of these titles are used for God. So David calls someone else Lord in the same sentence as he gives the God of Israel the title of Lord.

Sit thou on my right hand, till I make thine enemies thy footstool? The apostle Peter will make much of this statement on the day of Pentecost, to show that Jesus of Nazareth has been elevated to the very throne of God, Acts 2:34,35. That the position given to this one is opposed by some is seen in the reference to enemies, and this is a warning to the Pharisees.

At present the Messiah is seated on His Father’s throne, but one day He shall sit on His own throne on earth, which is in fact the throne of David, and His enemies shall be the footstool of that throne. This is another way of saying that His enemies shall be subdued under Him.
When Joshua defeated the kings of Canaan, he instructed the captains of his army to put their feet on the necks of those kings as a sign of their complete defeat, Joshau 10:24. David also, after he had defeated all his enemies could say, “Thou hast also given me the necks of mine enemies, that I might destroy them that hate me”, Psalm 18:40.

22:45
If David then call him Lord, how is he his son?

If David then call him Lord, how is he his son? Of course it is true that the word lord is used of ordinary people in the scriptures. For example, Sarah called Abraham by this name, Genesis 18:12. But this instance is different, for it is in the context of the fact that David also called his God Lord as well. To put the two lordships side by side was very significant.

We should remember that David was not inventing these ideas, for Mark tells us that David was speaking “by the Holy Ghost”, Mark 12:36.

The clear implication of David’s words is that there is a person whom David can rightfully call his Lord, (without displacing God as Lord), yet who is at the same time the predicted Messiah, the Son of David, for the psalm goes on to describe some of the exploits of the Messiah. So the Son of David is a real man, and He is also truly God, for as Lord He is the originator of David, and superior to David.

The Lord Jesus put these things together when He described Himself as “the root and the offspring of David”, Revelation 22:16. As the root of David He was his Creator, and as the offspring of David He was his son.

22:46
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

And no man was able to answer him a word- just as the Sadducees had been confounded by truth that lay in the words of scripture they were familiar with, so the Pharisees found the same. They had no answer for Him, for the reasoning behind His words was indisputable.

Neither durst any man from that day forth ask him any more questions- durst is an old form of the word “dare”. The risk of being further humiliated in the eyes of the people was too great for their pride to bear.

Table of Shewbread

Leave a reply

“Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. Over against the border shall the rings be for places of the staves to bear the table. And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them. And thou shalt set upon the table shewbread before me always”. Exodus 25:23-30.

“And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the Lord made by fire by a perpetual statute”. Leviticus 24:5-9.

The duty of the table
The table of shewbread supported the loaves in the presence of God. We shall return to this later, but suffice it to say at this point that the table symbolises the person of Christ as He supports His people in the presence of God.

The design of the table
The table was one and a half cubits high. This is about 27″ high. It was necessary for it to not be too high, for the lamp is going to shine upon it, and each of the loaves needs to be evenly lit, which they might not be if the table was higher.
The area of the top of the table was 2×1 cubits, which is about 36″ x 18″. Note the small size of the table. The priests are not going to sit at this table, so it does not need to be large. There were no seats in the tabernacle. On the centre of the table were placed twelve loaves in two rows of six. Then there was a golden crown, and then outside of this a space a handbreadth wide. Small Hebrew measurements of length were based on the size of a man’s hand and arm, so that a cubit was the distance from his elbow to the tip of his longest finger; a span was the distance between his thumb-tip and the tip of his little finger when the hand was stretched out, and a handbreadth was the width of the palm of his hand at the base of the fingers. Since there were six handbreadths to a cubit, and assuming a cubit was 18″ inches, then the space outside of the loaves and their crown was 3″ wide on all sides. On this space would be placed dishes, spoons, covers, and bowls, and this space was surrounded by another golden crown. As a result of these arrangements and measurements, we can say that the actual area of table taken up by the loaves was 30″ x 12″. This means that each loaf was 5″ x 6″ in area, and of unspecified height.

Double purpose for the loaves
The loaves on the table served a dual purpose. Every Sabbath day the priest would place fresh, hot bread on the table, having taken off the previous week’s loaves and placed them in a vessel. The new loaves on the table were in the presence of God for a week. The previous week’s loaves became the food of the priests.

Designation of the table
(a) The table of shewbread, Numbers 4:7.
“Upon the table shewbread before Me, (My face) always”, Exodus 25:30.
Shewbread means “bread of faces”, and it was set before God’s face.
Shewbread in Hebrews 9:2 means “the setting forth of the loaves.
The twelve loaves represented the twelve tribes arranged in God’s presence.
At Jacob’s bedside the faces of his 12 sons were looking at him. Shame on face of Reuben because of Bilhah; Simeon and Levi because of Dinah; Judah and the others because of betrayal of Joseph.
Now the 12 faces have frankincense on them, and they are accepted before God.
Frankincense was “for a memorial”- Jacob remembered the evil things about his sons, God remembers the devotion of His Son when He was here, and looks at His people in the light of it.

Each one of the loaves was visible, for they were in two rows, not two piles.
The other place where the tribes were arranged 6×2 was on the high priest’s
shoulders, the place of strength. The names were according to their birth, so their sonship is in view.
All believers are God’s sons, and are represented equally by our high priest in heaven.
The Lord Jesus appears “in the presence of God for us”, Hebrews 9:24, and His frankincense-like acceptability to God is our guarantee. The word “shewbread” is connected to the Hebrew verb “to appear”.

(b) The table, Exodus 37:10; 40:4.
“Table” is connected with food; e.g. “Can God furnish a table in the wilderness?”
Not a lavish banquet, but wholesome food for priestly men. There were no chairs, for they did not eat at the table, although they did eat in the holy place, Leviticus 24:9.

After David had eaten the shewbread he wrote, “Taste and see that the Lord is good”, Psalm 34:8, (see title, and 1 Samuel 21:13-15).
Peter quotes these words when he is writing about the Christian priesthood, 1 Peter 2:3. If we are to be energised to worship God, then we must feed our souls on the food He provides.
The shewbread was a meal offering, and the priests had the privilege of sharing what had been prepared for God.
No honey to please natural taste; no leaven to make an attractive loaf. Oil and fine flour make spiritual food.

(c) The pure table before the Lord, Leviticus 24:6.
Emphasis on fact that nothing impure must be put there. Being before the Lord meant His eye was upon it, and He is “of purer eyes than to behold evil”, Habakkuk 1:13. “Pure table”; “pure frankincense”; “pure gold”.
God only feeds our souls with that which speaks of Christ.
“Whatsoever things are…pure…think on these things”, Philippians 4:8. We must not associate impure things with the things of God. Our minds should be full of the things of Christ so we are strengthened to worship God aright.

Part 1: Survey of Old Testament history

Leave a reply

GOD AND THE AGES OF TIME

PART 1: SURVEY OF OLD TESTAMENT HISTORY

In this study we shall survey the history of the Old Testament by noting those crisis-events which affected the whole world, for good or for evil. James said “Known unto God are all His works from the beginning of the world”, Acts 15:18, and Paul said that “God…hath determined the times before appointed”, Acts 17:26. So whether it be what God does, or when He does it, all is under His sovereign control.

Note on the dating of events in the Bible.

The Old Testament gives to us sufficient information to enable us to construct a continuous chronology of the period from the creation in about 4042 BC, to the death of the Lord Jesus. Some believers feel that there may be gaps in the genealogies, giving an earlier date for creation than this, but this is not the case, for the following reasons:

1. The fact that ages are given at all in the genealogies shows that the link between the fathers and sons is important chronologically.

2. The age of the father at the birth of the son is mentioned, even though in some cases that son was not the first child, which again shows that accurate chronology is important to the writer.

3. The three-fold way in which the ages are given in Genesis 5 shows that the relationship of the generations to one another is important. It also assures us that the ages given are correct, despite their size.

4. We know some at least are father/son relationships, but the formula used is the same as for the others where it is not expressly said. The Hebrew word “ab” was available to denote father/ancestor relationship, as in Genesis 4:20,21;17:5. The regular word “yalad” is always used in 450 references, except Genesis 46:18,22; Deuteronomy 4:25;23:8, but in these instances grandchildren are included.

5. It is true that there are generations omitted in Matthew 1, but they are detailed in the Old Testament, or else we would not know they are missing. Matthew’s object was to prove that Christ’s claim to the throne of David is legal; he is not concerned with chronology at that point.

6. If there are generations missing in the line of the Messiah, how do we know the missing persons are of the tribe of Judah, and of the House of David? If they are not, Christ’s claim is void.

7. Jude says that Enoch was the seventh from Adam, so clearly he did not believe there were gaps between generations 1-6, which is where they are most likely to be.

Taking all these reasons together, we may have confidence that the Old Testament history is a connected one, and that the events detailed there are historical, not mythical, for those who write myths are not interested in accurate dates and factual information.

We turn now to a consideration of the events in the Old Testament which have world-wide and age-lasting significance.

THE CALAMITY OF THE FALL Genesis 3; Romans 5:12-21

In Romans chapter 5 the apostle explains that the one act of disobedience of one man, Adam, when he sinned, has meant certain results passing to all men. He contrasts this with the one act of righteousness, (this is the meaning of “righteousness” in Romans 5:18) of another man, the Lord Jesus when He died on the Cross, by which all may be brought into blessing. The one act of Adam as he rebelled against God and fell into sin, has meant the following things have happened:

1. The sin-principle is now within all men as descendants of Adam, Romans 5:12, and this means that physical death follows, for “the wages of sin is death”, Romans 6:23.

2. Another result of having the sin-principle within is that men are all sinners by nature and practice, for “all have sinned”, Romans 5:12. For the believer sin and death are both dealt with by the death of Christ, see Romans 6:1-11.

3. The place of dominion enjoyed by Adam is now forfeited, with the result that Hebrews 2:8 says “but now we see not yet all things put under him”. God’s answer to this is Jesus, the man who can exercise dominion over the earth in a coming day, without failure.

4. The whole of creation “groans and travails together in pain until now”, having been “made subject to vanity”, and experiencing the “bondage of corruption”, Romans 8:20-22, Genesis 3:17,18. God’s answer is to manifest the sons of God at the coming of Christ to reign, the proof of His ability to deliver from bondage.

THE CATASTROPHE OF THE FLOOD. Genesis 6,7,8; 2 Peter 3:1-7; Matthew 24:37-39.

It is clear from what is stated in the above passages, that the flood of Noah’s day was a world-wide event. The words of the Lord Jesus should be sufficient- “the flood came and took them all away”.

Things we learn about God from the flood:

1. That God is longsuffering, not willing that any should perish, but that all should come to repentance, 2 Peter 3:9; 1 Peter 3:20.

2. That the wrath of God is a reality, Romans 1:18, 2 Peter 2:5,9.

3. That in the midst of wrath God remembers mercy, Habakkuk 3:2, as is shown by the provision of the ark. Those who died unrepentant however, refused that mercy.

4. That just as by the word of God waters above and below the surface of the earth were reserved to be used in the judgement of the flood, so the earth is now kept in store by the same word, reserved unto the future day of judgement by fire, 2 Peter 3:5-7.

Things we learn about man from the flood:

1. He is ungodly, Jude 14,15; Genesis 6:5.

2. He is unbelieving, doubting the truth of God’s warnings, 1 Peter 3:20; 2 Peter 3:3,4.

3. He is unresponsive, 2 Peter 3:5, (willingly ignorant),Matthew 24:39, (knew not even though Noah had preached to them for many years, Enoch had prophesied, the ark had been under construction, and Methuselah, whose name means “when he is dead it (the flood) shall be sent”, was growing very old).

4. He is unconcerned, Matthew 24:37,38.

5. He is unchanged, for as it was in the days of Noah so shall it be again. Matthew 24:37.

THE CONFUSION OF TONGUES AT BABEL. Genesis 11:1-9.

No date is given in Scripture for this event, but if the statement in Genesis 10:25 concerning Peleg, that “in his days was the earth divided”, refers to the division resulting from the confusion of languages, then the event may have been in the year of Peleg’s birth, which was 2247BC. If this is so, then Methuselah’s name told of the crisis at his death, the flood, whilst Peleg’s told of the crisis at his birth, Babel. The alternative view is that the division of the earth was when the earth gradually sank in the years following the flood, so that the land bridges that allowed animals to spread throughout the earth from Ararat now sank beneath the sea, isolating some distinct classes of animals, like kangaroos. This event would serve to reinforce the scattering at Babel, for the nations would be fixed in their location, only migrating with difficulty.

Cain had built a city in chapter 4:17, but now a city, the political structure, is accompanied by a tower, a religious building, “whose top to the heavens”; in other words, dedicated to the worship of the sun, moon and stars. In order that this wicked denial of the glory and supremacy of God be judged, and also that its reappearance be hampered, God confused the language all men spoke up to that time. By this means He scattered men over the face of the earth, for they were forced to associate only with those who now spoke their new language. This drastic judgement, which has consequences for us even today, shows God’s abhorrence of idolatry. At the end of the age, men will again make Babylon the centre of their rebellion against God; as Revelation chapters 17 and 18 make clear.

THE CALL OF ABRAHAM. Genesis 12:1-5; Joshua 24:2,3; Acts 7:2-5. 1921BC.

In Genesis chapter 11 men united at Babel against God. In Genesis chapter 12 God called Abraham to separate from Ur of the Chaldees, (the city of the moon god about 200 miles from Babylon), and also from his idol-worshipping kindred, Joshua 24:2, and promised him a land for an inheritance, where the worship of the true God could be maintained. God said to Abraham “in thee shall all families of the earth be blessed”, Genesis 12:3.

These are some of the blessings resulting from the call of Abraham:

1. The knowledge and worship of God preserved in the earth, through the Tabernacle ritual; the Law of Moses; the testimony of the prophets, Romans 9:4; Luke 16:29.

2. The important principle was made known that it is by faith in God that righteousness is imputed, Romans 4:3,9-13.

3. The writing and very careful preservation of the Scriptures ensured that the knowledge of God could be accessible to all, Romans 3:2; Acts 8:28.

4. The birth of Christ of the seed of Abraham, with all its attendant spiritual blessings to those who believe, Romans 9:5; Matthew 1:1,21.

The Lord Jesus summed up these blessings in the words, “we know what we worship: for salvation is of the Jews”, John 4:22. Both the true worship of God, and salvation from the idolatry all around, were known by the Jews in God’s goodness.

COVENANT WITH ISRAEL. Date 1491 BC. (430 years after Genesis 12:1-3,7, see Galatians 3:17,18).

The descendants of Abraham having gone to live in Egypt, and after a while having suffered persecution, God delivered them from that land and brought them out under the leadership of Moses, to begin their journey to the land of Canaan, which He had promised to give them, Genesis 12:1;13:12-17 They soon arrived at Mount Sinai, from which mount God gave to Israel His law, and entered into a covenant with them as a nation. A covenant is an arrangement between two persons or groups. The covenant God made with Israel at Sinai was conditional; that is, the benefits of being in covenant relationship with God depended upon them keeping His law. This is why the New Testament is so insistent that believers are not under law, for if they were, their blessings would not be secure, being dependant on their own efforts. Christians are under grace, and their blessings are certain, because they depend on Christ and not on themselves. See Romans 6: 14,15; Galatians 3:1-14; 5:1-5; Ephesians 1:3.

The New Testament says the following things about the Law given at Sinai:

1. It is holy, Romans 7:12, and spiritual, Romans 7:14.

2. It is weak through the flesh, Romans 8:3.

3. It works wrath, Romans 4:15.

4. It entered so that the offence might abound, Romans 5:20.

5. It cannot justify the sinner, Galatians 2:16.

6. It is the ministration of death, 2 Corinthians 3:7.

7. It is ended as a way of becoming righteous, by the death of Christ, Romans 10:4.

CHOICE OF DAVID. Date 1063 BC, approx.

Having given Israel His law, and led them through the wilderness, as recorded in EXODUS, LEVITICUS, NUMBERS AND DEUTERONOMY, under Joshua the land was entered and divided out, as recorded in the book of JOSHUA. After his death, a period of decline followed, as recorded in the books of JUDGES AND RUTH. Then God raised up Samuel, and in his days as judge, Israel wanted a king, and God allowed them to choose Saul, who was of the tribe of Benjamin. This is recorded in the 1ST BOOK OF SAMUEL. After 40 years of his rule God rejected him from being king, and chose David, of the royal tribe of Judah. Jacob prophesied in Genesis 49:10 that the sceptre would not depart from Judah, which was another way of saying that the right to rule was to be Judah’s. The apostle Paul referred to these events in his address in the synagogue in Antioch of Pisidia, Acts 13:14-43. He compresses four statements about David into one verse. As he does so, he shows his mastery of Old Testament history, (as Stephen had done in Paul’s hearing in Acts 7), in order to gain the ear of his highly-critical Jewish audience. In fact Paul picks up where Stephen was forced to break off because his audience were becoming agitated. It is vitally important for preachers to have credibility with their audience, not to draw attention to themselves, but that the truth they announce may be promoted in a God-honouring way.

The four different ways the apostle handled the Old Testament record in Acts 13:22:

“I have found David”, a direct QUOTATION from Psalm 89:20. David’s name.

“David the son of Jesse”, a DEDUCTION from 1 Samuel 16. Davids father, and hence his tribe.

“A man after mine own heart”, an ADAPTATION of Samuel’s words in 1 Samuel 13:14, rephrasing them into the form in which they were originally spoken to Samuel by God. (Remember Paul is speaking as an inspired prophet of God). David’s character.

“Which shall fulfil all my will”, an IMPLICATION from the negative things that are said about Saul in 1 Samuel 13:13,14. Davids work.

Having skilfully built up a description of David, Israel’s first proper king, Paul is now able to announce that it is of this man’s seed that God has raised unto Israel a Saviour, Jesus. Acts 13:23. Thus it is that the Lord Jesus is described as the Lion of the tribe of Judah, Revelation 5:5. As the Lion He is the man of war, like David, defeating His enemies when He comes again, Revelation 19:11. As Shiloh, Genesis 49:10, He is the peace-bringer, as Solomon was, and shall reign as Prince of Peace, Isaiah 9:6,7.

CARRYING AWAY OF ISRAEL AND JUDAH. 2 Kings 17; 2 Kings 24,25, 721 BC and 606 BC.

Following Saul’s death, David reigned over Israel as recorded in the 2ND BOOK OF SAMUEL, and also in the 1ST BOOK OF CHRONICLES. Then followed the reign of Solomon. At his death the kingdom was divided into two, with the descendants of David reigning over the two tribes of Judah and Benjamin, known as “Judah”, and various kings reigning over the 10 tribes, known as “Israel”, or “Ephraim”. The reigns of Solomon and the kings of Judah are recorded in 2ND CHRONICLES, and the reigns of all the kings from Solomon onwards, both of Judah and Israel, are recorded in 1 AND 2 KINGS.

Prophets sent to the ten tribes were JONAH, HOSEA, and AMOS. Those sent to Judah were ISAIAH, MICAH, NAHUM, JOEL, JEREMIAH, HABAKKUK, ZEPHANIAH, and OBADIAH. EZEKIEL and DANIEL prophesied after the carrying away, and HAGGAI, ZECHARIAH and MALACHI, after the return from Babylon.

Israel, the 10 tribed nation, was the first to go into captivity to Assyria, whilst Judah was taken into captivity to Babylon by Nebuchadnezzar. It is this latter event which is of such importance, for two things happened:

1. The people of Israel no longer had a king over them of the tribe of Judah, see Hosea 3:4,5.

2. Dominion was transferred into the hands of Gentiles, beginning with Nebuchadnezzar, and ending with the Antichrist. This is known as “the times of the Gentiles”, see Luke 21:24.

This period of Gentile rule was symbolised by the various materials of which the image in Nebuchadnezzar’s dream was made, Daniel 2. He was the head of gold, and he was to be followed by the Medes and Persians, then came the Grecian empire, then Rome. The final form of Gentile rule is a future world- empire of ten kingdoms, with the Beast, or Antichrist at its head. He will accept from Satan what the Lord Jesus refused, namely world dominion, Mathew 4:8-10.

Nebuchadnezzar saw a stone cut out of the mountain without hands, and it fell on the feet of the image of Gentile dominion, and crushed it to powder. Then the stone became a great mountain, and filled the whole earth. All this signifies the destruction of Gentile rule by Christ when He comes to earth again, and then He will set up His kingdom which shall last for 1000 years in its mediatorial form, and then He shall give it up to God, 1 Corinthians 15:24-28, having shown that it is possible for a man to rule effectively for God. Then God shall be all in all, and the perfect, eternal age will have dawned.

And there were great voices in heaven, saying,

“The kingdoms of this world are become the kingdoms of our Lord,

and of His Christ;

and He shall reign for ever and ever”.

Revelation 11:15.

ROMANS 4

Leave a reply

We hope you find these notes helpful. Do feel free to download the material on this website for your own personal use, and also to distribute if you so wish. Please be aware that all the writing is copyright, so no alterations should be made.

Please feel free to comment on any aspect of what you find on this website using the e-mail address martin_margaret3@yahoo.co.uk We would be pleased to hear from you.

The apostle now proceeds to illustrate the principles he has just now been stating at the end of chapter three.

Structure of the chapter

6(d)	4:1-5	The boasting of the natural man excluded
6(e)	4:6-8	The blessedness of the forgiven man explained
6(f)	4:9-12	The blessing for any man ensured
6(g)	4:13-22	The behaviour of the believing man examined
6(h)	4:23-25	The belief in the Risen Man expected

Special note on Abraham
It might be helpful, (since the apostle is going to use the experience of Abraham to illustrate his case), to list the events in Abraham’s life that are singled out for mention by New Testament writers.

1. The God of glory appears to Abram in Ur, Acts 7:2, and he responds in faith, Hebrews 11:8.

2. He reaches Canaan and lives there in faith, Genesis 12:5, Hebrews 11:9.

3. God promises him a son, and Abraham believes God, Genesis 15:5,6; Romans 4:3, Galatians 3:6.

4. Abraham listens to Sarah’s suggestion, and fathers a son, Ishmael, by Hagar, Genesis 16:2,15.

5. Thirteen silent years pass, Genesis 16:16; 17:1.

6. God promises Abraham that he will be the father of many nations, Genesis 17:4. His name is changed from Abram, meaning “exalted father” to Abraham, “father of a multitude”, in remembrance of this promise, Genesis 17:5, Romans 4:17.

7. Abraham and Sarah are both strengthened in faith, and despite their old age Isaac is born, Romans 4:19-21, Hebrews 11:11.

8. Abraham offers Isaac on Moriah, as an act of faith, Hebrews 11:17; obedience, Genesis 22:18; and righteousness, James 2:21-24.

Special note on circumcision
Considered literally and physically, circumcision was an operation performed on male children. God required this to be done on the eighth day of their lives in normal circumstances, for He, as Creator, had so made us that it is on that day we are least likely to bleed to death.

This operation is said to have some medical advantages, but the main point about circumcision is its spiritual significance. Because it was a procedure where the flesh was cut round, (hence the “circum”), and then cut off, (hence the “cision”), it became a sign of being cut off from others and separated off or sanctified to God. We may think of it in the following ways, as the doctrine develops in the Scriptures:

1. Circumcision and Abraham
After he had believed God and been reckoned righteous as a result, Abraham was commanded by God to be circumcised, even though he was an old man. He obeyed God, and circumcision became for him a seal or confirmation of the faith he already had, Romans 4:11.

2. Circumcision and Ishmael
At the same time, God required Abraham to circumcise his son Ishmael, so that he had a mark on his body signifying that God’s covenant was with Abraham, Genesis 17:26.

3. Circumcision and Isaac
When Isaac was born Abraham circumcised him on the eighth day, and he was thereby marked out as Abraham’s true seed, Genesis 21:4.

4. Circumcision and Moses
The rite of circumcision seems to have lapsed after Israel went into Egypt, for when Moses was returning from the desert of Midian it was found that his two sons were not circumcised. The account is in Exodus 4:18-20; 24-26.

When the law was given at Sinai, circumcision was required, as Leviticus 12:3 informs us. This is why the Lord Jesus, when referring to circumcision, said “Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers:) and ye on the sabbath day circumcise a man. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?” John 7:22,23. His point was that if a boy was born on a Friday, they would have no problem in circumcising him on the sabbath day, for that was eight days after he was born. Why then should they complain if He healed a man on the sabbath?

When a Hebrew parent circumcised a male child, there was a physical aspect, and a moral one. The physical aspect was that he now bore the mark of an Israelite on him. He was now of The Circumcision, the nation of Israel. But the moral side was that he was now committed to keeping the law of Moses. So important were these two aspects, that God sanctioned the work of circumcising on the day of rest, if the child had been born eight days before. After all, He who controls the timing of everything, even the birth of children, did not ordain that no Hebrew son should be born on a Friday.

Now no one was angry at a Hebrew parent who did this. Nor did they seek to kill him. Rather, they would applaud that he had kept the law. All this being the case, and they felt free to “break” the sabbath in this God-appointed way, then surely the Lord Jesus should not be persecuted for making a man entirely whole, and not merely ceremonially whole, on the sabbath.

For the healing of the impotent man did make him entirely whole. He was healed as to the body, so that he was able to rise at Christ’s bidding. He was healed as to the soul, for the misery of the last thirty-eight years was for ever gone, symbolised by his taking up his bed, for he would not need it again. And he was healed as to the spirit, for as he walked at Christ’s command, he went straight into the temple to praise God. Thereafter the moral implications of Christ’s words to him would be uppermost in his mind, “sin no more, lest a worse thing come upon thee”.

The Jews should ask themselves, which was better, to be miserable and powerless at the Pool of Bethesda, or to be in the temple with renewed body and spiritual joy? The law required that Israel “Remember the sabbath day, to keep it holy.” Exodus 20:8. But that holiness was not merely a negative idea, keeping the day as a special one, different to the rest of the week. It had its very important positive side, to set the day apart for spiritual purposes. And this Christ had done. He had enabled a man to sanctify the sabbath day in a way he could not have done all the while he was impotent.

So we could summarise the argument as follows: if the people who were angry with Christ to the extent of wishing to kill Him, were free to do a lesser thing on the sabbath in order to obey God’s law, surely He could do the greater thing. They did the lesser thing at God’s commandment, He acted likewise at the command of God His Father.

As a result of this connection between the law of Moses and circumcision, it became a sign of being under the law, so that the nation of Israel were the Circumcised, and the Gentiles all around were the Uncircumcised, even if the latter were in fact physically circumcised out of national custom. We have already seen these distinctions in Romans 2:24-29.

5. Circumcision and Joshua
We learn from Joshua 5:2-9 that those who had died under the judgment of God during the wilderness journey had not circumcised their male children. This was not surprising, since those who fell in the wilderness were not believers, Hebrews 3:17,18. The crossing of the Jordan represents a new beginning for Israel, so God commanded that the children be circumcised so that the “reproach of Egypt”, should be “rolled away” from them, Joshua 5:9. This introduces a third aspect of circumcision, for just as a portion of flesh was rolled away from the child, so association with Egypt was rolled away also, since this had not been done in the wilderness. Those who refused the land were also those who longed to return to Egypt. It is no surprise then that an operation that signified separation from Egypt did not appeal to them, and they allowed it to lapse. Centuries before, their ancestors had sold Joseph into Egypt, and eventually the rest of Jacob’s family followed. So they left Canaan and went to live in Egypt. Now whilst this was a fulfilment of prophecy, Genesis 15:13, nonetheless it was failure, and so it seems that this was called the reproach of Egypt, meaning the reproach and shame that came to them for going into Egypt. When they crossed the Jordan with Joshua, this was reversed, and their circumcision signified it.

6. Circumcision and Christ personally
When He was eight days old, Joseph and Mary had Christ circumcised, Luke 2:21, for He had come into the nation of Israel under the law. As the apostle Paul puts it, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law”, Galatians 4:4. He was thereby committed to keeping God’s law, which He did perfectly. Unlike other Jews, however, He was not under the law to force Him to obey God. Rather, He obeyed God and thereby kept the law.

7. Circumcision and Christ doctrinally
The apostle Paul wrote to the Colossian believers to warn them of the evil influences in the world around them which would seek to harm them. He tells them that they are “circumcised with the circumcision made without hands”, Colossians 2:11. Not only are believers complete in Christ, verse 10, but they are separated unto Him from the sphere where error flourishes. Christ cannot link sinners with Himself, so He must cut them off from their links with Adam so as to join them to Himself. This He did at the cross, where He dealt with all that Adam represented. This is the circumcision made without hands, for it is not physical, but moral and spiritual. The cross has cut off believers from the world, including the philosophy-world that was attacking the Colossians.

When God made a covenant with Abraham, He made physical circumcision the sign of that covenant. Abraham was now special to Himself, and had the mark on his body to prove it. Such a rite is no longer relevant, so that the apostle described physical circumcision as “concision”, a cutting along and a maiming, Philippians 3:2, whereas believers are now the true circumcision, properly cut off by God from their links with Adam’s world. This means they are cut off from the sphere where heretics operate, for such men are of the world, being unbelievers, and as such have no contact with the things of God.

When he is dealing with the case of the Jew in his epistle to the Romans, the apostle shows that true circumcision is a heart matter, “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 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.” Romans 2:28,29. This is why Stephen was justified in calling the Jews who were about to stone him, “uncircumcised in heart and ears”, Acts 7:51.

True circumcision is now “putting off the body of the sins of the flesh by the circumcision of Christ”, Colossians 2:11, and this happens at conversion. What is cut off is the body as the vehicle by which sins of the flesh are conceived and committed, the flesh being the sinful self, which is resident in the body. Paul calls the body “the body of sin” in Romans 6:6. He is there concerned with the sin-principle within, whereas here it is the sin-practice that is in view; nonetheless the idea is that the body is the base of operations from which sins proceed. As far as God is concerned, that body has been cut off so that it may be brought over into resurrection conditions to be used for God. That which is called “the body of sin” in Romans 6:6 can be presented to God in Romans 12:1, for God has wrought upon it to His glory.

6(d) 4:1-5
The boasting of the natural man excluded

4:1
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

What shall we say then that Abraham, our father, as pertaining to the flesh, hath found? Abraham’s original name was Abram, meaning “exalted father.” God changed this to Abraham, meaning “father of a multitude” after He had promised to make him the father of many nations. The teaching of the chapter revolves around various aspects of the fatherhood of Abraham.
The literal order of the words is, “Abraham our father has found according to the flesh”. In other words, we should connect “according to the flesh” with “found”, and not with “father”. It is not the natural fatherhood of Abraham that is in view, because Gentile Christians do not have him as their natural father. The question on the mind of the apostle is what discovery did Abraham make as a natural man?

4:2
For if Abraham were justified by works, he hath whereof to glory; but not before God.

For if Abraham were justified by works, he hath whereof to glory- if, as a natural man, Abraham had been able to earn justification, then he would have had reason to glory or boast in his achievement.
But not before God- such a theoretical justification would not be valid before God, for, as the apostle goes on to show, God’s dealings with Abraham were not on that basis.

4:3
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

For what saith the scripture? Paul had stated in 3:21 that the righteousness of God was witnessed by the law and the prophets. He had appealed to the prophet Habakkuk in 1:17, and now he appeals to the law, (meaning, in this context, the writings of Moses), by quoting Genesis 15:6. Note the present tense of “saith,” for the apostle believes in the living, up-to-date voice of the scriptures, being God’s word, which “liveth and abideth for ever”, 1 Peter 1:23.
Abraham believed God- this is a reference to Genesis 15:6, after Abraham had declared that he was an old man who was soon to die childless. In response God showed him the multitude of the stars in the sky, and promised “So shall thy seed be”. Abram accepted what God said, even though it was naturally impossible for him and Sarah his wife to have a son. This is the essence of faith, the acceptance of God’s word without reserve, even though it goes beyond natural reasoning. The apostle deliberately uses an incident in the life of Abraham which does not involve him in any activity, such as moving from Ur in faith, Hebrews 11:8, or building an altar, Genesis 12:7.
Note that the apostle refers to the expression found in Genesis 15:6, “believed in the Lord”, and quotes it as “believed God”. To believe in the Lord is to have trust and confidence in the Lord as the one who keeps His promises. This was appropriate in Abraham’s situation, since God had just given Him a promise. This is not the context in Romans 4, where the apostle is dealing with the imputation of righteousness. To believe God is to accept that what He says is true, and the logical outcome of this is to believe Him. The inspired apostle is bringing out different aspects of the truth.
And it was counted unto him for righteousness- God was prepared to count or reckon Abraham to be a righteous man on the basis of his faith. It was not that Abraham was now perfect, but rather that God was prepared to think of him as a righteous man. The basis on which God did this was the then-future work of the Lord Jesus at Calvary, as the apostle has explained in 3:25. He was counted righteous because God anticipated Calvary.

4:4
Now to him that worketh is the reward not reckoned of grace, but of debt.

Now to him that worketh- the apostle gives an everyday illustration to show the difference between justification (being reckoned righteous) by works, and by grace. He had said in 3:24 that justification is by God’s grace, and now he shows this by using a practical example.
Is the reward not reckoned of grace, but of debt- during the working week the workman puts his employer under obligation, and he discharges that obligation by paying the appropriate wages (reward). God cannot be placed under obligation by any of His creatures however, so any benefit He gives must be on the basis of grace, that is, His free favour. To try to earn justification by works is pointless, since if God were to bless on that basis it would be at the expense of His own honour as the God of grace. Needless to say, God will never dishonour Himself in this or any other way.

4:5
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

But to him that worketh not- the “but” introduces the alternative to working for righteousness. “Worketh not” involves a man renouncing all idea of being able to earn salvation by works.
But believeth on him that justifieth the ungodly- the opposite of working is resting, and this is what faith does as it relies on the promises of the God who blesses in grace. The ungodly are the impious, those who act contrary to God. We might be surprised that the apostle uses this strong word here, but he is preparing the way for the next example, that of David, in whose case it was a question of forgiveness for hideous sins. When David confessed those sins in Psalm 51 he spoke of having sinned against God, which is the essence of impiety. By using this severe word, the apostle assures us that the grace of God is not limited at all, for even daring rebels may be justified.
His faith is counted for righteousness- even an ungodly, (albeit repentant), man’s faith is valid, and finds a response from God, since the point about faith is in whom it rests. Of course, the ungodliness goes when he believes.

6(e) 4:6-8
The blessedness of the forgiven man described

4:6
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

Even as David also describeth the blessedness of the man- to be reckoned righteous is a great blessing, but Abraham does not describe it, so the apostle brings in David to do it for him. With Abraham it was a question of God imputing righteousness when he believed. In the case of David it was God not imputing sin when he repented.
David sinned badly in the matter of Bathsheba, Uriah’s wife, and 2 Samuel 11 records the sorry incident. Sadly, however, David remained silent, refusing to confess his sin, but at last he was brought to the point of acknowledging his sin, and confessing his transgressions unto the Lord. Then he began to know the blessedness of sins forgiven, and wrote Psalm 32 and Psalm 51 to describe that blessedness.
Note that although David’s sin was personal to him, he speaks of “the man”; in other words, this forgiveness is not limited to David, but is available to all who repent. Perhaps there is also an allusion to Nathan’s accusation of David using the words “Thou art the man”, 2 Samuel 12:7. The man who is convicted by the word of God and repents, is the same man who is forgiven.
Unto whom God imputeth righteousness without works- after he had repented, David wrote, “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Psalm 51:16,17. David shows deep insight into the ways of God, and realises that God looks for a broken spirit on the part of sinners, not their so-called good works. Thus David was forgiven by God apart from the work of bringing a sacrifice.

4:7
Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered- in Psalm 32:1, quoted here, the word blessed is in the plural, signifying most blessed. This contains the idea of being spiritually prosperous. Instead of the misery of unconfessed sins, David now experiences the bliss of sins forgiven.
Iniquities are lawless acts, and David had been guilty of breaking the sixth commandment of the law by having Uriah slain; the seventh by taking Bathsheba whilst her husband was still alive; the eighth commandment by stealing another’s wife; the ninth commandment by deceiving Uriah into thinking he was in favour with the king; and the tenth commandment by coveting his neighbour’s wife at the outset.
Not only are iniquities or lawless acts forgiven by the One against whom they were committed, but the sins are covered, indicating that they were no longer under the eye of God. If God covers sins, they will never be uncovered. The lawlessness of David was in marked contrast to the concern of Uriah for the welfare of the ark, which contained the tables of the law, 2 Samuel 11:11.

4:8
Blessed is the man to whom the Lord will not impute sin.

Blessed is the man to whom the Lord will not impute sin- not only was David forgiven, but by the grace of God he was still reckoned to be a righteous man. His fall, although extremely regrettable and dishonourable, had not altered his standing before God. So Abraham illustrates the principle of the imputation of righteousness, whereas David illustrates the principle of the non-imputation of sin, whether past sins, or sins in the future, (note the “will”). The fact that both Abraham and David were believers before these events took place does not alter the principle.

6(f) 4:9-12
The blessing for any man ensured

4:9
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Cometh this blessedness then upon the circumcision only? Does the use of David, a circumcised Jew, as an illustration, mean that the blessedness of having one’s sins forgiven is only available to Jews?
Or upon the uncircumcision also? Can Gentiles know this forgiveness?
For we say that faith was reckoned to Abraham for righteousness- the apostle reverts to Abraham, his principal example in this passage, and restates the substance of verse 5, after which he had referred to David. He needs to go back to considering Abraham because of the matter of circumcision, which did not come up with David.

4:10
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

How was it then reckoned? When he was in circumcision, or in uncircumcision? This is the critical question. At what point in his career did Abraham believe God, and was reckoned righteous?
Not in circumcision- the apostle puts this first so that his denial might be unmistakeable. Abraham was justified by faith before he was circumcised.
But in uncircumcision- which means that those who are not circumcised, (that is, are Gentiles), may come into blessing as Abraham did. The apostle comments on this by writing, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Galatians 3:14. The personal blessing granted to Abraham was the gift of a son. The blessing that Gentiles receive when they believe is the gift of the Spirit, who guarantees all other spiritual blessings.

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

And he received the sign of circumcision- that is, the sign consisting of circumcision.
A seal of the righteousness of the faith which he had yet being uncircumcised- the rite of circumcision was required by God as a sign that Abraham was in covenant relationship with God. But he only had this covenant relationship because he was a believer. So the circumcision became a seal or confirmation of the reality of his faith. As far as Abraham’s physical descendants were concerned, circumcision was simply a sign that they were of Abraham’s line; it said nothing about whether they had a personal relationship to God.
That he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also- Abraham was not the first man to exercise faith, but he is specially taken up by God as an example to those who believe. In this way his characteristics have been passed on, and in this sense he is their father, even though they are neither descended naturally from him, nor circumcised. Of course the apostle, by saying “all them that believe, though they be not circumcised” does not imply that all those who believe were formerly uncircumcised. He is emphasising that Abraham is even the father of those who were not circumcised before.

4:12
And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

And the father of circumcision- not only is Abraham an example of faith, but he also demonstrates the principle of separation, the idea behind circumcision, a cutting off from the things of man to be involved in the things of God. The family of faith looks up to Abraham as a role-model.
To them who are not of the circumcision only- he is this example to all who believe, whether they were physically circumcised before, or not.
But who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised- believing Jews and Gentiles may find in Abraham one to follow, as he marks out the pathway of faith and separation.

6(c) 4:13-22
The behaviour of the believing man examined

The apostle has asked “Is He the God of the Jews only? Is He not also of the Gentiles?” and had answered his own question in 4:1-12, by the use of two Old Testament worthies, Abraham and David. Now he highlights the character of the God of Abraham and David, by further references to the life of Abraham.

4:13
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

For the promise, that he should be the heir of the world- in Genesis 15, the passage the apostle has referred to, God promised Abraham the land of Canaan. But now the idea is extended to include the whole earth. In the final sense the seed of Abraham is Christ, Galatians 3:16,17, and He will inherit the earth, Psalm 2:8; Psalm 72:8.

When God made a covenant with Abraham, Abraham was asleep, so did not pass between the pieces of the covenant victim. But a burning lamp did, and Isaiah looks on to the time when Israel shall be restored to God, and at that time the salvation of Jerusalem shall be “as a lamp that burneth”, Isaiah 62:1. The word used for salvation there is “yeshuah”, the equivalent of the New Testament name Jesus. We can see why the apostle Paul wrote that the covenant was “confirmed…in Christ”, for He was the one who passed through the pieces that night, whilst Abraham was asleep. Abraham’s link with Christ will ensure that he and his seed, will inherit the world, for Christ will inherit the world. Note that the promise is not said by Paul to be to inherit the land of Israel, for that is reserved only for the spiritual seed of Abraham who are descended from him physically.
Was not to Abraham, or to his seed, through the law, but through the righteousness of faith- God gave promises to Abraham because, having believed God, he was now righteous by faith. As the apostle points out in Galatians 3:17, the promise to Abraham was four hundred and thirty years before the law was given.

4:14
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

For if they which are of the law be heirs- if the inheritance is on the basis of merit, then all is lost, because as soon as we seek to gain merit by works, the law confronts us as those who are transgressors unfit to inherit.

Faith is made void- if we introduce works, faith is robbed of its relevance, and is virtually cancelled, for works implies dependence on self, whereas faith implies dependence on God.

And the promise made of no effect- if no-one inherits, (either because they opt for law-works but cannot do them perfectly, or reject faith), the promise has not achieved its purpose.

4:15
Because the law worketh wrath: for where no law is, there is no transgression.

Because the law worketh wrath- far from enabling man to inherit, the law exposes man’s failure, which merits Divine wrath. The reason for this is next given.
For where no law is, there is no transgression- the law shows up man’s transgressions, not his merit. Only in the absence of law is there absence of transgression, which in turn means absence of wrath. But since the Jew has the law on tables of stone, and the Gentile has the law written in his heart, then both are exposed to wrath as transgressors, being unable to keep the law.

4:16
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Therefore it is of faith, that it might be by grace- the line of thought regarding the promise resumes from verse 13 after the explanation of verses 14 and 15. God’s promise that Abraham and his seed would inherit the world was on the basis of grace (favour shown), not works (merit demanded).
To the end the promise might be sure to all the seed- because the promise is by grace, not law, it is sure to all those who believe. The spiritual seed of Abraham is considered as being of two origins, as is next said, but to both classes the promise is certain.
Not to that only which is of the law- meaning those believers who were formerly Jews. He is not saying that the promise originates from the law, but that some of the people who make up the seed originate from a nation under the law.
But to that also which is of the faith of Abraham- meaning Christians who were formerly Gentiles. As previously explained, this faith of Abraham’s was exercised when he was not circumcised, and therefore no different to a Gentile. The apostle is not speaking of two groups of people, Jews under law and Gentiles under faith, because that would contradict his former statement that those under law do not inherit, verse 13.
Who is the father of us all- that is, of all who are believers. Whether they were Jews or Gentiles formerly is not relevant in this connection.

4:17
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

(As it is written, I have made thee a father of many nations)- the promise here mentioned was given to Abraham in Genesis 17:5, after which God commanded him to be circumcised as a token of the covenant He had made with him. Paul no doubt chooses this promise because of its connection with circumcision, and also because it implies that Abraham would have a son, or else he could not be the father of many nations. So that is the initial meaning of the promise. But Paul also sees in this promise the fact that people from many nations will call Abraham their father in the faith. Abraham’s original name of Abram, “exalted father”, was changed by God to Abraham, meaning “father of a multitude”. It is Abraham’s reaction to the promise of a son that is developed in the next verses.
Before him whom he believed- in Genesis 17:1 God commanded Abraham to walk before Him and be perfect, which suggests that he had not walked before God wholeheartedly (perfectly) after Ishmael was born. It is only as he walks before God in faith that he is an example.
Even God, who quickeneth the dead- Abraham is now acting in the light of the fact that God is able to quicken his body, and that of Sarah, so that they may have a child. See Hebrews 11:12, where he is described as “him as good as dead.” Perhaps it was because of this that Abraham, in a later incident, believed God could raise Isaac from the dead if he offered him as a sacrifice, Hebrews 11:17-19.
And calleth those things that be not, as though they were- so sure is the birth of a son to Abraham that he can be called or named by God before his conception, Genesis 17:19.

4:18
Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

Who against hope- when all natural hopes of having a child were gone, and when natural reason said the situation was hopeless.
Believed in hope, that he might become the father of many nations- his faith in God was exercised on the sure basis of the hope God’s promise gave him. Hope is not the object of his faith, but rather, God’s promise gave him a sure hope, and he believed on that basis.
According to that which was spoken, So shall thy seed be- his faith as he believed in God’s promise of a son, can be expressed in terms of his initial faith in Genesis 15:6, so the one exercise of faith was according to the other. His intervening lapse of faith is over.

4:19
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb:

And being not weak in faith- as temporarily he seems to have been when he fathered a child by Hagar.
He considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah’s womb- before this he seems to have considered these obstacles to be insurmountable, for when he was told that he would have a son, “he laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? And shall Sarah, that is ninety years old, bear? Genesis 17:17, but now he thinks these doubts not worth taking into consideration.

4:20
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

He staggered not at the promise of God through unbelief- he did not doubt God’s word, implying he did before, when he laughed, Genesis 17:17. Compare also Sarah’s reaction, Genesis 18:12,13, then her return to wholehearted faith, Hebrews 11:11.
But was strong in faith, giving glory to God- this is the secret of his restoration, for he has captured again the sight of the God of glory who appeared to him in Ur of the Chaldees at the first, Acts 7:2.

4:21
And being fully persuaded that, what he had promised, he was able also to perform.

And being fully persuaded that, what he had promised, he was able also to perform- this is the proper response that should be made to the promises of God. Compare Mary’s response to the news that she, a virgin, would have a son, Luke 1:38, with Abraham and Sarah’s response in Genesis 17:17 and 18:12. Mary was fully persuaded, and Elizabeth, her kinswoman believed also, for she said, “there shall be a performance of those things which were told her from the Lord”, Luke 1:45, but Abraham and Sarah were unconvinced initially.

4:22
And therefore it was imputed to him for righteousness.

And therefore it was imputed to him for righteousness- this seems to make his being made righteous in Genesis 15 dependant on what happened 13 years later, which cannot be the case. Rather, the apostle is indicating that the faith of Abraham became strong again, after his temporary lapse when he laughed. He has now returned to the sort of faith that he manifest in Genesis 15. The apostle’s purpose is to return to the subject of being reckoned righteous, not only to apply it to us today, but also to prepare the way for the teaching found in 5:1-11.

6(h) 4:23-25
The belief in the Risen Man expected

4:23
Now it was not written for his sake alone, that it was imputed to him;

Now it was not written for his sake alone, that it was imputed to him- the account in Genesis of Abraham’s faith is not just for historical interest, or just so that we might admire his faith.

4:24
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

But for us also- the principles involved are just as relevant today.
To whom it shall be imputed- the sense of “shall be” is “shall certainly be”. The “it” refers to the rightousness of verse 22.
If we believe on him that raised up Jesus our Lord from the dead- the same God that brought life out of death when the “dead” bodies of Abraham and Sarah produced a living son, has brought Jesus our Lord from the sphere of death. Abraham believed the birth of Isaac would happen, and Christians believe the resurrection of Christ has happened.
Note that faith is placed in Divine persons, not just in events. We are not only expected to believe the resurrection has taken place, but to believe on the One who performed it. Notice the title “Jesus our Lord”, reinforcing the previous statement, for if He is truly our Lord, then there is personal faith like Abraham’s, and if He is truly our Lord, then we have submitted to His authority by repenting, as David did.

4:25
Who was delivered for our offences, and was raised again for our justification.

Who was delivered for our offences, and was raised again for our justification- the apostle implies two questions, and then answers them. It is as if he asks, “Why was He, Jesus our Lord, delivered by God to death?” The answer is “Because of our offences”. His second question is, “Why was He raised from the dead?” The answer, “Because of the justification which His death secures”. Thus the resurrection of Christ is God’s indication to us that the work of Calvary satisfies His every demand against our sins.
The mention of offences reminds us we were like David, having sinned. The mention of justification reminds us that the believer is justified, like Abraham. The apostle has now brought us back to the idea of justification, and so prepares for the truth of chapter 5, which begins, “Therefore, being justified by faith”.

ROMANS 1:1-17

Leave a reply

THE GOSPEL DEFINED

Concise Notes on the Epistle to the Romans

The Epistle to the Romans is a masterly exposition of the doctrines relative to the gospel of God. Under the inspiration of the Holy Spirit the apostle Paul was guided to unfold those truths which it is necessary to know and believe in order to be reckoned right in the sight of God, and also to live a life which is righteous before God and before men.

Central to this gospel is the Lord Jesus Christ, the Son of God, by whom the work of redemption which is the foundation of the gospel was effected at Calvary. It was there that He died for the ungodly, and subsequently rose from the dead and ascended to heaven to intercede for those who believe on Him.

No preacher should venture to present the gospel to sinners without first gaining a working knowledge of at least the first eight chapters of this epistle. No believer should seek to testify in a personal way without such a knowledge, either. And certainly no unsaved person should dare to enter eternity without first becoming acquainted with the saving truths this epistle contains. Since the moment of departure from this world is unknown to us, it is important to gain this acquaintance as a matter of great urgency.

“Because there is wrath, beware lest He take thee away with His stroke, then a great ransom cannot deliver thee,” Job 36:18.

Like the rest of the Holy Scriptures, the epistle to the Romans is structured and orderly. We would do well to consider the general scheme of the epistle by way of introduction, for it will help in understanding the truth contained therein.

The epistle as a whole may be divided into three parts, each beginning on a personal note from the apostle, and each ending with a note of praise:-

Chapters 1-8.

GOD’S RIGHTEOUSNESS IMPUTED.

Personal note: “I am ready to preach the gospel”, 1:15

Key phrase: “Him that justifieth the ungodly”, 4:5.

Concluding praise: “For I am persuaded”, 8:38.

[Chapters 1-8 may be further divided into two major sections as follows:-

1:1 to 5:11 THE SINS OF THE PERSON

The remedy- the blood of Christ;

The result- redemption and righteousness.

5:12 to 8:39 THE PERSON WHO SINS

The remedy- death, burial and resurrection of Christ;

The result- identification and assurance.]

Chapters 9-11. GOD’S WAYS DEFENDED.

Personal note: “I have great heaviness”, 9:2.

Key phrase: “His ways past finding out”, 11:33.

Concluding praise: “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen”, 11:36.

Chapters 12-16. GOD’S SERVANTS INSTRUCTED.

Personal note: “I beseech you, therefore, brethren”, 12:1.

Key phrase: “Him that is of power to stablish”, 16:25.

Concluding praise: “To God only wise, be glory through Jesus Christ for ever. Amen.” 16:27.

ROMANS CHAPTERS ONE TO EIGHT MAY BE DIVIDED INTO FOURTEEN SECTIONS AS FOLLOWS:

SECTION 1 ROMANS 1:1-17

The Person of Christ is central to the gospel

SECTION 2 ROMANS 1:18-32

God’s wrath against men as their Creator

SECTION 3 ROMANS 2:1-16

God’s wrath against men as their Moral Governor

SECTION 4 ROMANS 2:17-3:20

God’s wrath against men as their legislator

SECTION 5 ROMANS 3:21-26

The work of Christ is central to the gospel

SECTION 6 ROMANS 3:27-4:25

God’s grace towards men as their justifier

SECTION 7 ROMANS 5:1-11

The glory of God is central to the gospel

SECTION 8 ROMANS 5:12-21

Christ and Adam compared and contrasted

SECTION 9 ROMANS 6:1-23

The believer’s past and present position

SECTION 10 ROMANS 7:1-6

Deliverance from the law

SECTION 11 ROMANS 7:7-25

Defence of the law and despair under the law

SECTION 12 ROMANS 8:1-17

Life in the flesh and life in the Spirit

SECTION 13 ROMANS 8:18-27

Present suffering and future glory

SECTION 14 ROMANS 8:28-39

Overwhelmed or overcoming

There is a great need in these days to recognise that the gospel is God-centred, and Christ-centred, and not sinner-centred. The apostles “ceased not to teach and preach Jesus Christ”, Acts 5:42. Having taught who He was, they were then in a position to preach that He should be believed in and relied upon. It would be a useful exercise to note the number of verses about sinners and the number of verses about Christ in the gospel addresses recorded in the book of Acts.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE ROMANS CHAPTER 1, VERSES 1 TO 17

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

1:2 (which He had promised afore by His prophets in the holy scriptures,)

1:3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

1:5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

1:6 Among whom are ye also the called of Jesus Christ:

1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

1:8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

1:9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

1:10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

1:11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

1:12 That is, that I may be comforted together with you by the mutual faith both of you and me.

1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

1:14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

SECTION 1: ROMANS 1:1-17

THE PERSON OF CHRIST IS CENTRAL TO THE GOSPEL

STRUCTURE OF SECTION 1

The person of Christ in relation to:

1 (a) 1:1 Paul.

1 (b) 1:2 The prophets.

1 (c) 1:3 The people of Israel.

1 (d) 1:4 God.

1 (e) 1:5 People of all nations.

1 (f) 1:6,7 The people of God.

1 (g) 1:8-12 Paul’s ministry.

1 (h) 1:13-15 Paul’s motives.

1 (i) 1:16-17 Paul’s message.

SUBJECT OF SECTION 1

Having introduced himself as the writer of the epistle, Paul goes straight into his theme, which is the gospel of God. He shows that this gospel was promised in Old Testament times as the prophets foretold the coming of Christ. He has now come, and is preached as being relevant to all men. Having assured the believers at Rome to whom he writes that he has a great desire for their blessing, Paul then asserts his strong belief in the ability of the gospel of Christ to save those who believe it.

1:1 Paul, a servant of Jesus Christ- as a servant-slave, Paul was captive to Christ’s will, ready to be told “what thou must do,” Acts 9:6. Called to be an apostle- appointed by Christ’s call, Galatians 1:1; an apostle is a “sent one,” sent out from the presence of his superior to do what he commands. Separated unto the gospel of God- commissioned for Christ’s service, and committed to it, Acts 22:21. Singled out, and single-minded.

1 (b) THE PERSON OF CHRIST IN RELATION TO THE PROPHETS

1:2 Which He had promised afore- since Christ is the subject of gospel, to promise Him, (as God did through the Old Testament prophets), is to promise the gospel. By His prophets- because they were His, they spoke for God with authority. “But those things, which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled,” Acts 3:18. “And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself,” Luke 24:27. See also Luke 1:69,70. In the holy scriptures- the writings of Old Testament are holy, for they express God’s holy will, and are completely separate in character from all other writings, being utterly reliable and trustworthy; “the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God…” 2 Timothy 3:15,16.

1 (c) THE PERSON OF CHRIST IN RELATION TO THE PEOPLE OF ISRAEL

1:3 Concerning His Son, Jesus Christ our Lord- as God’s Son, the Lord Jesus shares the nature of God the Father, see on verse 4. Jesus is the name He was given when He came into manhood to save His people from their sins, Matthew 1:21. As Christ, He is the Anointed One, the Messiah of Old Testament predictions, see 1 Samuel 2:10; Psalm 2:2; Daniel 9:25. As our Lord, He is the One whose will is sovereign, and to whom believers readily submit themselves, Romans 14:7-9. Which was made of the seed of David according to the flesh- was made means “having come”, the same word as Galatians 4:4, “made of a woman.” As One who is of the seed of David, the Lord Jesus is qualified to bring in a future righteous kingdom on earth, see Luke 1:30-33. But the three main principles of that kingdom will be “righteousness, peace, and joy in the Holy Spirit”, Romans 14:17, and these also sum up the blessings that come to those who believe the gospel. The apostle is careful not to alienate the Jewish element amongst his readers, so reminds them that the line of David clearly reaches to Christ, as Matthew chapter one shows. In fact, “according to the flesh” may include the idea that even a unbelieving man might consult the temple records and see this to be true. But he is also careful to point out that since Christ has become flesh, He is relevant to all men, not just Israel. He became real man, and as such is God’s Ideal Man.

1 (d) THE PERSON OF CHRIST IN RELATION TO GOD

1:4 And declared to be the Son of God- note the change of verb; not made, but declared, for He is ever the Son of God, sharing the Father’s eternal, unchanging nature. The Lord Jesus indicated in John 10:30,36 that to be Son of God was to be one in essence and nature with the Father. If He had meant anything less than this, the Jews would not have tried to stone Him for blasphemy. With power, according to the Spirit of holiness- the declaration of Christ’s Deity is a powerful one, and is made in relation to the Spirit of holiness. Views differ as to whether this is a reference to the Holy Spirit, or to the spirit of the Lord Jesus. If the former, then the Holy Spirit empowers the declaration, but if the latter, then Christ’s own spirit, marked as it is by holiness, and by which He communed with His Father, is set in contrast to His being of the seed of David according to the flesh, by which means He associated with men on earth. Note the contrast with the unholiness of the men described in the second half of the chapter. By the resurrection of the dead- not resurrection from among the dead, but the resurrection of dead persons, Himself included. See for instance, John 11:4. Every time a dead person was raised by Christ, when He Himself was raised, and when the dead are raised at the resurrection, there is a powerful testimony to His Deity. See John 5:17-31.

1 (e) THE PERSON OF CHRIST IN RELATION TO THE PEOPLE OF ALL NATIONS

1:5 By whom we have received grace- grace is unmerited favour, and believing sinners are shown this when they are saved from their sins; but there is a constant need for the believer to receive Divine favour, in order that the Christian life may be lived effectively. “without Me ye can do nothing,” John 15:5. And apostleship- grace is the common portion of all the people of God, whereas apostleship was granted to only a few, who must have seen the Lord Jesus personally, 1 Corinthians 9:1. Divine favour was needed by apostles also for the discharge of their responsibilities. Note the incidental testimony to the Deity of Christ in that the grace which elsewhere is said to be the grace of God, 1 Corinthians 15:10, is here said to be from Christ Himself. For obedience to the faith- one object of the preaching of the gospel is to bring men to an obedient faith in Christ. The person of the Lord Jesus is presented to men that they may believe on Him and submit obediently to His Lordship. Among all nations- the epistle emphasises the universal need of man to hear and believe the gospel. See also verse 13. For His name means for the good of His name. The object of the apostle’s preaching was not just that sinners might be saved, but that the name of God’s Son, Jesus Christ our Lord might be honoured.

1 (f) THE PERSON OF CHRIST IN RELATION TO THE PEOPLE OF GOD

1:6 Among whom are ye also the called of Jesus Christ- the preaching of the gospel is the means by which Jesus Christ calls men and women to Himself, that they might enter into the blessings which He obtained at infinite cost when He died upon the cross at Calvary. The call is not only to Himself, but also away from self and the world.

1:7 To all that be in Rome- as is clear from the next statement, this means all the believers in Rome. Beloved of God- they were the object of Divine affections. Beloved is a title of the Lord Jesus, telling of the active love of the Father for Him; here it is used of believers. “Thou…hast loved them, as Thou hast loved Me,” John 17:23. Called to be saints- this means that they were constituted saints or separated ones by the call of Christ, not that they were called to develop into saints, although it is true that believers are to perfect holiness in the fear of God, 2 Corinthians 7:1. All true believers are saints, or holy ones, as far as their standing before God is concerned, but their current state of holiness varies with the individual. Grace to you and peace- grace has been described as “the fount of all mercies,” and peace “the crown of all blessings.” Grace (“Charis”) was a Gentile greeting, whereas peace (“Shalom”) was a Jewish salutation. Here they are combined in the apostle’s greeting to all believers in Rome, whether Jew or Gentile. In Christ there is neither Jew nor Greek, Galatians 3:28. From God our Father and the Lord Jesus Christ- a further testimony to the Deity of Christ in that Divine blessings come equally from the Father and the Lord Jesus.

1 (g) THE PERSON OF CHRIST IN RELATION TO PAUL’S MINISTRY

1:8 Verses 8-10 emphasise Paul’s attitude Godward, verses 11-15 his attitude towards believers. First I thank my God through Jesus Christ for you all- giving thanks through Jesus Christ for their energetic faith and testimony. Note that even a leading apostle needed the Lord Jesus as mediator between himself and His God. That your faith is spoken of throughout the whole world- living as they did in the capital city of the Roman Empire, they were in a good position to spread the gospel, and this they had done diligently.

1:9 For God is my witness, whom I serve with my spirit in the gospel of His Son- the preaching of the gospel is a spiritual activity, and nothing of man or self must be allowed to intrude into it. It is also a priestly activity, as the word for serve indicates, so the preaching must be with dignity and holiness, with God’s glory as the end in view. That without ceasing I make mention of you always in my prayers- it is just as important to pray for converts after they are saved as it is to preach to sinners so that they may be saved. Note the apostle prayed for these believers even though he did not know many of them personally. See 1 Samuel 12:23.

1:10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you- in the ordering of God he was prevented for many years from visiting them, see 15:23, with the result that we have the benefit of his epistle to them, in which he sets out what he would have said if he had come. Note he subjected his movements to the over-riding will of God.

1:11 For I long to see you, that I may impart unto you some spiritual gift- the gifts he had were for the edifying of the believers, not the advancing of self, Ephesians 4:11,12. To the end ye may be established- sound doctrine is vitally necessary if believers are to be firmly grounded in the faith, Ephesians 4:13-16.

1:12 That is, that I may be comforted together with you by the mutual faith both of you and me- the apostle is at pains not to elevate himself above them. He would be comforted by evidences of their genuine faith, and so would they be comforted by evidences of his faith.

1 (h) THE PERSON OF CHRIST IN RELATION TO PAUL’S MOTIVES

1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto)- he had been let, or hindered, from coming to them by his desire to fully preach Christ elsewhere. He was concerned to preach Christ where others had not, Romans 15:20-24. Those at Rome had heard from others, see Acts 2:10. That I might have some fruit among you also- fruit means results for God’s glory from the making known of His truth. A tree does not produce fruit for itself, but for its owner, so Paul sought glory only for God in his service. He could only be fruitful through Christ- “He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing.” John 15:5. Even as among other Gentiles- Paul was commissioned to concentrate on preaching to Gentiles, Galatians 2:9, Acts 22:21.

1:14 I am debtor both to the Greeks, and to the barbarians- it did not matter whether men were cultured or otherwise, Paul was concerned to discharge his debt of obligation to preach the gospel to them, for Christ had died for them all. Both to the wise, and to the unwise- those who sought God through philosophy, or those who were unthinking, all had a claim on his time and attention. “for necessity is laid upon me; yea, woe is unto me if I preach not the gospel!” 1 Corinthians 9:16. Note that the gospel is for all sorts of men, of whatever nationality, culture, or natural ability.

1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also- as far as it depended on Paul, he stood ready to preach in Rome, for the message of the gospel is urgent, and is also of universal relevance.

1 (i) THE PERSON OF CHRIST IN RELATION TO PAUL’S MESSAGE

1:16 For I am not ashamed of the gospel of Christ- the preaching of the gospel is foolishness to men, 1 Corinthians 1:18, but those who have been saved know it is nothing to be embarrassed about. “and whosoever believeth on Him shall not be ashamed,” Romans 9:33. For it is the power of God unto salvation- the men of the world are perishing all the time they refuse the gospel, whereas believers not only know initial salvation from sin and judgement when they receive the gospel by faith, but are constantly saved from the pitfalls along the way by that same gospel. To everyone that believeth- this is the principle on which God acts in His dealings with men. To believe and to have faith mean the same, namely a firm persuasion based on hearing the word of God. See later passages in this epistle, such as 4:1-8; 10:8-13. To the Jew first- in the rich grace of God, the very nation which cast out the Son of God and crucified Him, is given the first opportunity to believe in Him. “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem,” Luke 24:47. And also to the Greek- by Greek the apostle here means non-Jew. Since the common language throughout the Roman Empire was Greek, the Gentiles were known as Greeks.

1:17 For therein is the righteousness of God revealed- the expression “the righteousness of God” is used in two senses in this epistle. Here, the phrase means that Divine righteousness which is reckoned, or imputed, to those who believe, see 3:21,22; 4:3-5. Elsewhere, it means God’s attribute, that which He possesses intrinsically and eternally, see 3:25,26. Instead of God demanding that man become righteous by his own efforts, (a thing the apostle will show later in the epistle he cannot do), God is prepared, in grace, to reckon to be righteous those who receive the gospel. From faith to faith- literally “out from faith (on the principle of faith), to faith (with faith as the expected response).” God is prepared to reckon righteousness to a person, provided they come to Him on His terms. The sinner must abandon any idea that he can earn God’s favour, and rely totally on the person and work of the Lord Jesus, who died at Calvary so that his sins might be forgiven, and he might be made right in the sight of God. As it is written, “The just shall live by faith”- the truly just or righteous man is he who has spiritual life within on the principle of his faith in God, as is shown by the fact that he lives out that life by the same principle. The apostle had claimed at the beginning of this section that the gospel was promised through the prophets, and now he proves his point as he brings the section to a close by quoting Habakkuk 2:4. He thus disposes of any idea that he is teaching a new doctrine of his own devising.

Christian Gospel Online, (formerly Christian Gospel Information)

For those who are prepared to think seriously about Christianity

Tag Archives: David

MATTHEW 22

Table of Shewbread

Part 1: Survey of Old Testament history

ROMANS 4

ROMANS 1:1-17

THE GOSPEL DEFINED

Concise Notes on the Epistle to the Romans

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

1:2 (which He had promised afore by His prophets in the holy scriptures,)

1:3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

1:5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

1:6 Among whom are ye also the called of Jesus Christ:

1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

1:8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

1:9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

1:10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

1:11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

1:12 That is, that I may be comforted together with you by the mutual faith both of you and me.

1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

1:14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.