certainty of our salvation is seen in vs.12-21 in which Paul cites Adam and Christ as the two federal heads— Adam the head of the old race, and Christ, the head of the new. As our identification with Adam inevitably means sin and death, so the believ er’s identification with Christ inevita bly issues in righteousness and life. “For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ” (v.17). V. SALVATION FROM THE POWER OF SIN (chs.6-8). Having proven that the sinner’s guilty past has been fully covered, and that his future is assured, the in spired apostle now turns to the very practical question of our present, and deals with the secret of victory over known sin. Out of the statement in 5:20, “Where sin abounded, grace did much more abound” arises the ques tion: "Shall we continue in sin, that grace may abound?” (6:1). The an swer is an emphatic “God forbid.” The believer is not to continue in the realm of sin because it is utterly in compatible with his relation to Christ. In and with Christ, he died to sin and was raised to walk in newness of life. He is now to reckon (count) himself dead to sin and alive unto God in Christ (6:11), and to yield himself and the members of his body as instru ments of righteousness (6:13). Sin is not to have dominion over the believer because he is not under law, but under grace (6:14). This brings forth the inquiry: “Shall we sin be cause we are not under the law, but under grace?” Again comes the em phatic “God forbid.” The believer is not to commit acts of sin because they lead to bondage and death; this is not the portion of the real believer in Christ, who has liberty and life. This verse 14 should be carefully studied. Sin is not to have dominion over the believer because he is now living un der grace. Being under grace is no warrant for sinning. Indeed, when the grace of God is allowed to fully operate, deliverance from sin is the assured outcome (cf. Titus 2:11-14). Ch.7 takes up the believer’s relation to the law. It is first pointed out that in Christ he died to the law that he should serve in newness of the spirit (7:1-6). Then the question is raised "is the law sin?” The answer is in the negative; on the contrary, the law is the revealer of sin (7:7-13). It is then made clear in 7:15-24 that the law is utterly impotent to deal with the power of sin. (It is suggest ed that the student underscore every occurrence of the personal pronoun “I” as it appears in these verses.) This accounts for the bitter wail of frus tration which runs through this sec- OCTOBER, 1946
tion, for defeat is always the outcome of the Christian’s own efforts to over come sin. The cry is always the same: “O wretched man that I am! who shall deliver me?” Thank God, there is an answer to that question: “I thank God through Jesus Christ our Lord” (7:25). In Him we have deliv erance from the guilt of sin and from its power. In ch.8 we find an altogether differ ent atmosphere; no longer is there the futile struggle of “I,” but rather the invigorating and victorious realm of the Holy Spirit. The student should underscore every reference to the Spir it found in this chapter. Lack of space prevents exposition of this won derful chapter, but the prayerful, con stant reading and meditating upon this portion will bring great blessing. The chapter begins with “no condem-
How do we explain the setting aside of this God-chosen nation? As the great commentator Godet points out, the problem in this division is how God could reject those whom He has elected. This is answered thus: God preserves His entire liberty, ch.9. God shows that Israel’s sin is the true explanation, ch.10. God vindicates His action by fore telling future consequences, ch.ll. In connection with ch.ll, it should be noted that Israel’s rejection is not complete —there is now a remnant of believers (vs.1-10). Israel’s rejection is not final— they are yet to be re stored (vs.11-32). VII. THE PRACTICAL OUTWORKING OF THIS SALVATION (12:1-15; 13). “After doctrine comes duty; after revelation is responsibility; after prin ciples, practice. When the soul has entered into the true Christian rela tion of union with Christ, as taught in the earlier chapters, his life will run along the lines laid down in the section which is now to be consid ered.”—Dr. Thomas. The practical outworking of this salvation is seen in various relation ships: 1. In relation to God—complete con secration (12:1,2). 2. In relation to service (12:3-8). 3. In relation to one’s fellow men, both believers and unbelievers (12:9- 21 ). -, 4. In relation to civil authorities (13:1-7). 5. In relation to fellow citizens (13:8-10). 6. In relation to one’s personal life (13:11-14). 7. The relation between the weak in faith and the strong (14:1-13;15). This attitude is briefly this: First, the weak in faith whose conscientious scruples will not permit him to do things which in themselves are not wrong, is not to sit in judgment upon the stronger brother. Second, the strong in faith is not to use his lib erty in such a way as to cause the weaker brother to stumble. VIII. THE CONCLUSION (15:14-16,27). In this section Paul deals with vari ous matters, mostly personal. It is packed full of helpful statements and suggestions, and should be given very careful study. In order that the reader may be en couraged to make a thorough study of this book, we conclude this article with this quotation from Dr. W. H. Griffith Thomas: “This may be said without the slightest qualification, and certainly without the faintest fear of contradic tion, that a Christian life nourished on the Epistle to the Romans will never lack the three great requisites of clear perception, strong conviction, and definite usefulness.” 9
Dr. John A. Hubbard nation” and ends with “no separa tion.” In between these two experi ences lies 8:28: “We know that all things work together for good to them that love God, to them who are the called according to his purpose.” VI. THE RELATION OF THIS SALVA TION TO THE JEW AS A NATION (chs.9-11). Here Paul takes up and develops more fully the theme of 3:1-8. This was a matter of as vital importance in Paul’s day as in ours. The Gospel preached by Paul seemed to contra dict God’s plan for the Jew as revealed in the Old Testament, since the prom ises to the Jew were not fulfilled in the Church. The Jews were to be a separate, distinct people. Paul’s Gos pel did away with all distinctions, making the Jew and Gentile one. The Jew was promised a universal king dom. The Church is not a kingdom and it is not universal. Its Head, Jesus, is despised and rejected, and has but comparatively few followers.
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