Third, Paul proves in 6:1-8:39 that those
justified by faith receive a spiritual life that encompasses not justification
only, but also progressive sanctification and glorification. Entrance into the realm of righteousness and
the reign of grace makes certain the possession of life in all its justifying,
sanctifying, and glorifying fulness (5:21).
Indeed, all of life in its
future and present aspects proceeds out of or from faith,[i]
so that the Christian life is a life of faith.
Since salvation in all its aspects arises from faith,[ii]
God justifies those who are of faith,[iii]
crediting righteousness to them.[iv] The spiritual life of the Christian earthly
pilgrimage that proceeds from the reception of life at the moment of
regeneration and justification is likewise lived by faith,[v]
as the believer by faith eagerly awaits his future inheritance[vi]
with a faith that is accompanied by holiness of life,[vii]
since “whatsoever is not of faith is sin.”[viii] In this manner those justified by faith shall
live on earth by faith, and, as God gives to them increasing measures of faith,[ix]
their earthly sojourn is a life “from faith to faith,”[x]
from one measure of faith to another and greater measure, and from one degree
of holiness to the next, in contrast to the ungodly, whose life is a servitude
to uncleanness and “to iniquity unto iniquity.”[xi]
justified by faith receive a spiritual life that encompasses not justification
only, but also progressive sanctification and glorification. Entrance into the realm of righteousness and
the reign of grace makes certain the possession of life in all its justifying,
sanctifying, and glorifying fulness (5:21).
Indeed, all of life in its
future and present aspects proceeds out of or from faith,[i]
so that the Christian life is a life of faith.
Since salvation in all its aspects arises from faith,[ii]
God justifies those who are of faith,[iii]
crediting righteousness to them.[iv] The spiritual life of the Christian earthly
pilgrimage that proceeds from the reception of life at the moment of
regeneration and justification is likewise lived by faith,[v]
as the believer by faith eagerly awaits his future inheritance[vi]
with a faith that is accompanied by holiness of life,[vii]
since “whatsoever is not of faith is sin.”[viii] In this manner those justified by faith shall
live on earth by faith, and, as God gives to them increasing measures of faith,[ix]
their earthly sojourn is a life “from faith to faith,”[x]
from one measure of faith to another and greater measure, and from one degree
of holiness to the next, in contrast to the ungodly, whose life is a servitude
to uncleanness and “to iniquity unto iniquity.”[xi]
Nonetheless,
Paul’s focus in 6:1-8:39 is not the progressive growth of Christian faith,[xii]
but the sure possession and character of Christian life, specifically, the life “in Christ”[xiii]
that is the product of union with Him at the moment of justification and
regeneration—the just shall live by
faith.[xiv] Eternal life is the present possession of the
believer because of the reign of grace through Jesus Christ (5:17-21), and the
possession of this life, in
conjunction with its corollary, the believer’s judicial death to sin, and
progressive death to sin’s practice and growth in practical righteousness,
arising out of union with Christ in His death and resurrection and the receipt
of judicial righteousness in justification, guarantees that the believer will
not continue in sin (6:1-14). The
“righteousness of God” is revealed in the salvation through the gospel of
Christ in both judicial justifying and inward sanctifying righteousness, for
the “just” or righteous are the heirs of both by grace (1:16-17).[xv] The ability to obey is restored by the
regenerating and sanctifying power of God, based on the work of Christ, through
the application of the Holy Spirit—this is part of what is included in the
gospel being “the power of God unto salvation” (1:16).[xvi] Paul asks, “Is it possible for the believer
to continue in sin?” “Certainly not,”
the Apostle answers, because the Christian is dead to it, and therefore cannot
live in it any longer (6:1-2). As
pictured in his post-conversion immersion, the believer is identified with
Christ’s death and resurrection and will therefore walk in newness of life
(6:3-6), since he is judicially free from sin (6:7). He is free from the dominion of sin and lives
spiritually to God, for he is alive with Christ (6:8-10). He is to reckon himself dead to sin and alive
to God, as one who has risen from spiritual death to life, because sin will not
have dominion over him, since he is under the reign of grace (6:11-14;
5:21). So will the believer sin, because
he is under God’s grace? No, he will
not, because he has been made free from sin when he was converted—he will,
therefore, characteristically yield himself more and more to righteousness and
holiness instead of to ever greater depths of iniquity (6:15-22). He will not receive the wages of sin in
spiritual death, but the gift of God, eternal and spiritual life through Jesus
Christ—life in growing measure through the course of his Christian walk, and
everlasting life to the highest extent in the coming glory (6:23). He is dead to his old sinful servitude and
the spiritual death associated with it and alive to a new master, Christ, in a
manner comparable to that of a woman whose old husband has died and who now has
a new lord (7:1-6). The law, which
should have been the means of life, brought death because of the power of sin,
with the result that sin came to be recognized as exceedingly sinful
(7:7-13). Indeed, the contrast of the
perfect standard of the law and even the believer’s obedience is very great,
but Jesus Christ gives the victory and even now the believer no longer sins
with his whole being, but serves God with his mind (7:14-25). Therefore believers do not walk after the
flesh, but after the Spirit, because the law of the Spirit of life in Christ
has made them free from the law of sin and death (8:1-2). Christ’s death has brought believers
deliverance from the power of sin and death and the presence of the indwelling
Spirit[xvii]
with the result that the righteous requirements of the law are now partially
fulfilled within and by the believer on earth as, by grace, he grows in
holiness, and are totally and perfectly filled in the eschaton (8:3-4).[xviii]
Christians now have life and peace
because of their possession of a spiritual mind, instead of the fleshly and
rebellious mind they had before their conversion, which brings spiritual death
(8:5-8). They have spiritual life and
the indwelling Holy Spirit (8:9-11).
They are led by the Spirit of God to mortify their indwelling sin and
receive eternal life (8:12-14), being freed from bondage into the glory of the
adopted sons of God (8:15-17), a glory that will extend to the redemption of
the whole creation—indeed, all things work together for good to them, and
blessings from predestination in eternity past, to present justification, to
future glorification, are certain to them (8:18-39). Judicial and practical righteousness,
spiritual and eternal life, are all included in the life that believers, who
are the just, receive by grace alone from their redeeming God.
Paul’s focus in 6:1-8:39 is not the progressive growth of Christian faith,[xii]
but the sure possession and character of Christian life, specifically, the life “in Christ”[xiii]
that is the product of union with Him at the moment of justification and
regeneration—the just shall live by
faith.[xiv] Eternal life is the present possession of the
believer because of the reign of grace through Jesus Christ (5:17-21), and the
possession of this life, in
conjunction with its corollary, the believer’s judicial death to sin, and
progressive death to sin’s practice and growth in practical righteousness,
arising out of union with Christ in His death and resurrection and the receipt
of judicial righteousness in justification, guarantees that the believer will
not continue in sin (6:1-14). The
“righteousness of God” is revealed in the salvation through the gospel of
Christ in both judicial justifying and inward sanctifying righteousness, for
the “just” or righteous are the heirs of both by grace (1:16-17).[xv] The ability to obey is restored by the
regenerating and sanctifying power of God, based on the work of Christ, through
the application of the Holy Spirit—this is part of what is included in the
gospel being “the power of God unto salvation” (1:16).[xvi] Paul asks, “Is it possible for the believer
to continue in sin?” “Certainly not,”
the Apostle answers, because the Christian is dead to it, and therefore cannot
live in it any longer (6:1-2). As
pictured in his post-conversion immersion, the believer is identified with
Christ’s death and resurrection and will therefore walk in newness of life
(6:3-6), since he is judicially free from sin (6:7). He is free from the dominion of sin and lives
spiritually to God, for he is alive with Christ (6:8-10). He is to reckon himself dead to sin and alive
to God, as one who has risen from spiritual death to life, because sin will not
have dominion over him, since he is under the reign of grace (6:11-14;
5:21). So will the believer sin, because
he is under God’s grace? No, he will
not, because he has been made free from sin when he was converted—he will,
therefore, characteristically yield himself more and more to righteousness and
holiness instead of to ever greater depths of iniquity (6:15-22). He will not receive the wages of sin in
spiritual death, but the gift of God, eternal and spiritual life through Jesus
Christ—life in growing measure through the course of his Christian walk, and
everlasting life to the highest extent in the coming glory (6:23). He is dead to his old sinful servitude and
the spiritual death associated with it and alive to a new master, Christ, in a
manner comparable to that of a woman whose old husband has died and who now has
a new lord (7:1-6). The law, which
should have been the means of life, brought death because of the power of sin,
with the result that sin came to be recognized as exceedingly sinful
(7:7-13). Indeed, the contrast of the
perfect standard of the law and even the believer’s obedience is very great,
but Jesus Christ gives the victory and even now the believer no longer sins
with his whole being, but serves God with his mind (7:14-25). Therefore believers do not walk after the
flesh, but after the Spirit, because the law of the Spirit of life in Christ
has made them free from the law of sin and death (8:1-2). Christ’s death has brought believers
deliverance from the power of sin and death and the presence of the indwelling
Spirit[xvii]
with the result that the righteous requirements of the law are now partially
fulfilled within and by the believer on earth as, by grace, he grows in
holiness, and are totally and perfectly filled in the eschaton (8:3-4).[xviii]
Christians now have life and peace
because of their possession of a spiritual mind, instead of the fleshly and
rebellious mind they had before their conversion, which brings spiritual death
(8:5-8). They have spiritual life and
the indwelling Holy Spirit (8:9-11).
They are led by the Spirit of God to mortify their indwelling sin and
receive eternal life (8:12-14), being freed from bondage into the glory of the
adopted sons of God (8:15-17), a glory that will extend to the redemption of
the whole creation—indeed, all things work together for good to them, and
blessings from predestination in eternity past, to present justification, to
future glorification, are certain to them (8:18-39). Judicial and practical righteousness,
spiritual and eternal life, are all included in the life that believers, who
are the just, receive by grace alone from their redeeming God.
Romans
9-11 unfolds some of what is involved in the gospel being “to the Jew first,
and also to the Greek” (1:16).[xix] Israel received tremendous privileges (9:1-5,
cf. 3:1-2), from the Scriptures to the covenants to the eternally blessed God
over all, the Messiah. Nevertheless,
only a Jewish remnant believed the gospel as Paul preached it in the
dispensation of grace. This fact,
however, was by no means a failure of the Word or promises of God, for under
the old covenant also only a remnant was saved—despite Israel’s national
election, only those who were and are of faith constituted the true seed of
Abraham who received everlasting salvation (9:6-29). In fact, the Old Testament indicated that not
Jews only, but all, including Gentiles, who would believe would be saved (9:24,
30-33), and that salvation by faith, which was universally and indiscriminately
offered to all men, would indeed by received by many Gentiles but rejected by
many of the physical seed of Israel (10:1-21).
However, God had not cast Israel away, nor had His promises and Word
failed, for a remnant would continue to come to faith throughout the
dispensation of grace, and the entire Jewish nation will be converted in the
future at the end of the Tribulation period as the Millenial kingdom is ushered
in (11:1-36). Whether Jews or Gentiles,
those who are of faith are the just who shall live.
9-11 unfolds some of what is involved in the gospel being “to the Jew first,
and also to the Greek” (1:16).[xix] Israel received tremendous privileges (9:1-5,
cf. 3:1-2), from the Scriptures to the covenants to the eternally blessed God
over all, the Messiah. Nevertheless,
only a Jewish remnant believed the gospel as Paul preached it in the
dispensation of grace. This fact,
however, was by no means a failure of the Word or promises of God, for under
the old covenant also only a remnant was saved—despite Israel’s national
election, only those who were and are of faith constituted the true seed of
Abraham who received everlasting salvation (9:6-29). In fact, the Old Testament indicated that not
Jews only, but all, including Gentiles, who would believe would be saved (9:24,
30-33), and that salvation by faith, which was universally and indiscriminately
offered to all men, would indeed by received by many Gentiles but rejected by
many of the physical seed of Israel (10:1-21).
However, God had not cast Israel away, nor had His promises and Word
failed, for a remnant would continue to come to faith throughout the
dispensation of grace, and the entire Jewish nation will be converted in the
future at the end of the Tribulation period as the Millenial kingdom is ushered
in (11:1-36). Whether Jews or Gentiles,
those who are of faith are the just who shall live.
Romans
12:1-15:13 exhorts the Roman church to a myriad of practical duties that should
adorn the life of those who by faith are just. In light of the “mercies of God”[xx]
set forth in Romans 1-11, Paul “therefore” exhorts the “brethren,” the just who
live by faith, to serve God as living sacrifices (12:1ff.). Romans 15:13, which concludes the main body
of Romans that began with the thesis statement of 1:16-17, indicates, as does
the “from faith to faith” of 1:16-17, that God fills the saints with all joy
and peace as they believe and by means of their faith;[xxi] faith is the human response through which God
makes the believer holy, filling him with the holy attributes of hope, peace,
and joy. The increase of the saint’s
inward holiness consequently results in holy actions (15:14; cf.
12:1-15:13). The gospel of God, through
the power[xxii] of
the Holy Ghost, provides all the saints a judicial righteousness, practical
righteousness, and a perfect ultimate righteousness, and, indeed, all spritual
blessings, as necessary concomittants of union with the Son (8:32). Paul’s preaching of the gospel was a priestly
service[xxiii]
that led to formerly wicked Gentiles becoming an acceptable[xxiv]
sacrifice, “sanctified by the Holy Ghost” (15:16), obedient in word and deed because of the sanctifying efficacy of the
Almighty Spirit of God (15:18-19).[xxvi] Sanctification is an absolutely certain
consequence of justification—Gentiles encorporated into the people of God
become living and holy sacrifices[xxvii]
to the God whose mercy delivered them from the penalty and power of sin
(12:1-2). Receipt of the gospel in faith
leads both to justification and to the saints being established in holiness by
the power of God, resulting in the “obedience of faith” (16:25-27).[xxviii]
Paul’s use of Habakkuk 2:4 in the thesis
statement of his epistle to the Romans in 1:16-17 is exactly in line with the
meaning of the Lord through the Old Testament prophet. Since the just shall live by faith,
justification is a free gift received by grace alone through faith alone. Since the just shall live by faith,
progressive sanctification and growth in spiritual life, faith, faithfulness,
and holiness is certain for all the justified, for all those who possess faith,
while faithfulness is impossible without saving faith. Since the just shall live by faith, ultimate
glorification is also certain for all the justified (cf. 8:28-39)—every one of
God’s precious just ones shall receive the consummation of eternal life in a
blessed eternity. All believers continue
to rely on Christ alone for the entirety of their justifying righteousness, and
all believers live—they have spiritual life now, characteristically trust in
Jehovah and grow in faith and other fruits of the Spirit, and will receive the
consummation of the life they now enjoy in a blessed life in the eschaton.
12:1-15:13 exhorts the Roman church to a myriad of practical duties that should
adorn the life of those who by faith are just. In light of the “mercies of God”[xx]
set forth in Romans 1-11, Paul “therefore” exhorts the “brethren,” the just who
live by faith, to serve God as living sacrifices (12:1ff.). Romans 15:13, which concludes the main body
of Romans that began with the thesis statement of 1:16-17, indicates, as does
the “from faith to faith” of 1:16-17, that God fills the saints with all joy
and peace as they believe and by means of their faith;[xxi] faith is the human response through which God
makes the believer holy, filling him with the holy attributes of hope, peace,
and joy. The increase of the saint’s
inward holiness consequently results in holy actions (15:14; cf.
12:1-15:13). The gospel of God, through
the power[xxii] of
the Holy Ghost, provides all the saints a judicial righteousness, practical
righteousness, and a perfect ultimate righteousness, and, indeed, all spritual
blessings, as necessary concomittants of union with the Son (8:32). Paul’s preaching of the gospel was a priestly
service[xxiii]
that led to formerly wicked Gentiles becoming an acceptable[xxiv]
sacrifice, “sanctified by the Holy Ghost” (15:16), obedient in word and deed because of the sanctifying efficacy of the
Almighty Spirit of God (15:18-19).[xxvi] Sanctification is an absolutely certain
consequence of justification—Gentiles encorporated into the people of God
become living and holy sacrifices[xxvii]
to the God whose mercy delivered them from the penalty and power of sin
(12:1-2). Receipt of the gospel in faith
leads both to justification and to the saints being established in holiness by
the power of God, resulting in the “obedience of faith” (16:25-27).[xxviii]
Paul’s use of Habakkuk 2:4 in the thesis
statement of his epistle to the Romans in 1:16-17 is exactly in line with the
meaning of the Lord through the Old Testament prophet. Since the just shall live by faith,
justification is a free gift received by grace alone through faith alone. Since the just shall live by faith,
progressive sanctification and growth in spiritual life, faith, faithfulness,
and holiness is certain for all the justified, for all those who possess faith,
while faithfulness is impossible without saving faith. Since the just shall live by faith, ultimate
glorification is also certain for all the justified (cf. 8:28-39)—every one of
God’s precious just ones shall receive the consummation of eternal life in a
blessed eternity. All believers continue
to rely on Christ alone for the entirety of their justifying righteousness, and
all believers live—they have spiritual life now, characteristically trust in
Jehovah and grow in faith and other fruits of the Spirit, and will receive the
consummation of the life they now enjoy in a blessed life in the eschaton.
[i] e˙k pi÷stewß. Note that
this important Pauline expression (Romans 1:17; 3:26, 30; 4:16; 5:1; 9:30, 32;
10:6; 14:23; Galatians 2:16; 3:7–9, 11–12, 22, 24; 5:5; Hebrews 10:38) occurs
only in Habakkuk 2:4 in the LXX. It is
also rare in the writings of early post-apostolic Christiandom (but cf. Justin
Martyr’s Dialogue with Trypho
135: “[T]here are two seeds of Judah,
and two races, as there are two houses of Jacob: the one begotten by blood and
flesh, the other by faith and the Spirit” (du/o spe÷rmata ∆Iou/da, kai« du/o
ge÷nh, wJß du/o oi¶kouß ∆Iakw¿b: ton me«n e˙x aiºmatoß kai« sarko/ß: ton de«
e˙k pi÷stewß kai« pneu/matoß gegennhme÷non).
this important Pauline expression (Romans 1:17; 3:26, 30; 4:16; 5:1; 9:30, 32;
10:6; 14:23; Galatians 2:16; 3:7–9, 11–12, 22, 24; 5:5; Hebrews 10:38) occurs
only in Habakkuk 2:4 in the LXX. It is
also rare in the writings of early post-apostolic Christiandom (but cf. Justin
Martyr’s Dialogue with Trypho
135: “[T]here are two seeds of Judah,
and two races, as there are two houses of Jacob: the one begotten by blood and
flesh, the other by faith and the Spirit” (du/o spe÷rmata ∆Iou/da, kai« du/o
ge÷nh, wJß du/o oi¶kouß ∆Iakw¿b: ton me«n e˙x aiºmatoß kai« sarko/ß: ton de«
e˙k pi÷stewß kai« pneu/matoß gegennhme÷non).
[ii] The believer is one who has the quality of being oJ e˙k pi÷stewß, Romans 4:16.
[iii] oJ e˙k pi÷stewß, Romans 3:26, 30; 4:16; Galatians 3:7-9; also Romans 5:1; Galatians 2:16; 3:22-24;
contrast 3:12.
contrast 3:12.
[iv] Romans 9:30-32; 10:6.
[v] In addition to Romans 12:3; 14:23; 15:13, note also 1
Corinthians 16:13; 2 Corinthians 1:24; 4:13; 5:7, for evidence that the entire
Christian life from justification to glory is a life of faith.
Corinthians 16:13; 2 Corinthians 1:24; 4:13; 5:7, for evidence that the entire
Christian life from justification to glory is a life of faith.
[vi] Galatians 5:5, e˙k pi÷stewß . . .
aÓpekdeco/meqa.
aÓpekdeco/meqa.
[vii] James 2:24.
[viii]
pa◊n de« o§ oujk e˙k pi÷stewß,
aJmarti÷a e˙sti÷,
Romans 14:23b.
pa◊n de« o§ oujk e˙k pi÷stewß,
aJmarti÷a e˙sti÷,
Romans 14:23b.
[ix] Romans 12:3, oJ Qeoß e˙me÷rise
me÷tron pi÷stewß.
me÷tron pi÷stewß.
[x] e˙k pi÷stewß ei˙ß pi÷stin—followed by kaqw»ß ge÷graptai, ÔO de« di÷kaioß e˙k pi÷stewß zh/setai. The significance of the “from faith to faith”
(e˙k pi÷stewß ei˙ß pi÷stin) is illuminated by “they shall go from
strength to strength” (poreu/sontai e˙k duna¿mewß ei˙ß du/namin, Psalm 84:7 (83:8,
LXX)); “they
have gone on from evil to evil” (e˙k kakw◊n ei˙ß kaka»
e˙xh/lqosan,
Jeremiah 9:2 (9:3, LXX)); “To the one we are
the savour of death unto death; and to the other the savour of life unto life”
(oi–ß me«n ojsmh qana¿tou ei˙ß qa¿naton, oi–ß
de« ojsmh zwhvß ei˙ß zwh/n, 2 Corinthians 2:16);
“But we all . . . are changed into the same image from glory to glory” (hJmei√ß de« pa¿nteß . . . thn aujth/n ei˙ko/na metamorfou/meqa
aÓpo do/xhß ei˙ß do/xan, 2 Corinthians 3:18);
classical parallels include Suetonius, Galba
14.1, where in abandoning one imperial choice after the next after the death of
Nero, “some demon” drove the soldiers “from treachery to treachery” (e˙k prodosi/aß ei˙ß prodosi/an).
(e˙k pi÷stewß ei˙ß pi÷stin) is illuminated by “they shall go from
strength to strength” (poreu/sontai e˙k duna¿mewß ei˙ß du/namin, Psalm 84:7 (83:8,
LXX)); “they
have gone on from evil to evil” (e˙k kakw◊n ei˙ß kaka»
e˙xh/lqosan,
Jeremiah 9:2 (9:3, LXX)); “To the one we are
the savour of death unto death; and to the other the savour of life unto life”
(oi–ß me«n ojsmh qana¿tou ei˙ß qa¿naton, oi–ß
de« ojsmh zwhvß ei˙ß zwh/n, 2 Corinthians 2:16);
“But we all . . . are changed into the same image from glory to glory” (hJmei√ß de« pa¿nteß . . . thn aujth/n ei˙ko/na metamorfou/meqa
aÓpo do/xhß ei˙ß do/xan, 2 Corinthians 3:18);
classical parallels include Suetonius, Galba
14.1, where in abandoning one imperial choice after the next after the death of
Nero, “some demon” drove the soldiers “from treachery to treachery” (e˙k prodosi/aß ei˙ß prodosi/an).
[xi] Romans 6:19; note the
contrast: w‚sper ga»r
paresth/sate ta» me÷lh uJmw◊n douvla thØv aÓkaqarsi÷aˆ kai« thØv aÓnomi÷aˆ ei˙ß thn aÓnomi÷an,
ou¢tw nuvn parasth/sate ta» me÷lh uJmw◊n douvla thØv dikaiosu/nhØ ei˙ß aJgiasmo/n, the latter being a description of the same
process of progressive sanctification as 1:17’s e˙k pi÷stewß
ei˙ß pi÷stin.
contrast: w‚sper ga»r
paresth/sate ta» me÷lh uJmw◊n douvla thØv aÓkaqarsi÷aˆ kai« thØv aÓnomi÷aˆ ei˙ß thn aÓnomi÷an,
ou¢tw nuvn parasth/sate ta» me÷lh uJmw◊n douvla thØv dikaiosu/nhØ ei˙ß aJgiasmo/n, the latter being a description of the same
process of progressive sanctification as 1:17’s e˙k pi÷stewß
ei˙ß pi÷stin.
[xii] Thus, pi÷stiß appears in Rom 1:5, 8, 12, 17; 3:3, 22,
25–28, 30–31; 4:5, 9, 11–14, 16, 19–20; 5:1–2, but then disappears until 9:30,
after which it appears again in 9:32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22–23;
16:26. The pisteu/w word group appears only in
6:8 between 5:2 and 9:30. The gap is
unmistakable when the entire group in Romans is examined: Romans 1:5, 8, 12, 16–17; 3:2–3, 22, 25–28,
30–31; 4:3, 5, 9, 11–14, 16–20, 24; 5:1–2; 6:8; 9:30, 32–33; 10:4, 6, 8–11, 14,
16–17; 11:20, 23; 12:3, 6; 13:11; 14:1–2, 22–23; 15:13; 16:22, 26.
25–28, 30–31; 4:5, 9, 11–14, 16, 19–20; 5:1–2, but then disappears until 9:30,
after which it appears again in 9:32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22–23;
16:26. The pisteu/w word group appears only in
6:8 between 5:2 and 9:30. The gap is
unmistakable when the entire group in Romans is examined: Romans 1:5, 8, 12, 16–17; 3:2–3, 22, 25–28,
30–31; 4:3, 5, 9, 11–14, 16–20, 24; 5:1–2; 6:8; 9:30, 32–33; 10:4, 6, 8–11, 14,
16–17; 11:20, 23; 12:3, 6; 13:11; 14:1–2, 22–23; 15:13; 16:22, 26.
[xiii]
e˙n Cristwˆ◊ˆ◊ appears once in Romans 1-5
(3:24), but becomes more frequent after the idea involved in union with Adam
and with Christ is set forth, although without the specific use of e˙n
Cristwˆ◊ˆ◊, in
5:12-21; thus, in the section 6:1-8:39
(where e˙n Cristwˆ◊ˆ◊ concludes the section in 8:39), and in the
subsequent portions of Romans, the phraseology grows very notably in abundance
(Romans 3:24; 6:11, 23; 8:1–2, 39–9:1; 12:5; 15:17; 16:3, 7, 9–10).
e˙n Cristwˆ◊ˆ◊ appears once in Romans 1-5
(3:24), but becomes more frequent after the idea involved in union with Adam
and with Christ is set forth, although without the specific use of e˙n
Cristwˆ◊ˆ◊, in
5:12-21; thus, in the section 6:1-8:39
(where e˙n Cristwˆ◊ˆ◊ concludes the section in 8:39), and in the
subsequent portions of Romans, the phraseology grows very notably in abundance
(Romans 3:24; 6:11, 23; 8:1–2, 39–9:1; 12:5; 15:17; 16:3, 7, 9–10).
[xiv] Thus, zwh/ and za¿w are central in 6-8, being found in 6:2, 4, 10–11, 13, 22–7:3; 7:9–10;
8:2, 6, 10, 12–13, 38—ÔO de« di÷kaioß e˙k pi÷stewß zh/setai.
Note the identification of Christ and His life with the believer and his
life through the suza¿w of 6:8. aÓnaza¿w is also found
in 7:9. The complete list of zwh/ texts
in Romans is: 2:7; 5:10, 17–18, 21; 6:4, 22–23; 7:10; 8:2, 6, 10, 38;
11:15. za¿w appears
in 1:17; 6:2, 10–11, 13; 7:1–3, 9; 8:12–13; 9:26; 10:5; 12:1; 14:7–9, 11.
8:2, 6, 10, 12–13, 38—ÔO de« di÷kaioß e˙k pi÷stewß zh/setai.
Note the identification of Christ and His life with the believer and his
life through the suza¿w of 6:8. aÓnaza¿w is also found
in 7:9. The complete list of zwh/ texts
in Romans is: 2:7; 5:10, 17–18, 21; 6:4, 22–23; 7:10; 8:2, 6, 10, 38;
11:15. za¿w appears
in 1:17; 6:2, 10–11, 13; 7:1–3, 9; 8:12–13; 9:26; 10:5; 12:1; 14:7–9, 11.
[xv] Note the transition from judicial righteousness to practical
righteousness in progressive sanctification in the use of the di÷kaioß word
group; contrast the uses in Romans
3:20–22, 24–26, 28, 30; 4:2–3, 5–6, 9, 11, 13, 22; 5:1, 7, 9, 17, 19, 21 with
those in Romans 6:7, 13, 16, 18–20.
righteousness in progressive sanctification in the use of the di÷kaioß word
group; contrast the uses in Romans
3:20–22, 24–26, 28, 30; 4:2–3, 5–6, 9, 11, 13, 22; 5:1, 7, 9, 17, 19, 21 with
those in Romans 6:7, 13, 16, 18–20.
[xvi] That is, the du/namiß . . . Qeouv . . . ei˙ß swthri÷an of 1:16 includes a
restoration by the Holy Spirit (8:9ff.) of the du/namiß to obey God lost in the Fall
(8:7-8, du/namai), and God’s exercise of du/namiß is absolutely and
unstoppably effectual in its purpose (cf. 8:38-39); see 15:13, 14, 19; 16:25.
restoration by the Holy Spirit (8:9ff.) of the du/namiß to obey God lost in the Fall
(8:7-8, du/namai), and God’s exercise of du/namiß is absolutely and
unstoppably effectual in its purpose (cf. 8:38-39); see 15:13, 14, 19; 16:25.
[xvii] Note the plentitude of
references to the pneuvma in Romans 8 (8:1–2, 4–6, 9–11, 13–16, 23, 26); the Holy Spirit is mentioned earlier in
Romans only in 1:4 and 5:5 (though the word pneuvma also appears in 1:9; 2:29;
7:6. After Romans 8, the Holy Spirit is
mentioned also in 9:1; 14:17; 15:13, 16, 19, 30; pneuvma appears also in 11:8; 12:11). The Holy Spirit as a Product and Gift of the
“in Christ” relationship, and as Producer of spiritual life, comes to the fore
in Romans 8. It should be noted that His
presence and work are a blessing possessed by all those in union with Christ in
Romans 8—nothing in the chapter limits His work to a minority of Christians or
to, say, those who affirm that they have entered into a post-conversion second
blessing or Higher Life experience.
references to the pneuvma in Romans 8 (8:1–2, 4–6, 9–11, 13–16, 23, 26); the Holy Spirit is mentioned earlier in
Romans only in 1:4 and 5:5 (though the word pneuvma also appears in 1:9; 2:29;
7:6. After Romans 8, the Holy Spirit is
mentioned also in 9:1; 14:17; 15:13, 16, 19, 30; pneuvma appears also in 11:8; 12:11). The Holy Spirit as a Product and Gift of the
“in Christ” relationship, and as Producer of spiritual life, comes to the fore
in Romans 8. It should be noted that His
presence and work are a blessing possessed by all those in union with Christ in
Romans 8—nothing in the chapter limits His work to a minority of Christians or
to, say, those who affirm that they have entered into a post-conversion second
blessing or Higher Life experience.
[xviii]
The passive plhrwqhØv in to dikai÷wma touv no/mou plhrwqhØv e˙n hJmi√n indicates that God is the
source of the fulfillment of the law—grace is the source of all in the
believer’s salvation and new covenant obedience. However, there is nothing in Romans 8:4 that
indicates that the believer’s progressive sanctification is vicarious or that
the believer does not himself act in the fulfillment of the law. In the similar syntax in John 17:13 (iºna
e¶cwsi thn cara»n thn e˙mhn peplhrwme÷nhn e˙n aujtoi√ß), God is certainly the One
who produces the fulillment, but the believers are actively joyful. Indeed, the syntax of the passive of plhro/w + e˙n + pronoun can even be
instrumental; cf. “this was Jesus, and
that the Scripture was fulfilled in/by Him,” Touvton ei•nai ∆Ihsouvn,
kai« peplhrw◊sqai e˙n aujtwˆ◊ thn Grafh/n, (Irenaeus, Against
Heresies 3:12:8).
The passive plhrwqhØv in to dikai÷wma touv no/mou plhrwqhØv e˙n hJmi√n indicates that God is the
source of the fulfillment of the law—grace is the source of all in the
believer’s salvation and new covenant obedience. However, there is nothing in Romans 8:4 that
indicates that the believer’s progressive sanctification is vicarious or that
the believer does not himself act in the fulfillment of the law. In the similar syntax in John 17:13 (iºna
e¶cwsi thn cara»n thn e˙mhn peplhrwme÷nhn e˙n aujtoi√ß), God is certainly the One
who produces the fulillment, but the believers are actively joyful. Indeed, the syntax of the passive of plhro/w + e˙n + pronoun can even be
instrumental; cf. “this was Jesus, and
that the Scripture was fulfilled in/by Him,” Touvton ei•nai ∆Ihsouvn,
kai« peplhrw◊sqai e˙n aujtwˆ◊ thn Grafh/n, (Irenaeus, Against
Heresies 3:12:8).
[xix] ∆Ioudai÷wˆ te prw◊ton kai« ›Ellhni. ›Ellhn appears in 10:12 after being
absent since early in Romans (1:14, 16; 2:9–10; 3:9), and ∆Ioudai√oß reappears also in 9:24,
10:12 after being absent since 1-3 (1:16; 2:9–10, 17, 28–3:1; 3:9, 29), while ∆Israh/l appears only in 9-11, but
there very frequently (9:6, 27, 31; 10:1, 19, 21; 11:2, 7, 25–26; note also e¶qnoß in 9:24, 30; 10:19;
11:11–13, 25, which had been absent since 1-4; e¶qnoß also reappears in 15-16 in
light of the content of those chapters, after being absent in 12-14). Since the receipt, or rejection, of salvation
(swthri÷a/sw¿ˆzw, 9:27; 10:1, 9–10, 13;
11:11, 14, 26) in its juridicial, renewing, and eschatological fullness is
under consideration in the chapters, the development from emphasis upon righteousness and consequently life found in the progression from
3:20-5:21 and 6:1-8:39 is no longer maintained.
Thus, pi÷stiß reappears (Romans 9:30, 32; 10:6, 8, 17; 11:20) along with pisteu/w (9:33; 10:4, 9–11, 14, 16)
frequently in the company of dikaiosu/nh (9:28, 30–31; 10:3–6, 10), while the fact that
receipt of righteousness brings life
is assumed rather than receiving continued emphasis (hence za¿w appears only in 9:26; 10:5,
in neither case of the life of the justified by faith). Note also the reappearance of eujagge÷lion/eujaggeli÷zw in 10:15–16; 11:28,
appearing earlier only in 1:1, 9, 15–16; 2:16.
absent since early in Romans (1:14, 16; 2:9–10; 3:9), and ∆Ioudai√oß reappears also in 9:24,
10:12 after being absent since 1-3 (1:16; 2:9–10, 17, 28–3:1; 3:9, 29), while ∆Israh/l appears only in 9-11, but
there very frequently (9:6, 27, 31; 10:1, 19, 21; 11:2, 7, 25–26; note also e¶qnoß in 9:24, 30; 10:19;
11:11–13, 25, which had been absent since 1-4; e¶qnoß also reappears in 15-16 in
light of the content of those chapters, after being absent in 12-14). Since the receipt, or rejection, of salvation
(swthri÷a/sw¿ˆzw, 9:27; 10:1, 9–10, 13;
11:11, 14, 26) in its juridicial, renewing, and eschatological fullness is
under consideration in the chapters, the development from emphasis upon righteousness and consequently life found in the progression from
3:20-5:21 and 6:1-8:39 is no longer maintained.
Thus, pi÷stiß reappears (Romans 9:30, 32; 10:6, 8, 17; 11:20) along with pisteu/w (9:33; 10:4, 9–11, 14, 16)
frequently in the company of dikaiosu/nh (9:28, 30–31; 10:3–6, 10), while the fact that
receipt of righteousness brings life
is assumed rather than receiving continued emphasis (hence za¿w appears only in 9:26; 10:5,
in neither case of the life of the justified by faith). Note also the reappearance of eujagge÷lion/eujaggeli÷zw in 10:15–16; 11:28,
appearing earlier only in 1:1, 9, 15–16; 2:16.
[xx] dia» tw◊n oi˙kti÷rmwn touv Qeouv in 12:1 refers back to
9:15, ∆Eleh/sw o§n a·n e˙lew◊, kai« oi˙kteirh/sw o§n a·n
oi˙ktei÷rw.
9:15, ∆Eleh/sw o§n a·n e˙lew◊, kai« oi˙kteirh/sw o§n a·n
oi˙ktei÷rw.
[xxi] In Romans 15:13, oJ de« Qeoß thvß
e˙lpi÷doß plhrw◊sai uJma◊ß pa¿shß cara◊ß kai« ei˙rh/nhß e˙n twˆ◊ pisteu/ein, ei˙ß
to perisseu/ein uJma◊ß e˙n thØv e˙lpi÷di, e˙n duna¿mei Pneu/matoß ÔAgi÷ou, the e˙n twˆ◊ pisteu/ein of Romans 15:13 indicates the means (cf. pg. 145, A Grammar of New Testament Greek, vol.
3, Nigel Turner) by which the saints are filled with joy and peace, just as the
e˙n duna¿mei Pneu/matoß ÔAgi÷ou indicates means. Both the Divine power and the human
responsibility in sanctification are seen in the parallel e˙n phrases,
while Paul does not affirm that they have equal ultimacy. While e˙n twˆ◊ + infinitive is more commonly used for
contemporaneous time than for means, the parallelism with e˙n duna¿mei Pneu/matoß ÔAgi÷ou supports means (cf. also 15:19, e˙n
duna¿mei Pneu/matoß Qeouv). Furthermore, even if one
wished to affirm that e˙n twˆ◊ pisteu/ein indicates contemporaneous
time, the fact that the filling takes place at the time of the believing would
support that belief is in some sense a condition of being filled with joy and
peace. The spiritual life of Divinely
produced joy and peace received by means of faith is part of what is involved
in the life that the just have by faith (Romans 1:16-17), as Romans 15:13 is
the logical conclusion to the main body of the letter that began in 1:16. Compare 1 Peter 1:8.
e˙lpi÷doß plhrw◊sai uJma◊ß pa¿shß cara◊ß kai« ei˙rh/nhß e˙n twˆ◊ pisteu/ein, ei˙ß
to perisseu/ein uJma◊ß e˙n thØv e˙lpi÷di, e˙n duna¿mei Pneu/matoß ÔAgi÷ou, the e˙n twˆ◊ pisteu/ein of Romans 15:13 indicates the means (cf. pg. 145, A Grammar of New Testament Greek, vol.
3, Nigel Turner) by which the saints are filled with joy and peace, just as the
e˙n duna¿mei Pneu/matoß ÔAgi÷ou indicates means. Both the Divine power and the human
responsibility in sanctification are seen in the parallel e˙n phrases,
while Paul does not affirm that they have equal ultimacy. While e˙n twˆ◊ + infinitive is more commonly used for
contemporaneous time than for means, the parallelism with e˙n duna¿mei Pneu/matoß ÔAgi÷ou supports means (cf. also 15:19, e˙n
duna¿mei Pneu/matoß Qeouv). Furthermore, even if one
wished to affirm that e˙n twˆ◊ pisteu/ein indicates contemporaneous
time, the fact that the filling takes place at the time of the believing would
support that belief is in some sense a condition of being filled with joy and
peace. The spiritual life of Divinely
produced joy and peace received by means of faith is part of what is involved
in the life that the just have by faith (Romans 1:16-17), as Romans 15:13 is
the logical conclusion to the main body of the letter that began in 1:16. Compare 1 Peter 1:8.
[xxii]
The e˙n duna¿mei Pneu/matoß ÔAgi÷ou of 15:13 also ties back to
the “power of God,” the du/namiß . . . Qeouv, of 1:16;
note the references to du/namai at 15:14 and the end of the epistle in 16:25.
The e˙n duna¿mei Pneu/matoß ÔAgi÷ou of 15:13 also ties back to
the “power of God,” the du/namiß . . . Qeouv, of 1:16;
note the references to du/namai at 15:14 and the end of the epistle in 16:25.
[xxiii]
A i˚erourge÷w of to
eujagge÷lion touv Qeouv; note also leitourgo/ß; cf. Hebrews 8:2; Ezra
7:24; Nehemiah 10:39; Isaiah 61:6 (LXX).
A i˚erourge÷w of to
eujagge÷lion touv Qeouv; note also leitourgo/ß; cf. Hebrews 8:2; Ezra
7:24; Nehemiah 10:39; Isaiah 61:6 (LXX).
[xxiv]
eujpro/sdektoß; cf. 1 Peter 2:5, Ye also,
as lively stones, are built up a spiritual house, an holy priesthood, to offer
up spiritual sacrifices, acceptable to God by Jesus Christ, kai«
aujtoi« wJß li÷qoi zw◊nteß oi˙kodomei√sqe oi•koß pneumatiko/ß, i˚era¿teuma
a‚gion, aÓnene÷gkai pneumatika»ß qusi÷aß eujprosde÷ktouß twˆ◊ Qewˆ◊ dia»
∆Ihsouv Cristouv.
eujpro/sdektoß; cf. 1 Peter 2:5, Ye also,
as lively stones, are built up a spiritual house, an holy priesthood, to offer
up spiritual sacrifices, acceptable to God by Jesus Christ, kai«
aujtoi« wJß li÷qoi zw◊nteß oi˙kodomei√sqe oi•koß pneumatiko/ß, i˚era¿teuma
a‚gion, aÓnene÷gkai pneumatika»ß qusi÷aß eujprosde÷ktouß twˆ◊ Qewˆ◊ dia»
∆Ihsouv Cristouv.
[xxvi]
Romans 15:18-19 indicates that the uJpakoh/ e˙qnw◊n, lo/gwˆ kai« e¶rgwˆ, was a product of
the mediate agency of Paul’s apostolic ministry e˙n duna¿mei
shmei÷wn kai« tera¿twn and the ultimate agency of the Spirit, e˙n duna¿mei Pneu/matoß Qeouv.
Romans 15:18-19 indicates that the uJpakoh/ e˙qnw◊n, lo/gwˆ kai« e¶rgwˆ, was a product of
the mediate agency of Paul’s apostolic ministry e˙n duna¿mei
shmei÷wn kai« tera¿twn and the ultimate agency of the Spirit, e˙n duna¿mei Pneu/matoß Qeouv.
[xxvii]
The offering of 15:25-33 and the holy
actions mentioned in the people listed in 16:1-24 are examples of the holy
sacrifices that the almighty grace of God produces in those justified and
regenerated; they are specific
manifestations of what the renewed life of those who have become just by faith
looks like.
The offering of 15:25-33 and the holy
actions mentioned in the people listed in 16:1-24 are examples of the holy
sacrifices that the almighty grace of God produces in those justified and
regenerated; they are specific
manifestations of what the renewed life of those who have become just by faith
looks like.
[xxviii]
The continuity and development from 1:16-17
to 15:13-16 (cf. 17-20) and 16:25-27 is clear.
The continuity and development from 1:16-17
to 15:13-16 (cf. 17-20) and 16:25-27 is clear.
CAN MEN, TODAY, BE SAVED LIKE ENOCH?
Did you ever notice that the hydrophobic believers in Jesus want to be saved like the thief on the cross? Their argument is the thief was not baptized in water, and was still saved. Thief proponents fail to mention that the thief was also saved without being born of the Spirit. The Holy Spirit of promise had not been given at that time. So the logical conclusion would be that men, today, can be saved without being born of water and the Spirit. (John 3:5 Jesus answered and said to him, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.")
The question is why do men, today, not petition to be saved like Enoch?
Genesis 5:24 Enoch walked with God; and he was not, for God took him.
1.Enoch did not believe Jesus was the Son of God. Was Enoch saved? YES.
2. Enoch did not confess that God raised Jesus from the dead. Was Enoch saved? YES.
3. Enoch was not baptized in water. He was not immersed for the forgiveness of sins. Was Enoch saved? YES.
4. Enoch did not believe that Jesus shed His blood on the cross so he could have his sins washed away. Was Enoch saved? YES.
5. Was Enoch born of the Spirit? No. The Holy Spirit of promise was not given until the Day of Pentecost. Was Enoch saved? YES.
WAS ENOCH SAVED? YES.
Can men, today, be saved like Enoch? ABSOLUTELY NOT.
Men, today, can only be saved by meeting the terms for pardon under the New Covenant; also know as the New Testament, the New Will, the New Agreement, the New Promise.
THE THIEF ON THE CROSS
Luke 23:39-43…And He said to him, :Truly I say to you, today you shall be with Me in Paradise."
1. The thief believed Jesus was the Christ. Was the thief saved?YES.
2. The thief repented. (He turn from sin and turned toward God). Was the thief saved? YES.
3. The thief did not confess that God had raised Jesus from the dead. Was the thief saved? YES.
4. The thief was not immersed in water for the forgiveness of his sins. Was the thief saved? YES.
5. The thief was not born of the Spirit? The thief did not receive the gift of the Holy Spirit. Was the thief saved? YES.
WAS THE THIEF SAVED? YES.
Can men, today, be saved like the thief on the cross?ABSOLUTELY NOT. Men, today, can only be saved by meeting the terms of pardon under the New Covenant.
The New Covenant came into effect after the death of Jesus, on the Day of Pentecost.
Hebrews 9:16-17 For where a covenant is, there must of necessity be the death of the one who made it. 17 For a covenant is valid only when men are dead, for it is never in force while the one who made it lives.
MEN,TODAY, CANNOT BE SAVED LIKE ENOCH NOR SAVED LIKE THE THIEF ON THE CROSS. ENOCH AND THE THIEF WERE NOT SAVED UNDER THE NEW COVENANT.
Note: The book of Acts contains several conversions that took place under the New Covenant. There is no record of anyone saying.
A. I do not have to believe that Jesus is the Son of God.
B. I do not have to be born of water and the Spirit.
C. I do not have to confess that Jesus was resurrected from the grave by God in order to be saved.
D. I do not have to be immersed in water in order to be saved.
E. I do not have to repent, (Turn from sin and turn to God), in order to be saved.
IN ORDER TO BE SAVED UNDER THE NEW COVENANT; WHICH STARTED ON THE DAY OF PENTECOST. YOU NEED TO MEET THE TERMS FOR PARDON.
FAITH: John 3:16
REPENTANCE: Acts 2:38
CONFESSION: Romans 10:9-10
BAPTISM: Acts 2:38, 1 Peter 3:21, Mark 16:16
YOU CANNOT BE SAVED LIKE ENOCH!
(All Scripture quotes from:NEW AMERICAN STANDARD BIBLE)
YOU ARE INVITED TO FOLLOW MY CHRISTIAN BLOG. http"//steve-finnell.blogspot.com
Steve,
Your comment has practically nothing to do with the content of the post. Did you even read the post? Or is your comment really nothing but an attempt to drive people to visit your blog, so that they can hear your false gospel of baptism for heaven?
You have now posted several of these sort of unrelated, "please come visit my blog" type comments on my series on the just shall live by faith. If you wish to argue for your false gospel in The comment section of my posts, could you at least indicate even a little bit of desire to interact with what the post is actually about?
While ridicule and slander, such as saying that those who believe salvation is by faith alone are "hydrophobic," may seem a good argument to you, if you actually wish to interact with what the Bible actually teaches, please read the book that I've written on the specific question of whether all the unbaptized are damned, as you believe, or whether that is a false gospel, here:
http://faithsaves.net/heaven-only-for-the-baptized-the-gospel-of-christ-vs-baptismal-regeneration/
And please stop using the comment section of my posts as a bulletin board to try to direct people to your blog so you can promote your damnable heresy of justification by baptism.
Then again, perhaps it is not surprising that there is so little evidence of interaction with the content of my post, Steve, when your comment evidences very little interaction with the content of the passages of God's Word you yourself reference. You will use Christ's evangelizing Nicodemus in John three to prove a plan of salvation that allegedly did not exist until after the resurrection, although Christ spoke the words in John 3:5 several years before the resurrection and rebuked Nicodemus for not having been born again in the way he explained. The thief on the cross also died after the Lord Jesus did, and he did believe in the resurrection, and even confessed it, saying to the dying Savior, "when" Christ would come in his kingdom, etc., a declaration that required the resurrection.
Steve, repent and believe the true gospel, and then reject your false religion and unite yourself with a true church by baptism. And please stop using the "What is Truth?" Blog comment section as a bulletin board to spread false doctrine that is not even related to the content of my posts.