The Book of Romans: My Notes on Chapters 11-16
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Author: Christopher J. E. Johnson Published: Aug 10, 2019 Updated: May 17, 2021 |
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Contents: Introduction Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 |
Introduction
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
-Matthew 28:19-20
But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
-1 John 2:27
If you would like more information on these topics, I recommend the following resources here at creationliberty.com:
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Though Romans was not the first epistle (i.e. letter) written by Paul to the church, I believe the reason for its placement as the first book after Acts is for the easy-to-understand and widespread application of its doctrine, helping to lay for Christians a foundation that will give them the tools they need for evangelism. There are a number of books in both the Old and New Testaments that were written earlier than the others, but are placed later, and I believe that is due to their order of importance concerning the doctrine; that God was not concerned as much with their chronological order, knowing that the order in which one should obtain understanding and knowledge of His Word was far more important.
The King James Bible translators noted that this letter was written by Paul when he was in Corinthus (i.e. Corinth) and was delivered by Phebe, who was a member of the church in Cenchrea. (She will be mentioned in the last chapter.) In this letter, we will learn details of the hearts of people who live according to wicked and abominable sins, the justification of faith versus the false doctrine of works, the road to salvation, the contrasting nature of those who have been born again in Christ, how Christ paid the full price of sin, and many more basic instructions for the church which lays a foundation for learning and understanding the rest of the New Testament.
Chapter 11
[v1] I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
This is a continuation from the last chapter in which God had said to Israel that they were disobedient and gainsaying, and that they would not see nor hear the truth despite the fact that God made Himself known them even when they refused to listen. God has not cast away His people entirely, because even Paul had been born again in Christ, which was evidence that God was still longsuffering with the Jews, and that they could still have the things He promised them if they would repent (i.e. have grief and godly sorrow) of their sin.[v2] God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
God has not abandoned Israel in favor of the Gentiles, not should it be that any Gentile would puff himself up to claim that God would not hear the cries of the Hebrews if they come to the same repentance.[v3] Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
The verse being referred to is 1 Kings 19:14. This was during a time in which Jezebel had persecuted the prophets of God in 1 Kings 18:4.[v4] But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
This is in reference to 1Kings 19:18, in which God had corrected Elijah. From Elijah's perspective, there was no one else who understood the truth of God's Word, and therefore, he felt he was alone, and made statements to that effect, but God revealed to him the whole truth.[v5] Even so then at this present time also there is a remnant according to the election of grace.
Just as in the days of Elijah, the majority of Jews did not believe; there was no repentance and faith found in Israel except for seven thousand people. Though there were hundreds of thousands, if not millions, of Jews, there were only a small fraction that were of the seed of faith which Paul mentioned in previous chapters.
remnant (n): residue; that which is left after separation; that which remains after a part is done
(See 'remnant', American Dictionary of the English Language, Noah Webster, 1828, retrieved June 3, 2019, [webstersdictionary1828.com])
[v6] And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
In simple terms, grace is goodwill, kindness, and love that is given freely as a gift, and thus, if something is given as a gift, by definition, it cannot be wages that are earned by work. If something is a wage that is earned by work, then it cannot be grace that is given freely.
grace (n): favor; good will; kindness; the free, unmertied love and favorable influence of God; the application of Christ's righteousness to the sinner
(See 'grace', American Dictionary of the English Language, Noah Webster, 1828, retrieved Sept 19, 2020, [webstersdictionary1828.com])
In another example, Catholics teach that you have to do the rituals of the Eucharist to receive the grace of God, but again, that is a nonsensical doctrine. One cannot say that you must do rituals to receive grace, otherwise, as Paul said, "grace is no more grace," meaning that the function of grace ceases to exist the moment works are made a condition to receive it.
(Read Corruptions of Christianity: Catholicism here at creationliberty.com for more details.)
In context, Paul is explaining that the Jews believed they received God's grace because they kept ordinances, but grace is only received through repentance (i.e. godly sorrow of wrongdoing) and faith. Therefore, it should not be said that the Jews have obtained grace by their works, nor should it be said that the Jews cannot be converted unto reptentance and faith that they might obtain God's grace.
[v7] What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
Because most of Israel would not hear God's Word, and because they killed and buried the very prophets they claimed to honor, God's patience had run out with with them, and so the Gospel and the light of His understanding is now given to the Gentiles; not that God has forsaken His people, but the Word of God is given to others, not only for their sakes, but also to demonstrate to the Jews that the seed of Abraham is of faith, not of works or lineage. The end of this verse has no punctuation because the end of the sentence does not come until the next verse, with a note Paul put in the middle to further explain the context.[v8] (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.
This is referring to Isaiah 29:10, and it specifically means that God's prophets and rulers would have no understanding; God is opening the understanding of the Gentiles that they would come to repentance since there were those among the Gentiles who desperately sought to have what the Jews took for granted. God has, until the day that Paul wrote of these things, blinded the Jews, meaning that they are unable to see Christ's fulfillment of the prophecy, and that in the pride of their hearts, they refuse to acknowledge their own wrongdoing, and still to this day, as I write these notes, the blindness of the Jews continues.[v9] And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
This verse is a little difficult to understand for new Christians because by "David," it is meant "Christ," who is sometimes referred to as "David" because the Jews referred to the promised Messiah as "the Son of David." (Mat 12:23) So the word of "David" (i.e. Christ) was given by the prophet Malachi in reference to the table, and the table is in reference to the altar upon which sacrifices were made in the temple. So in Malachi 1:12, it says that the Jews profaned the table of the Lord, polluting the meat thereon, not that they corrupted it physically, making it unfit for consumption, but they spiritually corrupted it because of their wicked deeds, turning to the lusts of the flesh and the idolatry of the world, while coming to the altar to make sacrifices to God to put on an outward appearance of "holiness," only to return to their sin without remorse (i.e. without repentance), which is an abomination in God's sight. (This is another passage that brings to light the vital importance of godly sorrow unto salvation - 2Co 7:10).(Read "Is Repentance Part of Salvation?" here at creationliberty.com for more details.)
[v10] Let their eyes be darkened, that they may not see, and bow down their back alway.
This is referring to Psalm 69:23. Their eyes are not darkened physically, because most Jews can see with their eyes, but their understanding is darkened, and their backs are bowed, or bent, down, meaning that they serve other nations in subjection, just as they were made subject to bow before the Babylonians, and later the Romans, and later the Germans, and many were spread out around the world to bow to the various nations in which they lived, and still today they bow to the United Nations.[v11] I say then, 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.
To help understand this more clearly, it could be said, "Has God blinded them for the express purpose that they would destroyed?" Of course, the answer is "No." The purpose of us Gentiles coming to salvation in Christ is that we would provoke the Jews to jealousy, that they might understand their error and repent. One might say that we Gentiles are treated as nothing more than tools, but to that I say, Amen and praise God, that we Gentiles, who are nothing but dogs, would be privileged enough to receive the scraps from the Master's table (or even the Jews' table) is far more than we deserve, and I can say that I am grateful for God's mercy on us. (Mark 7:26-29) Yet, the Lord God, in His great mercy, gave us new promises through our Lord Jesus Christ; better promises that surpass that which the Jews received. (Heb 8:3-6)[v12] Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
By "the world," it is meant the Gentiles, which is not to say that the fall of the Jews blessed the entire world, but rather, those specifically who are born again through repentance and faith in Christ. These riches are not referring to physical wealth, which should not be the core desire of a Christian (Pro 23:4), but rather, the riches the Gentiles received were the unsearchable riches of Christ (Eph 3:8), meaning that they are great and numerous, far beyond our reckoning, and cannot be searched through and accounted for by men in the flesh; they will be revealed to us in the day we are translated into His Kingdom (Col 1:13), showing us how large of a family we have waiting for us in heaven, how much wisdom, understanding, and knowledge has been charitably given unto us, and how much Christ has done to prepare for and sustain His servants both on earth and in heaven.Thus, if the glory of Christ is spread out abundantly to the Gentiles who have been converted, how much more abundant shall His glory be when the Israelites have the veil lifted off their eyes and they are saved in the end?
[v13] For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
That is, Paul was exalting the duty he was given, not magnifying himself as a Jew above the Gentiles, because he was a humble servant of the Gentiles, but the God-appointed duty and office of an apostles was magnified (i.e. raised up and made great) for a purpose, which he goes on to say in the next verse.[v14] If by any means I may provoke to emulation them which are my flesh, and might save some of them.
This is not meant in terms of the sin of emulations, which are the works of the flesh that manifest themselves in contention and strife of the wicked (Gal 5:20), because it is never the Spirit of God that provokes or tempts a man unto sin, but rather, this is emulation of passion in a positive sense, in which the Jews would see the praise-worthy examples and sound doctrine of those who profess Christ, whether Jew or Gentile, and that, if God would give it to them, they might hear the call to repentance and be converted. (2Ti 2:25)[v15] For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
Not that the entire world is automatically brought into union with God, which is the false doctrine of the new-age ecumenical movement, but rather, the Gentiles of the world who are converted unto Christ through repentance and faith. Thus, if we have received the gift of eternal life (John 3:15), the promises of Christ's Kingdom (John 14:2-4), and abundance of wisdom and spiritual understanding (Jms 1:5-7), why would the Jews receive any less than us Gentiles in the latter days in which Christ will open their understanding and save them? As Paul writes later, in the spirit, there is no Jew nor Gentile, for those who have repentance and faith in Christ are one family of spiritual lineage. (Gal 3:28)[v16] For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
The firstfruit is referring to Christ (1Co 15:20), and the analogy is the firstfruit of something like wheat, which is used to make a lump of dough to make bread; thus, if the firstfruits is good, then that which is prepared by the firstfruits is also good. This is not to say that, because the root (i.e. Christ) is holy, therefore all Jews are holy, but rather, those Jews who have been converted through repentance and faith in Christ, no matter where they are scatted throughout the world, and no matter what miserable position they might be in among any nation; they are brethren, the elder sister of the younger sister, which is the Gentile church. (Sng 8:8)[v17] And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
This analogy seems to be taken from Jeremiah 11:14-16, which describes the faithful nation as "a green olive tree, fair, and of goodly fruit," but because the majority "wrought lewdness" and did other such evil, the Lord God had caused a great noise of fire and "the branches of it are broken." Thus, verse 17 is not describing that the Jews have been cut off from Israel, but is describing this good and holy tree which the Lord God has established through the seed of faith, the elect children of God, and that those which are broken off, those Jews who rejected Christ and the faithful, would be replaced by those Gentiles who also believed, and therefore, being graffed into the same tree, would partake of the same root, bringing forth the same rich fruits. (Mat 13:23)[v18] Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
That is, boast not against the branches that were broken off. We who are graffed into that tree are not better than those who were broken off (Rom 3:9), and therefore, we ought not to boast (to brag and glory in oneself) over them (1Co 1:31), but to pity and grieve for that which was lost, persuading them that they should repent and turn to God, and then do works meet for repentance. (Acts 26:20) For if we were to boast against them, we do so in the corruption of our own pride and arrogance because, it is through the Jewish prophets, and Jesus, who was also Jewish, that we now have the Gospel, and that our understanding has been opened; therefore, we have not propelled the Jews to understanding, but they have propelled us to understanding, which means that it is a very sad thing that, while spending their lives dedicated to the faith which they have taught us, the teachers would be blind, and subjected to hell and the lake of fire because of their pride and unbelief in the very doctrine which they teach, but do not understand.[v19] Thou wilt say then, The branches were broken off, that I might be graffed in.
Paul writes, "Thou wilt say then," not as a counter argument to his point, but that those who are born again, who also understand the concept he is preaching, would rightly conclude what is said in this verse. Therefore, it is preferable that we say God had broken off the rebellious and unbelieving branches for our sakes; as the farmer would tear off the useless branches, and graff in branches that would bear fruit. God has been merciful to us that He would give us the opportunity to partake in that which was reserved for the Jewish people, that He might work in us to save others.[v20] Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
Meaning that it is good (i.e. "Well") that we say such things because now we are graffed in to that wonderful tree by our faith in Christ's shed blood. Therefore, we ought not to be highminded, being prideful, looking down our nose at the branches cut off, but rather, we ought to fear God for reasons Paul goes on to explain.[v21] For if God spared not the natural branches, take heed lest he also spare not thee.
The Lord God can strip us of our blessings, protection, and understanding just the same as He did to the unbelieving Jews who walked about in their own arrogance. Therefore, in the godly sorrow of repentance, we ought to humble ourselves before God the Father, and pray that those who were broken may have their understanding opened, and come to repentance, that they would receive mercy the same as we have received. (1Pe 3:9)[v22] Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
Not that a man is cut off from the salvation of the Lord Jesus Christ because that is permanent once a man has been born again, as Paul had already stated three chapters earlier that he was persuaded no man could be separated from the love of God once they had become a child of God (Rom 8:38-39), but the favor of God can be stripped away from those who do not continue in His Word (John 8:31), and those who do not believe, or have a false faith that is based on hypocritical outward appearances (Mat 23:27), shall be cut off forever.[v23] And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
The word 'again' is used to mean that those broken branches which were cut off can be restored though repentance of sins and faith in Christ. The Jews have the same opportunity as every other person in this world; that if they will come to repentance (i.e. godly sorrow) of their sin and believe on the Lord Jesus Christ as the Messiah He is, then they which are broken can be saved. (2Pe 3:9)[v24] For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
The blessings and wisdom of God was originally meant for the Hebrew people, but God has been merciful to allow all of us to participate in those blessings. He brought us into His church, even though we were unnaturally suited towards it, meaning that we were raised under pagan unbelief, but the Jews, who have the law and prophets, would be more naturally brought under the blessings of God, therefore, we ought not to boast, but be humbled in the great mercy and privilege God has shown us.[v25] For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
That is, we ought not to think ourselves wise in the fantasies of our imaginations and opinions, being willingly ignorant of this knowledge which is not understood by many people in this world. A conceited person is someone who operates according to their own imagined assumptions, and therefore, Paul is answering prideful fools according to their folly, lest they think themselves to be wise in their arrogance. (Pro 26:5, Pro 26:12) The blindess of Israel, in that they turn from God unto their own idols even unto this day, has happened to them for their unbelief, but also so that the complete harvest of Gentiles would be brought into God's Kingdom.[v26] And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
Paul is referring to Isaiah 59:20, in that the Lord Jesus Christ will open the understanding of the Jews in the final days of this world, and they would finally come to rejoice in Him. (Psa 14:7) This is not to say that all Jews throughout the history of this world would be saved, nor anyone who lives in the nation of Israel, but again, this is referring to the final days in which God will open the understanding of all remaining Jews.[v27] For this is my covenant unto them, when I shall take away their sins.
This refers back to Jeremiah 31:31-34, in which God foretold that He would make a new covenant (agreement or contract) with the house of Israel which was different than the original covenant. This is not to say the original covenant was broken, but rather, it was fulfilled (despite the fact that the Jews broke their end of the agreement), and a new covenant was created upon better promises. (Heb 8:6) In the latter days, Christ will open the understanding of the Jews, and all of them, from the least to the greatest, will have their sins remitted and will know Christ.[v28] As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
The Jews have lifted themselves up in the pride of their hearts, and the Lord God has allowed this. They are, for the time being, enemies of Christ, but God has not forgotten His promise to Abraham, and still does good unto them. (Mat 5:45) God has had mercy on us Gentiles, that through the blessings, protection, and understand that we have received from Him, we might bring the Jews to jealousy because they are still loved by God for the sake of the promise He made unto their fathers.[v29] For the gifts and calling of God are without repentance.
Such is the amazing lovingkindness of God, that the gifts and calling of a man, by which God gives His grace and calls them to humble themselves and turn to Him, are given to men who He has loved, even before they are converted by repentance and faith. In context, Paul is saying that, even though the remnant reserved unto God (Rom 11:5) has not come to repentance (i.e. godly sorrow) of their sins and offenses against God, He has loved them, giving them gifts and calling, because their salvation in day of fulfillment is sure, meaning that as sure as we are born again in Christ today, it is also sure that they will be born again in Christ in the final days, because God is eternal and all-knowing, existing outside of time, and therefore, His promises transcend the distances and fading memories of men. (2Pe 3:8)[v30] For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Through the unbelief of the Jews, the doctrine of repentance and faith in Jesus Christ came to us Gentiles, and now we have obtained the mercy, blessings, and calling of God. This is why we ought to show the Jews pity and mercy, despite their hatred of us (Mat 5:43-45), because these gifts were meant for them, but God adopted us.[v31] Even so have these also now not believed, that through your mercy they also may obtain mercy.
Today, the Jews still have not believed, which is not to say every Jew, for some have been converted unto Christ, but the grand majority have not believed. God has set blindness in their eyes, but through the mercy God has shown unto us, we preach repentance to them, that they might receive the same mercy, meaning that, despite the fact that God has caused blindness of the Jews due to the pride of their hearts, He is still willing to save all those (Jews or Gentiles) who repent in dust and ashes. (Job 42:5-6)[v32] For God hath concluded them all in unbelief, that he might have mercy upon all.
That is, both Jew and Gentile are in unbelief, which is speaking in a general sense. Those who have come to repentance and faith are not counted among them, but those who do not have understanding, who do not have a sense of need for the mercy of God, thinking themselves good according to their own works, are in desperate need of God's mercy, and thus, all Jews and Gentiles are concluded to be guilty under the same judgment so that all would be given opportunity to repent and believe on Christ for their salvation.[v33] O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
This is a conclusion to the doctrine that was taught in this chapter, that the knowledge and wisdom of God surprasses all our understanding. The depth of God's understanding is infinite to such a degree that we would not have words in our language to describe it. (Psa 8:4) We cannot know the fullness of God's judgments on us, as his all-knowing nature is beyond our miniscule scope of reasoning to contemplate it; thereby we can only fear Him (Psa 111:10), that He might show us grace and impart some of His blessed wisdom to us who are not worthy of it.Mankind often tends to think of things in terms of our limited understanding, like why God has created so many men and women, but why has He chosen some and not others? When we ask questions like this, we tend to answer them based on how we think and feel, foolishly forgetting how limited we are in our understanding, and therefore, those who are the children of God should trust Him, as a child trusts in his parents to do good unto him even when he does not know what is happening, submitting to His infinite understanding that we cannot search, nor are we capable of comprehending His methods and judgments.
[v34] For who hath known the mind of the Lord? or who hath been his counsellor?
What justification does any man have to judge God? In fact, the word 'judge' means to discern truth from falsehood, and since there is no falsehood which comes from God, there is no reason for us to judge Him, let alone is there a justification to judge Him. Such a feat would require being omniscient, and so which among us has been all-knowing? Those who would question God's judgments, and attempt to tell God how things ought to be, is the kind of arrogance that is seen in atheists, who Paul addressed in the first chapter of this letter to the church in Rome, teaching that they are those which profess themselves to be wise, even though they are fools. (Rom 1:22) No man has given God anything that was not already His, nor has any new thought occured unto God, and so just because we were created in the image and likeness of God (Gen 1:26), it does not mean we are anything comparable unto Him in His infinite understanding, mercy, wisdom, power, and love. (Psa 50:21)[v35] Or who hath first given to him, and it shall be recompensed unto him again?
Which of us have first given to God before we were given something from Him? What is it that God owes us, in that we would need to be repaid? What thing could possibly be done to add to the finished works of Jesus Christ? Obviously, there is nothing we have that we were not given, and therefore, all good things which men possess were given to them, and all things are owed unto God because they came from Him.[v36] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
All things come into being by the sovereign will of God, and that nothing can be given unto men that God has not allowed. All grace given to men was first given by God, all lovingkindness was first by Him, and all longsuffering was first by Him, and because of that, all the credit and honor goes to Him for His work and His perfect nature. Therefore, we ought not to boast of ourselves over the Jews, nor should we question God's judgment of this time, but rather, we should be thankful to Him for the infinite depth of both His wisdom and His mercy, and pray that those who are at enmity against Christ (Jms 4:4) might be humbled to repentance, that they too would have the gift of eternal life that we received without merit. (i.e. we did not earn or deserve the gift, Eph 2:8-9)Chapter 12
[v1] I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
This is a continuation from the last verse of the previous chapter, namely, because God has been so merciful and kind to us, that He would wipe away all our iniquities by godly sorrow and faith in His Son, therefore Paul urgently pleads with the church, that we would live in a manner that reflects the goodness of God unto us. We should live clean and holy unto God, being ready and willing to be sacrificed at His good pleasure, for His purposes, doing things that are acceptable in His sight, which is reasonable in the mind of anyone who would look upon a servant in his works and see a reflection of the master he serves.[v2] And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
conform (v): to make like, in external appearance, to reduce to a like shape or form with something else; to reduce to a likeness or correspondence in manners, opinions or moral qualities
(See 'conform', American Dictionary of the English Language, Noah Webster, 1828, retrieved July 11, 2019, [webstersdictionary1828.com])
When we are born again, we are transformed, that is, the form or shape of our minds is changed into something new, and therefore, if we have been transformed, then we ought to seek what is acceptable unto God, and do those things which are good and perfect according to His will. (Heb 6:1)
[v3] For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
It is arrogance and conceitedness in which a man assumes and imagines himself to be more than he is, not knowing that it is the Lord God that gives to all men. There is a measure, or a portion, of faith that is given to each believer (Eph 4:7), that is, each Christian's faith in Christ will be according to the gifts he has received, and that no single child of God has been given the fullness of understanding, wisdom, and gifts that could be given by the Holy Spirit, but rather, God gives a portion, and all of us work together to complete that faith (i.e. in terms of the gifts and knowledge of God) which He has given in part so that all would assemble together to complete the full function of the church. This is not to say that a Christian can be given more gifts than others, and some less than others, but all serve their function together, and since all are given, no Christian should boast of his gifts, but rather, we should consider others better than ourselves. (Phil 2:3)[v4] For as we have many members in one body, and all members have not the same office:
This continues the thought from the previous verses, that not every believer has the same station in the church, and is not given responsibility over the same duties, but we work together for the common goal. Though we may consider ourselves worthless and unprofitable in the sense that we are men in the flesh, and that there is nothing we have of value that was not given to us by God, we ought not to think of ourselves as totally worthless and unprofitable in the sense that we have been born again and given the gifts of the Holy Spirit, by which we grow as a tree to produce fruit, and therefore, it would be error to deny that would be to deny the workings of the Holy Spirit within us, and also error to deny that each member of the church has value to add that was given to him/her by the Lord Jesus Christ.[v5] So we, being many, are one body in Christ, and every one members one of another.
Each Christian in the church makes up parts of the whole, in which we individually serve a very specific function that allows all aspects of the church to be prosperous. Thus, it should also be emphasized that the body of Christ is not a building, a structure made with hands the men, but rather, the church is the body of Christ as a whole. (1Co 12:27)[v6] Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
These gifts are given by the grace of God for the service of His church, both to guide one another in faith and knowledge, and to support one another in preaching to the lost. The prophecy mentioned here is not defined as the miraculous gift of dreaming dreams and foretelling future events, but sadly, there have been many willingly ignorant religious cults misunderstand this to their own destruction. (Deut 13:2-3, 2Pe 3:16) Paul defines prophesying as having understanding of the mysteries of Scripture, and knowledge of the Word of God (1Co 13:2), and therefore, prophesying, in general, means to deliver the understanding of God's Word unto the people, or in short, it is to preach the interpretation of Scripture for the instruction of the hearers.
prophesy (v): in Scripture, to preach; to instruct in religious doctrines; to interpret or explain Scripture or religious subjects
(See 'prophesy', American Dictionary of the English Language, Noah Webster, 1828, retrieved July 11, 2019, [webstersdictionary1828.com])
[v7] Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
In proportion to the gifts of faith He has given us, some of us minister, which is to provide aid and service of others, like the delivering of alms to the poor and needy. There are others who have the gift of teaching, which is not necessarily a pastoral office (Eph 4:11); the difference being that a pastor is ordained by elders unto a regular flock, whereas a teacher is more broad term, not bound to an ordination of a location or group.[v8] Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
Exhortation is another type of prophesying, which takes wisdom, understanding, and discernment of Scriptures to do properly. Prophesying often involves rebuke, correction, and instruction, whereas exhortation is confirmation of good deeds and praiseworthy actions, to embolden and encourage Christians in the excellence of labor that is pleasing to Christ, as well as advising them in matters which require understanding, which is more than a simple compliment or just sharing a verse of Scripture because one who is given the gift of exhortation must do so with caution, relying on the wisdom and discernment of God, else he may embolden or advise one to do something foolish.When a Christian is convicted to give, they ought to do it simply, or rather, single-mindedly, with a desire to serve others in pureness of intent, without corrupt thoughts which may result in selfish gains of favor, extortion, or manipulation. (Mat 6:1) When a Christian is given an office of rule over others, he ought to do so diligently, meaning that he stays consistent with his work, not devolving into laziness to take advantage of those around him, having discipline in his mannerism and duties. When a Christian shows mercy to others, which we are all commanded to do (Mat 6:15), we ought to do so cheerfully, being ready, willing, and joyful to forgive when someone comes in repentance (i.e. grief and sorrow) of their wrongdoing. (Luke 17:3)
[v9] Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
dissemble (n): to hide under a false appearance; to conceal; to disguise; to pretend that not to be which really is
(See 'dissemble', American Dictionary of the English Language, Noah Webster, 1828, retrieved Nov 28, 2020, [webstersdictionary1828.com])
We should live in a way that demonstrates our utmost hatred for evil things (which should include the pridefulness of heart), and that we should hold tightly those things which are good. (1Th 5:21) If we have the Spirit of God living in us, then the more we study the Word of God (2Ti 2:15), the more we learn of what pleases the Lord God, and thereby, our philosophy (way of thinking) is changed, which also changes the way we live, what we watch, what we consider, and what we hear, so that we would walk (i.e. live) as children of light. (Eph 5:8-11)
[v10] Be kindly affectioned one to another with brotherly love; in honour preferring one another;
Meaning that we should treat one another as brothers and sisters ought to speak and act towards one another, since we who have the salvation of Christ are all children of God. (Rom 8:16) This is not to be taken in the worldly sense, in which there are divisions Jesus Christ established between blood-related siblings over the truth of God's Word (Luke 12:51-53), but rather, this is taken in the spiritual sense, in which we are like-minded under the authority, knowledge, and care of Christ. (Phil 2:1-4) Therefore, we ought to prefer one another, honor one another, esteeming one another, and favoring the company of one another, choosing to spend our intimate time of fellowship with brethren, and even though these are commandments, they are not grievous ones (1Jo 5:3), because those who share the Spirit of God will eventually prefer one another automatically, without need for commandment.[v11] Not slothful in business; fervent in spirit; serving the Lord;
Those who are born again in Christ are created unto good works (Eph 2:10), and therefore, we ought not to be lazy. This does not mean that a hard worker is automatically of Christ because many evil men have worked very hard to profit from their evildoings (Psa 37:7), but rather, when men are given liberty, they often become complacent and let their guard down, and because Christ has guaranteed their place in His Kingdom, without any work necessary to enter therein, the natural tendency of the flesh is to depart from the discipline and hard work that is pleasing to Christ. We should work hard at anything which we put our hands to do (Col 3:23), being passionate towards God, which is often easier said than done due to the many mundane tasks that must be repeated on a daily or weekly basis, and that is why we ought to spend time in the Word of God, to remind ourselves daily that even in the most simple tasks that we serve the Lord, which takes a lot of discipline.(Read "The Christian Work Ethic" here at creationliberty.com for more details.)
[v12] Rejoicing in hope; patient in tribulation; continuing instant in prayer;
With faith, we hope for the things to come (Heb 11:1), namely the promises of God, in which we will be with the Lord Jesus Christ forever in the place He made for us. (John 14:2-3) Therefore, we rejoice, having these promises that are certain, because God cannot lie. (Tts 1:2)Though we suffer extreme pain, harassment, grief, loneliness and many other things at the hands of those who hate the Gospel of Christ, we not only exercise patience through tribulation, but as Paul taught in Romans 5, we also learn and develop more patience from that same tribulation (Rom 5:3-4), and through that experience, it develops more hope within us because it verifies the Word of God is true in everything He says. This is why those who have suffered great tribulation tend to be more patient, more understanding, and have greater confidence in the promises of God. (Acts 14:22) Hope is given to us through tribulation, but in all things we should be consistent and urgent in prayer (1Th 5:16-18), that God would keep supplying us with His grace, understanding, and strength, in which we may suffer joyfully (Mat 5:10-12), having His assurances ready in our minds at all times.
[v13] Distributing to the necessity of saints; given to hospitality.
We ought not be lazy in our day to day activities (Ecc 9:10); rather, we ought to make sure we are producing that which is beneficial to the church, considering those of our brethren who are poor and needy would have their needs provided for by us collectively. God loves the cheerful giver (2Co 9:7), and those who give should do so hospitably (i.e. with warmth and generousity) from a genuine heart; otherwise, if they give simply to stand on pretense, to feign an outward apperance of charity, then it would be better that they not give at all.[v14] Bless them which persecute you: bless, and curse not.
We should not wish evil on those who pursue after us with ill intent, knowing that we inherit a blessing that was given to us charitably out of the lovingkindness of God the Father. (1Pe 3:9, Psa 103:8) Though wrongdoing can cause us to reacted emotionally in anger, we must learn patience, as the Lord God has been patient with us, because if He reacted emotionally instead of with patience and charity, then all mankind would be dead and in hell. By his graceful patience and longsuffering, we are saved. (2Pe 3:9) Thus, we ought to bless those who oppose us from a genuine heart, which means to wish health and prosperity on their household, showing yourselves to be true children of God. (Mat 5:43-48)[v15] Rejoice with them that do rejoice, and weep with them that weep.
This is not to say that we ought to rejoice with those who rejoice in wrongdoing, wicked deeds, or criminal activity, as they only rejoice for a time, and will suffer the consequences of their words and actions, but rather, we rejoice with those who rejoice in things that are good and pleasing in the sight of God. The Lord Jesus Christ rejoiced with those who rejoiced in the good things of God, as He would have done during the attendance at the wedding in Cana (John 2:1-2), but He also wept with those who wept, not weeping in tears of joy, but in the tears of grief and sorrow, as He did with Mary when she wept for her brother. (John 11:33-36)[v16] Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
These things should be done so that faith, hope, charity, patience, temperance, repentance, joy, and all the fruits of the Spirit of God would be shared among all those in the church. We ought not to set the focus of our thoughts on the lofty things of this world, in which people highly revere and esteem that which pleases the lusts of the flesh (Luke 16:15), but we should be brought low, and that we focus our minds on those who have little; not imagining ourselves to be wonderful in vainglory (Phl 2:3), but remembering the pit from whence God had digged us out of (Isa 51:1), and that, without His great mercy, we are no better than the dust and ashes of the earth. (Gen 18:27)The word 'condescend' has changed meaning over the past 100 years in the common English tongue, which is why some Christians may be confused about what this verse means. Condescend used to mean one who humbles himself, descending from the privileges of a superior rank to do something lowly, but today, the word is often used to mean the opposite, meaning one who attempts to use language that lowers others around him, lifting himself up in superiority. We who are of Christ are commanded in this verse to lower ourselves that we are not rubbing shoulders with those of high rank and prestige, but rather, we ought to consider those who are of low estate, meaning a low condition, circumstance, class, or rank.
The reason for this is not only so we would not be lifted up in the pride of our hearts, as men often are when they pat each other on the back, giving one another grand compliments to their superiority and stature, but also that it is most often that men of low estate are more open to hear the Gospel of Jesus Christ because they are humble enough to listen. (Psalm 12) The Gospel of Jesus Christ is meant for the sick and feeble sinners of this world (Mat 9:12-13), not those who are in high, lofty, and wealthy in their station, because the fame and fortune of this world answers all their sinful desires (Ecc 10:19), by which they are blinded to the truth. (Rev 3:17)
[v17] Recompense to no man evil for evil. Provide things honest in the sight of all men.
We should repay no man evil (i.e. mischief, injury, or disposition to commit wickedness) for the evil which he does to us (1Pe 3:9), just as the Lord gives blessings of good things even unto His enemies, and so we should do the same that we demonstrate ourselves to be the children of our Heavenly Father. (Mat 5:43-48) Let God have vengence in His own time, and if need be, let the governing law enforcement deal with such matters of discipline, using the law and evidence in the open and honest sight of all men, because we have no right to take vengence upon any man based on our personal feelings (Pro 28:26), as Paul will go on to say in verse 19. God's kingdom is not of this world (John 18:36), and therefore, we should do good and not evil to all men; being honest from a pure heart that has been cleansed by the Lord Jesus Christ.[v18] If it be possible, as much as lieth in you, live peaceably with all men.
Though Christ came to divide the good from the evil (Luke 12:51), we are to live peaceably with all men as much as it is possible to do so. (Mat 5:9) We ought to live peaceably with our family and our neighbors, but there will be many who will hate us for the doctrine we preach in Christ because by giving them the law of God (Gal 3:24), they will most often despise it, and therefore, they will despise us as messengers, but despite their hatred, we should try to live peaceably towards them, wishing them good will, and if possible, doing good unto them when given the opportunity, as Paul will continue to say in the next verses.[v19] Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
When evil is done to you, do not try to take revenge for yourself. There may be times we have to call upon the courts to give restitution for matters of unlawful activity and damages to private property, as is our duty not only to protect our families, but also our neighbors, along with our duty to our state to be good citizens. (i.e. Filing suit against wrongdoing can result in the court punishing a man, so that he will not repeat that wrongdoing against our neighbors, thereby helping our neighbors by preventing evil from befalling their household.) However, personal vengeance has no place in the church. Many of us who are in Christ are defrauded (i.e. having taken from us what rightfully belongs to us), but we should suffer it for the time being (1Co 6:7-8) because God will have His revenge in the end (Deut 32:35), meaning that there is not a single instance of wrongdoing that He does not see, and He will judge all things. (Psa 50:6)[v20] Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
I have heard preachers teach that such doctrine was only found in the New Testament, but that is not true. The doctrine of the children of God doing good unto their enemies was found in the Old Testament as well, specifically in Proverbs 25:21-22. The Lord rewards this good work to those who do such things, and the heaping (i.e. piling or amassing) of coals of fire is a metaphor to how our enemies will react when we do good things to them; running around in pain, trying to escape the burning sensation in his own conscience (John 8:9), which wars against his evil thoughts towards those who have shown him kindness and charity, knowing that he has harmed those who have done him no injury.[v21] Be not overcome of evil, but overcome evil with good.
Meaning that when evil comes to our doorstep, that we would not be conquered by that evil, succumbing to it and adopting evil thoughts by which we judge in unrighteousness (Jms 2:4), but rather, we should overcome that evil by doing good, demonstrating with evidence that we are the children of our Heavenly Father (Mat 5:45), and that the Gospel of His Son is proven true by the conscience of our enemies (Rom 2:13-16) bearing witness that the law of God is good, and that the evidence of His law is sure, so that they are without excuse. (Rom 1:19-21)Chapter 13
[v1] 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.
Paul just finished exhorting the church according to their duties to God and to each other because there is no earthly king set over us. However, that being said, the topic of this chapter concerns the higher powers of ruling government, of which Paul was subjected the Roman government and Caesar's dictatorship. This power was ordained, or established, by God for a particular reason, whether good or evil, which is not to say that Caesar himself is ordained of God and called according to His purpose, nor is the position of Roman Emporer ordained and called by God, but rather, Caesar's general office of government is ordained of God, and every soul, Christian or not, ought to be subjected to that power with honor and fear.To help understand this better, the husband has power (or authority) over his wife, which was established by God. This means that the general office/station of a husband is established by God, but it does not mean that the individual man who has the office/station of a husband is automatically ordained and called by God.
[v2] Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Any who would resist the authority of the local public civil servants, officers and keepers of the law, would in turn resist that which God has established for the regulation of the people, to keep peace and order in the state. To stand against that office of authority, in opposition to it, is to receive damnation, either temporary (in punishment by the courts) or in eternity, not because of works, but because the heart that rebels against the authority of the governing rule (which is intended to create peace between neighbors) is also a heart that is without repentance of sin, and has no fear of God. In Scripture, rebelliousness is held as the same offense as witchcraft and idolatry. (1Sa 15:23)[v3] 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:
In context, rulers that do good according to the law, and perform their civic duties in honesty, are a terror unto evil, and evil men fear them because they fear the penalty for their wicked deeds. Of course, this needs to be understood in context of other Scripture (Isa 28:10) because not all governing authorities are a terror unto evil, which is why Moses broke civil laws by killing a taskmaster (Exd 2:11-12), why David refused to submit to government orders (1Sa 19), and why Shadrach, Meshach, and Abednego all refused government ordinance (Dan 3), and there are many more such examples throughout Scripture concerning the prophets and the New Testament Christians; knowing these instances, and that God had blessed them men in their defiance against wicked government orders, we can therefore conclude that if a ruler is a terror unto good instead of evil, in that they create ordinances that defy the goodness of God's law and the charity of Christ, then it is no longer a matter in which we need to fear them, for we ought to obey God rather than men. (Acts 5:27-29)(Read "Should Christians Submit to Governing Authority?" here at creationliberty.com for more details.)
However, if those civil servants are doing what is good, we ought to fear their authority, in the sense that God has ordained them to punish evildoers. For example, if law enforcement gives us a reasonable and lawful order in matters of unlawfulness, danger, and/or emergency situations, then that order should be heeded and obeyed with kindness, speed, and efficiency. If we do good, openly and honestly, letting our light shine before men (Eph 5:8), not sneaking around in secret to do evil in the darkness (Eph 5:11-12, John 3:19), then we should be at peace with those civil servants who do what is right, and they will be pleased to see us going about our business, especially as the servants of Christ, knowing that we make the job of law enforcement and judges easier, doing charitable works unto the people, and teaching the truth of God's Word to instill the moral laws of Scripture into the minds of the people, that they might come to repentance (i.e. grief and godly sorrow) of their sins, be saved by Jesus Christ, and turn from their sin to live a moral life of peace and good works that lifts the duties and financial burden of all government offices.
[v4] 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.
The civil servant who serves well in his office to do good to the community is a servant of God, not directly, meaning that he is not necessarily a disciple of Christ, but indirectly, that he serves to keep us who are born again in Christ safe and protected, as is the will of God for His children, and for all mankind. However, those who would do evil ought to be afraid of civil servants because the purpose of their office is to issue revenge for wicked deeds, and to grant restitution for victims, whether believers or unbelievers, because God hates the deeds of the wicked against the poor and needy. (Psa 82:2, Psa 7:11)[v5] Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
We Christians need to be in submission to the civil officers of our country, not only because of God's wrath upon the wicked, but also for our own conscience, which is the internal self-knowledge of right and wrong that helps us determine the difference between lawful and good actions verses unlawful and evil actions. Law enforcement keeps our homes and communities safe, allows us the freedom to work, raise a family, and preach the Gospel of Jesus Christ in a peaceful environment, and so to rebel against that authority would give us a poor conscience, leaving us feeling ashamed because of our guilt against the peaceful laws of our state. We ought to have a good conscience towards God that what we say is of truth, and that what we do is of peace and harmony to the order which He has established, and one of the requirements for that good conscience is to be in submission to governing rule over us.[v6] For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
Knowing that judges and law enforcement keep the peace and punish evildoers, we can also know that the gospel of Jesus can be preached more freely because of their efforts. Therefore, for submission to God, for our conscience, and for the furtherance of the doctrine of Christ, we ought to pay tribute to those public servants if our country demanded it, and be faithful that the Lord God will provide us what we need to pay such things.It should be noted that many preachers lack understanding on this matter, teaching in error that 'tribute' is taxation, and currently (as of 2021), the United States does not have tribute payments in its simplest form. Tribute is a gift that one country would give to another country's government ruling over them (e.g. Israel would pay tribute to Rome) to demonstrate their submission and obedience to governing rule, and this distinction is important because, even though tribute may not be just, especially for born again Christians, it is necessary for the time being, so that those who govern over us would not take offense (Mat 17:24-27), and so we can continue to preach the Gopsel of Jesus freely.
(Read "Tithe is Not a Christian Requirement" here at creationliberty.com for more details.)
[v7] Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
Those in our government who are owed money for their services, pay them for those services. The more a government official is involved in taking bribes and perverting the ways of judgment, the less they should be feared and honored. The more a government official is diligent in his work of punishing criminals and seeking justice for the innocent, the more they should be feared and honored, and therefore, they should receive what they demand of us, whether in tribute, taxation (i.e. custom), fear, and/or titles of honor.[v8] Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
In addition to government officials, in which we ought not to be in debt to them for taxes or tribute, we should not remain in debt to any man. If we love our neighbor as the Bible instructs, then we should work to keep ourselves debt-free, in that we are free to serve the Lord Jesus Christ, and do not become a slave to men. (Pro 22:7) Of course, in the standard operation of business, some debt will always occur, for instance, when a seller agrees to sell a manufacturer's products, the sale with a customer must be completed before the manufacturer can get a return, but Paul is speaking in the general sense; that a man should keep himself clear of all debts, and if any debt is incurred, he should be diligent to pay off that debt as quickly as possible. There are men who work to pay off all debts quickly and honestly, while other men incur debt without care, and those selfish men bring retribution (vengeful punishment) upon their own heads, and therefore, we who are of Christ should be the former, for to pay our debts and owe no man anything is to "love thy neighbor" (Lev 19:18, Mat 19:19), meaning that we charitably consider the needs of others over ourselves. (Phil 2:4)[v9] For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
Paul carries this doctrine of loving one's neighbor even further. We love our neighbor by paying back our debts so that we do not take any food or clothing away from our neighbor's family. We love our neighbor by not committing adultery, both in respect of another person's marriage, but also of our own marriage, knowing that the husband belongs to the wife and the wife to the husband (i.e. spouses are one another's property that should not be stolen), and therefore, the example which we set in our own marriages is intended to show a good example of the relationship between the church and the Lord Jesus Christ so that others might be saved, which also loves our neighbor as ourselves.We love our neighbor by not killing when it is unnessary, respecting the life that God has given, and recognizing that God gave others life as well, so when we are charitable, we do not desire to take away that which God has given them. We love our neighbor by not forcefully taking away the things which others have earned through their time, energy, blood, sweat, and tears. We love our neighbor by telling them the truth and not lying to them, nor should we lie to others about them, thereby stealing their reputation from them. We also love our neighbor by not coveting (or lusting after) what is theirs, which would lead to many other previously mentioned sins. (e.g. theft, adultery, etc.)
(Read "Can Christians Kill in Self-Defense?" here at creationliberty.com for more details.)
Paul is going through some of the ten commandments, but you will notice he did not go through all of them, and the reason is because the law is fulfilled in Christ through the first great commandment, that we should love the Lord God with all our heart and mind (Mat 22:37-38), and the second great commandment, to love our neighbor as ourself. (Mat 22:39) Therefore, there are some laws given in the Ten Commandments that had prophetic meaning (i.e. keeping the Sabbath day), and others that were given as a moral standard that would lead us to Christ and teach us charity, which is why even Jesus did not mention all the commandments when preaching to the unbelieving Jews. (Luke 18:18-27)
(Read "Keeping the Sabbath is Not a Christian Requirement" here at creationliberty.com for more details.)
[v10] Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
True love, which is selflessness, will not produce anything bad or evil against his neighbor, which is the end of the law, and the completion of its purpose. (Mat 7:12) Just as charity is the fulfillment of the law, so love is the fulfillment of the law, which is not to say that charity and love are defined in the exact same way (i.e. charity tends to be the action, whereas love tends to be the disposition), but that love and charity are not exclusive, meaning that one cannot exist without the other, or in other words, if one is loving, then one will make the charitable, selfless sacrifices for the sake of that love. The law was made so that man would have knowledge of the good from the evil (Rom 7:7), and the end of that knowledge is that one would love God, and love his neighbor as he already loves himself.(Read "The Biblical Understanding of Charity" here at creationliberty.com for more details.)
[v11] And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
Paul is referring to this dispensation (i.e. a period of time in which permissions are given to certain persons or places for a specific purpose) of the New Testament (Col 1:25), in which the church and the gospel are spread out around the world; this is the time in which we ought to wake out of the drowsy and lazy sleep of sinful life, knowing that the Day of Judgment in which the proof of our eternal salvation will be made manifest to all men is closer than ever before. In short, Christians have got a lot of work to do for the Lord Jesus Christ, so let's get to it.(Read "The Christian Work Ethic" here at creationliberty.com for more details.)
[v12] The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
As Paul just stated, the night and darkness means our ignorance and imperfections (1Co 13:12), and the day means the time of Christ coming to finish His promises to the saints. Since the day is approaching, and our salvation is sure through repentance and faith in Christ, we ought to cast off the evil deeds of those wicked and slothful servants who sleep (Mat 25:26), and put on the whole armor of God. (Eph 6:13) The armor is mentioned specifically because when we preach the truth of Jesus Christ to people, we will be treated in like manner to the way Christ, His apostles, and His prophets were treated, being hated, dispised, used, and abused, whether physically, mentally, or emotionally, with stones and/or words (2Co 11:23-27), which requires not physical armor, but rather, spiritual armor, maintaining the Word of God in our hearts (Psa 119:11, Rom 10:8) for occasions in which we give an answer for the hope that is in us. (1Pe 3:15)(Read "The Biblical Understanding of Perfection" here at creationliberty.com for more details.)
[v13] Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
If we walk honestly, then the daytime is good for us, that our good works will be witnessed by all (Mat 5:16), but those who walk dishonestly prefer the nighttime, so the shame of their deeds will not be seen. (John 3:19-21) Those who are wicked walk about rioting (reveling and loud feasting), getting drunk, chambering (violation of God's laws of marriage, committing inappropriate and lewd sexual acts behind closed doors), being wanton (taking pleasure in the lusts of the flesh without restraint), striving (fighting in pride to be physically or intellectually superior to others), and envying (hatred and jealousy at the happiness of others), and thus, we who are of Christ should have no such thoughts in our hearts, and seek to do good even to those who hate us. (Rom 12:20, 1Pe 3:9)[v14] But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Our thoughts should be fixed on the things of Christ (2Co 10:5), and that what we fulfill according to the flesh should only be for our needs, not to satisfy sin. For example, a modern-day tradition of young men and women is to go "clubbing," in which they dress immodesty and bring money to get drunk, making sure to pick up a pack of condomns along the way because they plan on fornicating; these are "provisions for the flesh" that are evil, whereas buying food and proper clothing for our daily needs is provision which is good. It never ceases to surprise me how many people claim they do not have money to pay their bills when they waste their money on alcohol, cigarettes, television, and many other such things that serve only lust; Christians would have so much more to provide for their families and be charitable to others if they only rid themselves of the provisions they make to fulfill the lust of the flesh.Chapter 14
[v1] Him that is weak in the faith receive ye, but not to doubtful disputations.
The weak in the faith are those who have not yet had much experience and understanding in the grace and liberty of Jesus Christ, and often, because of their fear of God, they adopt a philosophy of taste not and touch not, seeking more to be subject to religious ordinances (Col 2:20-21) because they are still ignorant of the fulfillment of the law in Christ, which preaches the practice of faith, love, charity, moderation, and humility in all things. These people we ought to receive if they have been humbled to repentance (i.e. grief and godly sorrow of their wrongdoing) and believed on the Lord Jesus Christ for their salvation, but not if they are causing contention to argue vain matters (i.e. matters that have nothing to do with sin) that have no impact on the gospel of Christ and the edification of the church because we have no such tradition of contention in the church (1Co 11:16) by which we should be brought under bondage by the religious traditions of men (Gal 5:1), and therefore, such contentious people should be removed from the church (Pro 22:10) if they cannot be reasoned with according to Christ's commandments. (Mat 18:15-17)[v2] For one believeth that he may eat all things: another, who is weak, eateth herbs.
The Christian that is experienced in the faith of Christ, being of full age and strong in the Word of God (Heb 5:14), knows that he may eat all things. This does not mean that it is wrong to eat herbs only (i.e. to become a vegetarian) at one's own discretion, perhaps even for weight loss reasons, dietary reasons, or even someone who is ill with a flu may not take meat for the sake of his health, but those who are weak in the faith are those who are vegetarians because they believe they have a religious duty to do so; not understanding the spiritual matters of what it means to be a servant of the Lord Jesus Christ, who has set His children free from religious tradition. (2Co 3:17)[v3] Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
Being strong in the faith is not a prerequisite (i.e. a prior requirement) to enter into fellowship with the church, and so we ought to receive those who have come to repentance and faith in Christ, that they might learn more of God's Word and gain the understanding of Chirst's liberty. Furthermore, if someone chooses not to eat meat for a non-religious reason, we should not scoff at his personal conviction and dedication unto God. Likewise, those who are weak in the faith and eat only herbs should not scoff at those who eat all things. God has received both men, and both have been born again in His Spirit; it is simply that one is strong in the faith and the other is weak in the faith, but both are in the faith.[v4] Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
This verse is not referring to sins in general, nor is it referring to men who reject the Gospel, nor is this referring to the righteous judgments we are commanded to make (John 7:24, 1Co 2:15), but specifically, it is referring to those who have been born again in Christ that have made personal choices to honor God in their own way. If a Christian makes a rule unto himself that he should live in a certain way to demonstrate his dedication to his Master, and that thing has no sin, then why would his brother have any reason to accuse him of fault? Of course, many false religions claim that there is sin in eating certain meats, but that is the error Paul is addressing in this passage. As long as a servant of God does not commit sin, or attempt to make justification for sin, then God will receive him, and therefore, so should the church. God has redeemed the man who comes to repentance and faith in Christ, and therefore, that man ought not to be judged by man's judgment for his personal religious dedication unto God.[v5] One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
This is not in reference to things like the Catholic creations of Lent, Easter, or Christmas because these are the religious inventions of men that were created after the establishment of the church in the New Testament. Though these verses are often used as a convenient excuse for churchgoers to justify their worldly traditions, such traditions involve offenses against the commandments of Christ (e.g. faux [imitation] fasting in Lent to be seen among men - Mat 6:16), and sinful practices that oppose the Word of God. (e.g. witchcraft traditions of Christmas and Easter - Gal 5:19-21) Rather, this passage is referring to Jewish feasts according to the appointed holidays in the Old Testament, and that one who was weak in the faith would believe that he needed to religiously observe all these days, while another who was strong in the faith knew that Christ had fulfilled these things and did not require such traditions; both are accepted with God so long as they do not sin or violate the commandments of Christ, and so long as they do not attempt to forcefully invoke those traditions on others in the church. As long as there are no violations against Scripture, every Christian should be convinced in his own mind of how he honors the Lord God, and his brethren have no business judging him on the matter.(Read "Christmas: The Rejection of Jesus" & "Easter: Christians Celebrating Abomination" here at creationliberty.com for more details.)
[v6] He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
If a Christian upholds a feast to honor God, or a Christian honors God by practicing liberty; both are done in honor to God for his own reasons and convictions, and both are obedient to the will of God. If a Christian chooses to abstain from meat, or if a Christians practices liberty and eats all things; both are done in honor to God for a Christian's own reasons and convictions, and whether strong or weak in the faith, both are obedient to the will of God.[v7] For none of us liveth to himself, and no man dieth to himself.
We who are born again in Christ do not live according to ourselves, meaning that we do not live according to our own fleshly pleasures, nor rely on their own righteousness, but rather, we look to the Living God for all things both in life and in death. To put it another way, our desire is for our union with Christ, to be taken from this world where we are strangers, and be brought into the family of God in heaven, with a new spiritual body that has no fleshly needs, to forever be with our Lord and our brethren, and therefore, we do not map out our lives and create goals that are based on accumulation of worldly things to experience the pleasures of this world, but rather, we plan to do the good works of God for His glory. This is not to say that we will never experience things that are pleasurable to the flesh, like food and drink for example, but we do not live according to those pleasures, making them the end goal. (2Ti 3:1-7)The second part about death means that, whereas the world looks to death as a horrible event (and it generally is), we Christians look to our death as a joyful day in which the burderns of this life fade away, and we join the Lord Jesus Christ in His glory. (Col 3:4) No man dies in order to fulfill the lusts of the flesh, and the time and nature of a man's death is not his own, but it belongs to God.
[v8] 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.
In the natural, physical state of this life, we live unto Lord. When we die, we do so for the Lord, according to His will and timing, and in that day, those who have been born again by repentance and faith will be translated into His Kingdom to live unto Him. (Col 1:13) In life or in death, we belong to God.[v9] For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
It was the will of God that Christ would die and be resurrected from the dead (Luke 24:44-47), and being Lord over all those faithful who are alive or dead. By His will they are saved, and by His grace they are subjected to Him, and therefore, coming back to the context of this chapter, so long as their personal convictions are not pressed upon the rest of the church, and so long as they do not commit sin, the personal religious dedications of those in the church are good in God's sight.[v10] But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
Paul is not referring to judgment in the general sense, as we ought to judge those within the church (1Co 5:12), and that a spiritual man judgeth all things according to righteous judgment (1Co 2:15, John 7:24), but rather, these questions are directed at those who Paul was speaking to at the beginning; namely, those who are weak in the faith that might accuse us in our liberty. Those who are weak in the faith, obstaining from meats in observance of a religious ritual, have no reason to claim fault against their brothers in Christ, and to those who are strong in the faith, eating all meats in liberty, have no reason to disregard their brothers in Christ. Paul ends this verse by reminding Christians that all will stand before the Judgment Seat of God and give an account for everything he has ever said, thought, or done, and therefore, if a man is not living honestly in his heart, by his convictions, then God will judge the matter in the end.[v11] For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
This refers back to Isaiah 45:23. All men will kneel before God and confess to God that Jesus Christ is Lord (Phil 2:11), whether they want to or not.[v12] So then every one of us shall give account of himself to God.
Meaning that every man and woman who ever lived will have their lives and their secret hearts revealed, and will have to give reasons and explanations for their actions, words, and thoughts. This is one of that, when I preach, I do not tell people what they should or should not do in their households; rather, I simply tell them the truth and let them make their own decisions because, knowing that I will be judged by the same measure by which I judge (Mat 7:2), I do not want to dictate what others do in their households, allowing them the same liberty that Christ allows them, so I would not become a stumblingblock to them, which Paul will go to talk about in the next verse. In the end, the truth will be revealed that all men are guilty before God (Rom 3:10-12), and only those who laid a foundation of repentance and faith in Jesus Christ will be saved. (1Co 3:11-15)[v13] Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.
Again, as with verse 10, this is not referring to judgment in general, which we are all commanded to do, but rather, Paul is specifically referring to the observance or non-observance of meats, drinks, days, and times of Old Testament rituals. Often, such verses are used by corrupt preachers to say that a man should not judge, and they ignore the fact that Paul immediately says to "judge this rather," which immediately indicates that righteous judgment is still necessary.Righteous judgment is necessary because we are not to receive those who bring in doubtful disputes (i.e. to bring strife and contention over something not established in Scripture), and one cannot determine who brings pointless arguments without judging the matter.
judge (v): to compare facts or ideas, and perceive their agreement or disagreement, and thus to distinguish truth from falsehood
(See 'judge', American Dictionary of the English Language, Noah Webster, 1828, retrieved Feb 27, 2021, [webstersdictionary1828.com])
[v14] I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
Paul was persuaded by the doctrine of Christ, with the law and prophets being fulfilled, that nothing was unclean in itself, meaning the animals which God created were good for consumption according to His will. The entire purpose of clean versus unclean in the Old Testament was for the Jews to provide an example to the world of sanctification unto God, which is why, once the law had been fulfilled in Christ, God gave Peter a vision (Acts 10:9-16) in which He told him to kill and eat of unclean animals as well as clean, and that all were good for consumption; this being a metaphor that both the Jews and Gentiles were to hear the doctrine of repentance and remission of sins. (Luke 24:47) Therefore, under liberty in Christ, if a born again Christian has conviction not to eat a certain meat, or meat at all, that is their conviction, and so long as they do not put pressure on others to do the same, allowing others to act according to their own convictions, then they are welcome to be received in the church.The general philosophy of this concept should be noted to all believers in the same respect to many other things; for example, I have been written letters asking about whether or not it was right or wrong for a Christian to use a computer, to watch a movie, to have a bank account, or to listen to certain music. As a teacher in Jesus Christ, my job is not to give a list of rules everyone has to follow because the Lord Jesus Christ has already done that. As long as the activity does not involve sin, and is not done for the purpose of fulfilling the lusts of sin, then every Christian has liberty to act according to his own convictions on the matter, meaning that if to him, a thing is unclean, then to him, it is unclean, and as long as he does not press that same personal conviction on the rest of the church, he is accepted as brethren.
[v15] But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
On the other hand, if the meat which we consume is offensive to another, then we do not walk charitably, meaning that we are not loving our neighbor as ourselves. In 1 Corinthians, Paul addresses this in more detail, teaching that we know idols are nothing, and eating meat offered unto idols has no meaning (i.e. eating that meat does not make you a witch, nor does it make you guilty of practicing witchcraft); however, if we have knowledge it was offered unto idols, we ought not to eat it for the sake of our neighbors, in which they might be offended, thinking that we may be in league with pagans by our actions. (1Co 8:9-13) Thus, if we walk charitably, we ought to love our neighbor as ourselves (Mat 7:12), considering how they see things, rather than operating only according to our knowledge, so that our knowledge will not wound them. (1Co 8:1)[v16] Let not then your good be evil spoken of:
This is not to say that no man will speak evil of us, for those who hate us will speak evil of us falsely (Mat 5:11), nor is this saying that we should not endure it when we are spoken evil of, but rather, concerning things like meats, or any other such thing that has to do with religious traditions, we ought not to give any man reason to speak evil of our good conscience, and therefore, if we approach such manners in a charitable spirit, then we ought to be willing to never eat another piece of meat for the rest of our lives, so long as it would protect the young brethren, and further the cause of Christ and His Gospel. (1Co 8:13) Therefore, we should rebuke and reprove those who faulty claims against us for living honestly in Christ's liberty; not for our own sakes, but for the sake of our critics, and for all those who might be listening.[v17] For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
The Holy Ghost is not permissive of sinful acts, and therefore, He would not be permissive of sinful traditions, which would include anything that has to do with adulerty, fornication, lasciviousness, idolatry, witchcraft, wrath, strife, seditions, heresies, murders, drunkenness, revelings, or any like thing (Gal 5:21-23), and therefore, religious traditions and rituals that involve such things would not be acceptable in the church. However, aside from such instances, we need to remember that we are not saved, nor made righteous, for our observance of such rituals (i.e. by works), like abstaining from means or drinks for example. (1Co 8:8) Righteousness is not attained by ourselves and our works, but is imputed to us by the Lord Jesus Christ (Rom 4:20-25), and therefore, the Kingdom of God is built on righteousness, peace, and joy through Christ, not by meat and drink.[v18] For he that in these things serveth Christ is acceptable to God, and approved of men.
Those who serve Christ by keeping His commandments (John 14:15) are acceptable with God, and men have no reason to judge their good works by what type of meat they eat, but we know that men commonly look towards such petty rituals for a fake appearance of holiness, and because they close their ears to the Gospel over such insignificant matters, and because we want to abstain from all appearance of evil (1Th 5:22), even if by perceptiion alone (without evidence) one might be inclined to accuse us, we abstain from certain things at certains times in order that we might save as many as possible and bring them to the truth.[v19] Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
If we can live peaceably with others, then we ought to do so (Rom 12:18), and we ought to follow after the things which build up the church and the brethren, rather than burdening them with traditions and ordinances. As long as new Christians under the basic commandments they should follow, which is to abstain from idolatry, fornication, and eating blood and things strangled (see Johnson's notes on Acts 15:20), which were established by the church to cover a multitude of sins that may easily tarnish the good name of Christ, then the rest they will figure out as God opens their understanding, gives them wisdom and knowledge, and as they exercise their discernment. (Heb 5:12-14)[v20] For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
The doctrine of Christ is not silenced by the eating of meat, nor is a man's reward in heaven lessened by his consumption of a particular type of meat. Those who would believe that eating meats is the crux of salvation do not understand the fulfillment of Christ and that the sanctification of meats was a ritualized metaphor for what was to come, just as those who are obsesssed with Sabbath-keeping do not understand that the Sabbath was established as a ritualized metaphor for what was to come, and now that Christ has come, those things have been fulfilled, which also means that there is no more need to teach that metaphor through a ritual.All things which are good for consumption are good in the sight of God, but only unto men who are born again in Christ because to them that are corrupt, there is nothing they do that is good in His sight. (Titus 1:15) That being said, if we eat that which is pure, knowing that it is offense to our neighbor, then what we do becomes an evil deed because we do not act charitably. (1Co 13:13) Therefore, the questions of whether or not we tithe, observe the Sabbath, circumcision, or meats and drink is all answered by the fulfillment of the law, which says that "all things whatsoever ye would that men should do to you, do ye even so to them." (Mat 7:12)
[v21] It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
If anyone is made weak through what we do in good conscience in Christ, and we do not consider their weak state, then we are no better than murderers in the sight of God because, when we ignore their weak state, we are thinking more about satisfying the lust of the flesh than to save the souls of those around us, which is not charity. Therefore, if pork is offensive to a Jew, and I was aware of a Jewish man in the room, then I would eat no pork in the presence of a Jewish man who might take offense to that. For example, if you invite a Christian man to be a guest in your house, and he was a former alcoholic, but you keep alcoholic beverages in the house, have you considered how that may wound his weakness, tempting him into bondage of sin? This is what is meant when Paul says that, when we consider whether it is right or wrong for us to do a certain thing, we should judge first whether or not we have put a stumblingblock in the way of others.[v22] Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
Paul is not referring to the saving faith in Christ, but rather, the faith in which one is persuaded in his own mind that his particular actions are acceptable with God. This is not to say that sin is acceptable with God in any way, and that a man can say that sin is acceptable in the sight of God; a man who claims such things in attempt to justify his sin lacks the true saving faith in Jesus Christ. This is not to say that a Christian does not sin, but that a Christian does not justify sin, thereby giving himself an excuse to live in it. (Eph 5:8-11) Our faith that God has made clean all meats is a faith within ourselves, or kept within ourselves, which is opposed to the saving faith in Christ, which is to be shown and preached unto all men. (Mat 5:16) A Christian is at peace with himself when he acts according to the conscience and conviction God puts in his heart, and does not act dishonestly according to ordinances, to condemn himself of things about which his conscience is clear. (Heb 13:18)[v23] And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
If a Christian does not have faith within himself that he should eat a thing, then he acts against the Holy Spirit of God because he does not eat in both faith and charity. All things which are not done in good conscience and faith towards God, and charity to our brethren and neighbors, is sin, which is more evidence that God looks at the heart when judging a man (Pro 21:2), and that the end of the law is to love God and our neighbor as ourselves. (Mat 22:37-40; 1Co 10:28-31)Chapter 15
[v1] We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
This is a general statement that summarizes the previous chapter, in which we ought to consider the brethren who are new and young. By doing this, we love our neighbor as ourselves to the fullest extent, in which we consider their situation and perspective, and exercise patience, wisdom, and understanding (as the Lord God has done with us, 1Jo 4:11) with those who may not yet understand the fullness of the Gospel.(Read "The Biblical Understanding of Perfection" here at creationliberty.com for more details.)
[v2] Let every one of us please his neighbour for his good to edification.
This is to be taken in the context of that which is good according to the Word of God, and not in a general sense that we would become men-pleasers, to satisfy the feelings and lusts of corruption, because that would violate other commandments in Scripture. (Eph 6:6) We are not to please our neighbor in things that satisfy the flesh, but rather, we should please our neighbor in civil, lawful, and spiritual matters as the Word of God instructs us in accordance with Christ's charitable commandments. If we preach to others the Gospel of Jesus Christ, that men should come to grief and godly sorrow (i.e. repentance) of their sin and believe His Word (Mark 1:15), then many will be angered because to teach that doctrine requires that we teach the law by which sinners are given understanding of their guilt (Gal 3:24), and that is a message most people will not hear. (Mat 7:13-14) The key word in this verse is 'edification':
edification (n): a building up, in a moral and religious sense; instruction; improvement and progress of the mind, in knowledge, in morals, or in faith and holiness
(See 'edification', American Dictionary of the English Language, Noah Webster, 1828, retrieved Aug 6, 2019, [webstersdictionary1828.com])
(Read "Psychology: Hoodwinked by the Devil" here at creationliberty.com for more details.)
[v3] For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
As indicated in the previous verse, our primary focus ought to be providing for the things of others, rather than ourselves (Phil 2:4), which is not to say that we should never look to the things of ourselves, for we also must eat and be clothed, but to think in such a way that everyone else is taken care of before ourselves. This verse refers back to Psalm 69:9, which is a prophetic testimony of Jesus Christ unto God the Father, saying that Israel's unjust and evil contempt, scoffing, and scorning against God fell upon Christ when He came unto them in the flesh. Understanding their ignorance, Christ suffered that reproach to save as many as possible.[v4] For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
All things that happened in Scripture were documented and preserved by God for our education, to increase our understanding of His ways, that through our study of His Word, we might increase in patience and comfort from tribulation in this world (2Pe 1:5-7), and by reading or hearing His promises, we would be consoled and have hope. (2Th 2:16) The "patience" mentioned in this verse is not the patience of study, because that is part of the "learning," but rather, patience in dealing with the harsh and cruel persecutions of the world, meaning that we deal with them in the same patient kindness that Christ has given to us, and which He gives to all men (Mat 5:45), just as the prophets before us have done, and seeing that God protected and guided His prophets, so He will protect and guide us. (Mat 6:31-34)[v5] Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
God, being merciful, preserved His perfect Word for us that we would have His patience and comfort. The word 'likeminded' is as it sounds, to be of like mind, which does not mean our thoughts and experiences will automatically be the same, but that our philosophy, which is our way of thinking, will align to the philosophy of Christ (Col 2:8), that we have the same mind according to the doctrines of repentance, faith, patience, grace, and charity. (2Co 13:11)[v6] That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
This is not to say that we need to have the same thoughts at the same time, nor say the same things at the same time, for not all wisdom and gifts are given to all equally, but according to that which God wills, some to one, and a portion to another. (1Co 14:26) Despite our level of understanding, we ought to have the same philosophy (i.e. way of thinking) which is founded on the grace of Christ in humility, and since that which proceeds out of the mouth comes forth from the heart (Mat 15:18), we also should speak with that same philosophy, not after the tradition of men, but according to the Word of God. (Col 2:8)[v7] Wherefore receive ye one another, as Christ also received us to the glory of God.
For these reasons, we ought to receive one another, even those who, as pointed out in the last chapter, are weak in the faith, having some ignorance of Christ's fulfillment of the law, and that we who have knowledge ought to consider their needs before our own.[v8] Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Instead of coming to earth as the King of Kings, He came as a humble servant to the Jews, to minister unto them (Mat 20:28), to fulfill the books of the prophets (Luke 24:44), and confirm all the promises of God from the beginning. (Gen 3:15) The act of circumcision was fulfilled in Christ, which is why the physical act is no longer necessary, and that we ought to focus on the circumcision of the heart, which is what God commanded the Jews to do. (Deut 10:16, Deut 30:6, Jer 4:4, Rom 2:29)(Read "The Biblical Understanding of Circumcision" here at creationliberty.com for more details.)
[v9] And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
God has done these things so that those Gentiles who repent and believe on Jesus Christ would have salvation, and would glorify Him for His great mercy. This verse is referring back to Psalm 18:49, in which it is said that the heathen (i.e. the pagan Gentiles) would sing the praises of the God of Abraham.[v10] And again he saith, Rejoice, ye Gentiles, with his people.
[v11] And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
[v12] And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
This refers back to Isaiah 11:10, and at this point, Paul has given us more than enough evidence to prove the point that not only should the blessings of wisdom and grace go out to the Gentile nations, but that the Jews should have already understood this doctrine, being thoroughly versed in the law and prophets. Therefore, if we are born again in Jesus Christ, whether Jew or Gentile, male or female, master or servant, we are all of one family, and should be all of one mind. (Gal 3:28-29)[v13] Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
When the Gentiles trust in the Lord God, the Gentiles also place their hope in Him, and that Paul desires that God will fill them with joy and peace through faith, that by the authority of the Holy Spirit within them, they will have abundant hope, so that hope itself is not a foundation of ourselves, but of Christ within us, and that the Spirit of God gives it to us plentifully, strengthening us by His Word.[v14] And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
Paul is exhorting the church by pointing out that he has seen within them good deeds and understanding of the doctrines of Christ, which was evidenced by their dedication and love for the church by rebuking and correcting one another unto righteousness. They were admonishing the brethren, which is a mild warning or notification of fault, and such admonishment is not always accepted warmly. Those who have admonished others when necessary know that we have often received retaliation for such words of rebuke, but we do it for their sakes, for the sake of the church as a whole, and for our Master, Jesus Christ, not for our own comfort. This follows the doctrine that this was not rooted in them by some natural tendency of their own hearts, but rather, it was rooted in them by the Holy Spirit of God through the foundation of repentance and faith laid in them. (Heb 6:1)[v15] Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
As with some, we may need to approach them gently, but with others, we need to speak boldly, as the Lord God gives us discernment on how we should speak to every individual as needed, which is considering others before ourselves, and that we should consider patience for those who are weak, consider boldness for those with understanding, or even consider sharp rebuke for the prideful. (Jude 1:22-23, John 8:31-59) Paul points out that he is bold with them for the purpose of bringing strict attention to these subjects because he was sent by God, in His infinite mercy, to preach this message to the Gentile nations (Luke 24:47), like those in Rome.[v16] That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Therefore, Paul's correction, rebuke, and discipline are inspired by the Holy Spirit of God, as these words are given to us by God for our instruction, that we would be acceptable in the sight of God (Eph 5:10), and sanctified (i.e. set apart for a holy use) by the Holy Spirit for the purpose Christ's kingdom. (Eph 5:11)[v17] I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
Paul did not glory (i.e. boast) of himself, but in Jesus Christ, as Paul also teaches in other letters that none should glory but in the Lord Jesus Christ (Gal 6:14), and only in accordance with those things that are written in Scripture.[v18] For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
The conscience which was built up by the Holy Spirit in Paul would not allow him to speak in any other way but by that which Christ had authored in Him, whereas other false teachers speak of different things that God did not put in their hearts (i.e. they spoke of what they felt, or repeated what they had heard, instead of what is taught in the Word of God), teaching for commandments the doctrines of themselves and other men. (Mat 15:9) One of the main reasons people cling to tradition is because it helps them justify their lack of understanding. (e.g. A man is asked why he does a particular thing that does not make sense, and he responds by saying, "This is the way my dad always did things.") Therefore, we can easily understand what Paul is saying, that it is abhorrant to us to teach something which we know is not true just to get others to speak or act in a certain way (which is typically done to help justify oneself by majority opinion), keeping up appearances for the sake of tradition, money, or popularity; this is fraudulent, and we know that no man can truly be converted in his words and deeds unless he is regenerated by the Holy Spirit. (Tts 3:5)[v19] Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
Paul mentions Illyricum (known today as Slavonia), which was on the far end of Macedonia, and this was said to indicate a typical circular route he would make in his travels, going from one end to the other, visiting churches at certain places, and preaching to many people inbetween. Paul was given the power of the Holy Ghost to perform signs and wonders in order to prove to the people that the doctrine he preached came from the Lord God, to verify that it was His Word, so the Jews and Gentiles alike would come to repentance and faith, and then be obedient to this doctrine.[v20] Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
Paul was not necessarily going from church to church, although he did visit them from time to time out of concern for their well being, but he focused his efforts on reaching those who had not heard the Gospel of Jesus Christ. This is where his gifts were best suited for use. If another man had already done that work in the area, then he trusted in the Holy Spirit that the preacher's work was sufficient, and that even if a man might be teaching falsely in that area, then he trusted that Christ would eventually sanctify His sheep away from the wolf. (John 10:5)[v21] But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
This is referring to Isaiah 52:15, that many nations would be "sprinkled" with the truth of the Messiah. Those who had not grown up hearing the law and prophets, which frequently spoke of coming of Christ, would hear of Him, and some would be converted, being given understanding by the Spirit of God, which is a great embarrassment to Jews who rejected Christ, as they had studied Scripture for so long, and yet, could not understand because they did not have the Spirit of God to give it to them. (1Co 2:14, 2Ti 3:5-9)[v22] For which cause also I have been much hindered from coming to you.
The church in Rome greatly desired for Paul to come visit them and preach. However, evangelism is what prevented Paul from coming to their location; he was busy going to regions that had not yet heard the doctrine of Christ. This creates a bittersweet in the church, having desire to be together, but also joyful that new converts are coming to Jesus Christ through the preaching of His Word.[v23] But now having no more place in these parts, and having a great desire these many years to come unto you;
Now that God had taken Him everywhere that took priority to fulfill his duties, Paul could go to them for edification of the church, which was a great desire in his heart, as well as theirs.[v24] Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
This gives us indication that Paul visited many more places than what is listed in Acts and the New Testament letters. Paul was confident that some would travel with him thitherward (i.e. on the way to) Spain, after he had spent some time with them.[v25] But now I go unto Jerusalem to minister unto the saints.
This was not to preach the doctrine of Christ to those who had not heard it, even though he likely did that while he was there, but to minister (i.e. serve) the needs of the saints, which is something he often did, taking collections from other Gentile churches to help the poor among them (1Co 16:1-2), to heal those afflicted, and to preach the Word of God to them. (Luke 9:1-3)[v26] For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
The city of Corinth, which is where we get the name for the books of First and Second Corinthians, is a large city in Achaia. Macedonia included Philippi, which is where we get the book of Philippians, and Thessalonica, which is where we get the book of Thessalonians, and Paul did exhort these Christians for their joyous and abundant liberality in giving to the poor. (2Co 8:1-2)[v27] It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
This is said in the sense that we are debtors unto God (Rom 8:12), being given His grace freely, having all our sins forgiven, and granted eternal life. We have owed a debt to Christ which we can never repay, and therefore, the Christians in Achaia and Macedonia would give not just as a relief to the poor, but they saw it as a way, if ever so insignificant, to repay the Lord God for His kindness towards us. The doctrines of Christ for charity unto the poor and needy are many, and the second sentence in this verse is a call to action for the Christians in Italy, that they would do the good works of charity as the rest of the church.[v28] When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
After Paul had delivered the donations of charity, which he made the priority, distributing food, clothing, and shelter to everyone as they had need, then he would visit the Italian Christians on his way to Spain.[v29] And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
Meaning that God would bless their meeting all the more, being pleased with their charitable contributions to the poor and needy, and therefore, He would make them abundantly prosperous in their fellowship and understanding of His Word.[v30] Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
The word 'strive' in this passage is not used in the sense of fighting, debate, or contesting, but rather, in the sense of laboring and making strong efforts. Not only did Paul pray for himself, as he was constantly under threat of physical harm, having many enemies who hated the doctrine of Christ, but knowing that hundreds, if not thousands praying for his guidance and protection as a whole has a much greater impact. It was not for Paul's sake that he made this request, but for the Holy Spirit and the Lord Jesus Christ because the works Paul did and the gospel he preached was to and for the glory of the Lord God.[v31] That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;
The unbelievers in Judaea wanted to kill him, and though Paul was willing to go to death, as many of us in Christ are willing to go to our deaths in His name, we do not wish to suffer in such ways if, by God's mercy, he would keep us safe. The risk Paul took was for the sake of the saints, that the unbelievers would be saved, and that the poor would have their needs provided.[v32] That I may come unto you with joy by the will of God, and may with you be refreshed.
That Paul would remain safe and healthy, so that he would come to them and all would be joyful together in the presence of friends and brethren in the Spirit of God, and that also they would be refreshed with the good news of Paul's preaching, strengthening their faith in the promises of God.[v33] Now the God of peace be with you all. Amen.
That we in the church should have peace among one another, as Christ, being the prince of peace (Isa 9:6), had made peace in us through the blood of His cross (Col 1:20), and though many people in this world make themselves into our enemies, we ought to live peaceably with them if at all possible. (Rom 12:18)Chapter 16
[v1] I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
This is a commendation of another believer and servant of Christ, meaning that it was a compliment of her character along with a request to bring her under their care. Phebe was formerly working with the church at Cenchrea, or today known as Kenchries, which is in Corinth of Greece.[v2] That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
succorer (n): he that affords relief; a helper
(See 'succorer', American Dictionary of the English Language, Noah Webster, 1828, retrieved Aug 10, 2019, [webstersdictionary1828.com])
[v3] Greet Priscilla and Aquila my helpers in Christ Jesus:
These were Paul's good friends in Christ, who he had first met in Corinth; they had gotten along very well due to their like-mindedness, charitable spirits, and that they were all tentmakers by trade. (Acts 18:2-3)[v4] Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
Aquila and Priscilla, for the sake of Paul and the ministry God gave to him, put themselves in grave danger for the sake of Paul's safety. Not only did he thank them, but the rest of the churches who had done the same.[v5] Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
When the church would meet in their house, he asked the readers of the letter to note Paul's remembrance of them. Sadly, I have heard many pastors condemn "home churches" because they have adopted a corrupt "temple-based" mindset in which they need an "official" church building, or they refuse to consider it a church, when the church is the body of believers as a whole. (i.e. It does not matter where we assemble, but rather, it just matters that we assemble. Heb 10:25) The church meetings in the house of Aquila and Priscilla was well-known among the churches in these reigions since Paul had written about it more than once. (1Co 16:19) Though Paul loved all in the church, there are some who Paul was close with due to the time they had worked together, and they were given special mention in the rest of this letter; Epaenetus likely being one of the early converts unto Christ from Achaia.[v6] Greet Mary, who bestowed much labour on us.
Women such as Mary were probably among the saints who had done a great amount of work in the service of the poor and needy. It should also be noted that, throughout this chapter, these people are not being addressed as "Brother Epaenetus" or "Sister Mary" or "Pastor Aquila" because such a tradition of passing around fancy titles of pride was not given to the New Testament church.(Read "Titles Are Unbiblical in the Church" here at creationliberty.com for more details.)
[v7] Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
Adronicus and Junia were born again in Christ before Paul had been converted, and they spent much time with him not only in ministry, but in prison alongside him, being unjustly accused of wrongdoing for teaching Christ's doctrine and helping the poor and needy. They were so willing to lay down their lives for Christ and their brethren, they were well-known among the apostles.[v8] Greet Amplias my beloved in the Lord.
Amplias, another Christian near and dear to Paul.[v9] Salute Urbane, our helper in Christ, and Stachys my beloved.
Urbane and Stachys were close friends of Paul.[v10] Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.
Apelles and Aristobulus' household were all close with Paul. Some the men listed in the verses in this chapter could have been from the original group of seventy that Jesus sent out into various cities to teach the doctrine of repentance and remission of sins in Christ. (Luke 10:1)[v11] Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
Herodian and the house of Narcissus were close friends of Paul.[v12] Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
Tryphena, Tryphosa, and Persis were Paul's close friends, and again, those who were his close friends showed evidence of many good works, as a hard-worker in the Lord is attracted to other hard-workers in the Lord.(Read "The Christian Work Ethic" here at creationliberty.com for more details.)
[v13] Salute Rufus chosen in the Lord, and his mother and mine.
Rufus, another friend of Paul, and Paul had also mentioned his mother along with his own mother, which indicates the two women were good friends in service together.[v14] Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
All of these men were likely working in evangelism and ministry, as brethren were with them, working alongside them.[v15] Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
These were all men and women working hard in charity, and laboring in the Word of God to teach others the truth.[v16] Salute one another with an holy kiss. The churches of Christ salute you.
These salutations were not as the average person today considers saying "Hello" to someone. Speaking the word 'hello' to someone is no different than simply acknowledging someone's existence in a room. Rather, this salutation was an address of expressing kind wishes and respect, as close friends would be towards one another. Though in some cultures, greetings are done with a kiss on the cheek, or that kiss may be done among those who are close to one another depending on their relationship, this does not necessarily mean that the readers of the letter were to kiss all the men and women in this list, but what Paul was meant by a "holy kiss" was the same as was meant in his salutations, that they should be treated with fondness and care, with the same affection that Paul would treat them, in purity and charity of heart, in the manner of closeness one would have with a sibling.[v17] Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
Knowing the fervent care Paul had for his brethren, he then warns them of danger, as he often did (Acts 20:29-31), and as any would do for someone close to them. To beseech someone means that you are making an urgent request to them, that they should mark, or take careful notice of, certain men which would cause division and offense against the doctrines of Christ. This is not in the sense that there should be no division at all, for Christ taught that He came to bring division (Luke 12:51), to separate light and darkness and the good from the evil (Heb 5:14), but rather, this is a warning to avoid, or depart from, those who bring division and sin against the doctrines we have learned from Christ.[v18] For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
When a man departs from the doctrine of God's Word, and the teachings of repentance, faith, and grace of Christ, to teach other things in accordance of his own will rather than God's, refusing to hear the truth of doctrine, it does not matter how much he claims to serve Jesus with his mouth, he is not a servant of Christ. His intention is selfish, in that he seeks money (2Pe 2:1-3), and also fame which will produce more money (3Jo 1:9-10), following the call of his grumbling stomach (Tts 1:10-16) rather than the call of God, and when he is rebuked of his evil doctrine, he will scoff at the rebuker, while at the same time speaking kind words and giving charismatic speeches in his teachings in attempt to deceive others who are ignorant of the truth, that they might depart from the truth and follow after his wicked inventions. (Col 2:8)[v19] For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
The charitable works of the saints had spread out across many nations, and though many spoke evil of them for selfish reasons, all were able to see their good works of charity, and thereby, they had a good reputation by all those who were honest. Such things are great to see of a local church, but those within the church should proceed with caution and vigilance because many will seek to corrupt such good things for their own gain, teaching false doctrines to lead the believers astray, and it is better to have a solid foundation of understanding in the doctrines of the New Testament than to understand all the intricate details of a false preacher's doctrine. This is one of the main reasons I focus so much of my attention on teaching the doctrine and philosophy (i.e. the way of thinking) of Christ, because when a Christian as a firm foundation on Christ's doctrine and philosophy, they will be amply prepared to face the countless false doctrines and philosophies of the world whenever they encounter them. (Psa 11:3) Thus, we ought to focus on the doctrine of Christ, for if we understand it thoroughly, His Word will protect us from those who puff themselves up against us. (Psalm 12)[v20] And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
This is an allusion (i.e. an indirect reference) to Genesis 3:15, in which God foretold that Christ would bruise the head of Satan, and Satan would bruise his heel, meaning that what Christ would go through would be painful, but He would live, while what Satan would go through after Christ's resurrection would be total destruction in hell and the lake of fire. In other words, Christ appeared to lose the battle on the surface, but by doing so, He won the war. Of course, Genesis 3:15 is not used in the same sense as this verse in Romans 16:20 because the Genesis prophecy was about Christ, but rather, it is an allusion, calling to mind a similar indirect reference, in that once our lives have come to an end, there will be victory in Jesus Christ, and resurrection of the dead in which Satan will be exposed for who he is and what he has done, and the saints shall share in the glory of the Lord Jesus Christ, which will be "shortly" because the time of our lives does not last long.[v21] Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
Paul refers to Timotheus, who is Timothy, the same that is being written to in the book of Timothy. Also Lucius, who could be the same Lucius mentioned in Acts 13:1, although that is uncertain due to the lack of details. Jason is likely the same Christian mentioned in Acts 17:5, and Sosipater (or Sopater) the Berean mentioned in Acts 20:4.[v22] I Tertius, who wrote this epistle, salute you in the Lord.
Tertius did not author the epistle, but simply wrote it down, either making a copy from Paul's original, or it is possible that Paul orated the letter while Tertius copied down his words, since Paul was having trouble with his eyesight. (2Co 12:7-10)[v23] Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
Gaius was giving Paul a place to stay, as not only was he one of Paul's companions (Acts 19:29), but he also may have been baptized by Paul in Corinth. (1Co 1:14)[v24] The grace of our Lord Jesus Christ be with you all. Amen.
Wishing for the grace of Christ to always be with them, through trial, tribulation, sickness, and persecution.[v25] Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
This is a reminder that it is the Lord God which, by His power, establishes us in the truth of doctrine, which is according to the doctrine Paul taught, as his doctrine is the inspiration of the Holy Spirit. This is all in perfect harmony with the doctrine Christ taught, both coming from the Holy Spirit of God, in that the mystery of revelations delivered by the Holy Ghost through the Old Testament prophets were kept a secret and locked to the reader until such a time that God would open their eyes to understand.[v26] But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
That is, Christ is now made manifest, as well as the power of the Holy Spirit through the miracles worked by His apostles, and evidence through the gospel of Jesus Christ going out into the world, being preached among all nations. (Luke 24:44-47) These things were made known to all the world that all may come to repentance and believe on the Lord Jesus Christ for their salvation. (2Pe 3:9)[v27] To God only wise, be glory through Jesus Christ for ever. Amen.
Meaning that God is the only wise among the gods of the Gentiles; there is no wisdom in false gods or in the traditions and inventions of men. This is a praise to honor God by saying "To God... be glory through Jesus Christ" that by the wonderful sacrifice and grace of Jesus Christ, God will be glorified forever.
