Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER NINE (Lesson IV)

Bible teacher H. A. Ironside takes note that there are differences of opinion among theologians and scholars as to the exact meaning of verse 3. Did Paul really mean to say that there were times when he had actually wished, if possible, to be separated from Christ if it meant he could have saved the unbelieving Jews from their fate of eternal alienation from God? Are we to believe that he would have really gone through with it? Or should we take this as Paul’s way of saying that he empathizes with those Jews who are earnestly seeking the truth, but in the process have mistakenly rejected Jesus of Nazareth as the true Messiah?

Paul should know, for at one time he himself thought and believed the way the Jews did. So back then, it didn’t matter that Christians believed that the curse of his unbelief had separated him from Christ. If we were to accept this view, we can see Paul expressing here the intensity of his compassion for the unconverted Jews. However, if we take the previously stated opinion of it being only an impossible wish, that would put Paul on the same level with Moses, who cried: “If you will only forgive their sin – but if not, then erase my name from the record you have written!”¹ But in the end, whichever view we subscribe to, it should give us a deep sense of Paul’s painful heartbreak for his fellow Jews who would be forever lost.²

Charles Hodge says that the common interpretation given to this verse, which seems most natural, is this: I am deeply grieved in my heart for my fellow Jews. If I could wish anything, my desire would be that I myself could be made a curse and separated from Christ if it helped them to believe. Yes, I would be willing to be regarded and treated as nonredeemable. That is, someone has a curse placed on them that could not be removed just for their sake. Hodge believes that this should be agreed to among most scholars as the logical way to interpret what Paul says here. The only objection that might be valid is that such a desire to be made a curse is inconsistent and incompatible with the Apostle’s character.³

Let’s put this in modern language. If you saw your daughter lying on the ground after jumping from the window of a 40 story building, you might say to the person next to you, “If I could, I’d go up there right now and jump in her place so she comes back alive and continues to live.” Both you and the person you are speaking to know that doesn’t make sense. You are only wishing for something impossible to become possible. This was what Paul was doing. He knew that there was really nothing that could do to save his fellow Jews unless the Holy Spirit brought them to Jesus Christ.

In his sermon on this subject, Charles Spurgeon advises his listeners that they must not measure these words of Paul by any exact grammatical rule. They must be understood as being spoken out of the depths of a grieving, loving heart. Furthermore, when Paul speaks of having such a bereaved heart, it must not be evaluated by the laws of human logic. Such grief-stricken hearts have immeasurable feelings. His anguish overseeing his fellow countrymen facing eternal separation from God, made him wish there was a way he could take that curse upon him if it meant the whole nation of Israel could be saved. In other words, his love for them was modeled after Christ’s love for this world.

Of course, that was impossible. No one understood that better than Paul. There could be only one Substitute and one Sacrifice for sinners, and His name was Jesus. He only mentioned this impossible task as a way of showing how dearly he loved his fellow Jews. It was on their account he carried such heaviness and continual sorrow in his heart. So Spurgeon asked his congregation if they felt that same concern for the lost citizens of their country? If they are not yet saved, do they wonder if there is anything they can do to bring them to salvation? Are they concerned enough about them to do what it takes to get the Gospel to them? He is convinced that once their hearts are brought to this same level of agony about their souls, such love may soon be the reason that those they grieve for are saved.⁴

Spurgeon believes that many Jews hated Paul intensely because, in their eyes, he was an apostate from the true faith in that he became a follower of Jesus of Nazareth, the false Messiah. Yet, in spite of their feelings toward him, Paul was still willing, as it were, to put his own salvation on hold if by so doing so the Jews might come to their senses and accept Jesus as their Savior and Messiah. We should not be surprised that Paul would express such an impracticable task to help his fellow Jews. After all, we have at one time or another said to a neighbor or friend, “I’ll do anything you want, there’s nothing I won’t do to help you out. Just give me a call, day or night.” We know it’s not possible even as we say it. But we are only trying to express the depth of our concern for them. That’s what Paul was doing here.

F. F. Bruce believes that the situation in the church in Rome requires us to put this statement in context. The first set of believers in Rome were most likely Jews converted while in exile due to emperor Claudius’ expelling them from Rome. Once they returned, the church begins to grow and now they were becoming outnumbered by Gentile members. It is possible that there was a tendency among the Gentiles to regard their Jewish brethren as having been mercifully rescued from a backslidden nation that was still stuck in an outdated religion practicing outmoded customs. On the other hand, it may also have been that some of the Jewish converts grew to resent Gentile slurs made against them.

In order for the Jewish members of the church to stress the need for solidarity with their fellow Gentile believers, they tried to get them to understand the special place they held in the church as authentic children of Abraham. In fact, they may have gone so far as to underestimate those particular features of Christian faith alone which should forge a faith alliance between all believers. They failed to consider these bonds as something stronger that bound them in faith to their Gentile brethren in the spirit, than the connection they had with their Jewish brethren in the flesh. Paul tried to use his wisdom in showing both sides the parts played by both Jews and Gentiles in the saving purpose of God.⁵

One Messianic Jewish scholar looks at Paul’s situation and believes that Paul still considered most Jews who had not yet accepted Yeshua as Messiah as his brethren in the flesh. There were, after all, God’s chosen people even if they continued in unbelief. The writer also points out that the Torah is mentioned in a positive light as a gift from God to Israel. Paul did not fail to reiterate that Yeshua the Messiah was a Jew, promised to the Jews. Paul rooted such comments in the writing of the Prophets which make clear that Israel will always remain God’s chosen people.⁶ Then, Paul’s words about being put under a curse for the sake of his fellow Jews might be compared to those of Moses. It was Moses who prayed for Israel after they had grievously sinned against God, and wished himself to be made a curse if God did not let them repent⁷.⁸

Verses 4-5: They are the people of Israel, God’s adopted children. The Shekinah glory has been with them, the covenants are theirs, the giving of the Law of Moses, the Temple worship, and His promises; the great Patriarchs are theirs; and out from them, as far as the earthly family is concerned, came the Messiah, who is over all things. Praise the LORD forever! Amen.

It is clear that Paul did not turn his back on his people, only their corrupt views of what God actually said to them through Moses, the prophets, and finally through His Son. He echoed what the Psalmist said: “How good God is to Israel.”⁹ And just like the Psalmist, Paul too felt the Jews had lost their balance and were on the edge of the cliff that spelled eternal doom. It was so sad, because as God told them through Isaiah: “But as for you, O Israel, you are mine, my chosen ones; for you are Abraham’s family, and he was my friend.”¹⁰ It seems they were unconcerned that God had once said: “Listen to me, all Israel who are left; I have created you and cared for you since you were born. I will be your God through all your lifetime, yes, even when your hair is white with age. I made you and I will care for you. I will carry you along and be your Savior.”¹¹ And although the Savior had come, they turned away and rejected Him. How sad!

It is necessary at this point to chronicle the relationship between the children of Israel and God as their heavenly Father. We know that Abraham was a Chaldean, a race tied to Noah’s son, Shem. Rabbi Judah ben Bezalel Löw, who was also known as Maharal of Prague (1520–1609) explains that the Chaldeans were mostly descendants of Assur (a son of Shem, see Genesis 10:22) but were called “Chaldeans” because the descendants of Kesed conquered them.¹² It was through Abraham’s son Isaac that Jacob was born. Jacob received Isaac’s blessing, although by false means, but it was Jacob who wrestled with the angel and his name was changed to Israel. So Jacob’s son’s were the ones who went into Egypt to avoid the famine in the land of Canaan where they were living. It was there that God raised up a deliverer named Moses, who would return to lead them out of their bondage, back to the land they came from, which God had promised to Abraham. That’s why it is called the Promised Land.

To the Egyptians, these Hebrews, an Aramaic term meaning, “wanderers” were immigrants who had once achieved a high status under Joseph’s leadership, but had fallen back to being an underclass of slaves. But when Moses was sent by God back to lead them to freedom, He told Moses to deliver this final warning to Pharaoh: “You are to tell Pharaoh: ‘Adonai says, “Isra’el is my firstborn son.”’”¹³ Israel was God’s son, not by birth, but by adoption. That’s the way Paul describes them here in this verse. Calling Israel His firstborn son was repeated to the prophet Jeremiah.¹⁴ Then later on, through the prophet Hosea, God said: “When Isra’el was a child, I loved him; and out of Egypt I called my son.”¹⁵ It is also noted, that after Joseph and Mary escaped to Egypt to avoid the murdering of the innocents by King Herod. When Matthew’s Gospel was written, as this story of their escape is told, Matthew quotes this verse in Hosea as also applying to Jesus.¹⁶

Not too long ago I saw this quote: “To be good is not enough; a person must be good for something.”¹ It reminded me of another quote; “If you don’t stand for something, you’ll fall for anything.”² The point of both quotes seem to be quite obvious: If you are going to count for anything in this life in order to be significant in other people’s lives, you must commit to something. That can be anything from being the best worker at your place of employment to being a person of your word. To put this another way, if you said it, you meant it and will stick by it.

But there is no area of our lives where this virtue is more important than in our spiritual life. If we say we believe in the Bible that it is the Word of God, then we must commit to it in every area of our lives – in word and in deed. If we claim to be a follower of Jesus Christ, then our character and tendencies must be Christ-like. If we just begin with our Lord’s beatitudes in Matthew 5, that would be an excellent start.

After all, it’s how we want to be known among our family, friends, acquaintances, and even strangers that really counts. Do they see anything in us that convinces them that we are what we say we are; that we’re going to do what we say we’ll do. Just remember, if we claim to be a Christian and then don’t live up to what we claim, we not only embarrass ourselves, but we bring shame on His holy name. – Dr. Robert R Seyda.

YOU DON’T NEED TO BE A GENIUS TO TALK TO GOD

I found this story that has been around for about 25 years. Unless the young author was attending a Christian Academy, there’s little chance it would have been an assignment in a public school. Also, the way boys in third grade talk and write, this must have been edited by an adult to correct all the spelling errors and incomplete grammar. But it still doesn’t change the message.

The story was supposedly told by an eight-year-old boy named Danny Dutton, who attended third grade in Chula Vista, CA. As a homework assignment, he was asked to explain who God was. The following is what he included in his explanation:

One of God’s main jobs is making people. He makes them to replace the ones that die so there will be enough people to take care of things on earth. He doesn’t make grownups, just babies. I think because they are smaller and easier to make. That way he doesn’t have to take up his valuable time teaching them to talk and walk. He just leaves that to their mothers and fathers.

God’s second job is listening to prayers. An awful lot of this goes on, since some people, like preachers and things, pray more than just their bedtime prayers. God is so busy I don’t think he even has time to listen to the radio or watch TV. Because he hears everything, there must be a terrible lot of noise in his ears, unless he has thought of a way to turn it off. God sees everything and hears everything and is everywhere which keeps Him pretty busy. So you shouldn’t go wasting his time by going over your mom and dad’s head asking for something they said you couldn’t have.

I was told that atheists are people who don’t believe in God. I don’t think there are any in Chula Vista. At least there aren’t any who come to my church. Jesus is God’s Son. He used to do all the hard work like walking on water and performing miracles and teaching people who wanted to learn about God. But some didn’t want to hear him preach, and they got mad and they put him on a cross. But he was good and kind, like his father in heaven, and so he told his father that they didn’t really know what they were doing and to forgive them, and God said O.K.

His father up in heaven appreciated everything that he had done and all his hard work on earth so he told him to come on back home up in heaven, that he could stay there. So he did. And now he helps his father out by listening to all the prayers and seeing all the things which need to be taken care of. There are even some things he takes care of himself without having to bother God. Like a secretary, only more important. You can pray anytime you want and he will help you get things worked out.

That’s why we should always go to church on Sunday because it makes God happy, and if there’s anybody you want to make happy, it’s God. Don’t skip church or do something you think will be more fun like going to the beach. This is wrong. And besides, the sun doesn’t come out at the beach until noon anyway.

If you don’t believe in God like an atheist does, you will be very lonely, because your parents can’t go everywhere with you, like to camp, but God can. It is good to know He’s around you when you’re scared, in the dark or when you can’t swim and you get thrown into really, really deep water by big kids.

But, you don’t need to keep asking God to do things for you, you can do things for him too. I figure God put me here and he can take me back anytime he wants. And that’s all I know about God

Needless to say, such a composition would make the parents of any eight-year-old boy proud. But the simple truths contained in this narrative are indisputable, even when they come from the thought process of a young child. After-all, Jesus did say that some fantastic things will come out of the mouth of babes. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER NINE (Lesson III)

Reformer Martin Luther sees Paul’s motive quite differently than these early church writers. He believes that Paul is trying to win back the confidence of his fellow Jews. As far as they were concerned, Paul’s actions and message since his conversion gave them no reason to believe that he had any interest in their salvation. In fact, the Gospel he preached seemed to be an attempt to destroy their faith and salvation in keeping the Law. Since none of this was true, it caused Paul great sorrow and he wanted them to know how he really felt. However, their stubbornness and unwillingness to change confirmed what he already knew as a former Jew himself. They were convinced that righteousness will be given as a prize to the one that runs the race. They don’t see it as a merciful gift from God; a person is more than capable of earning their salvation.¹ It doesn’t surprise Luther that Paul wished he could give up his life for his people, it goes with what he told the Corinthians: “As for me, I will most gladly spend everything I have and be spent myself for your sakes. If I love you more, are you going to love me less for doing so?²”³

John Calvin says that what bothered Paul the most was their hell-bent attitude on not changing and giving up good works and seizing faith as the way to salvation. This caused him great anguish and he wanted to express that to them. Yet, Paul had to admit that this was all planned by God. This teaches us that we can be obedient to being what God wants us to be, but it shouldn’t prevent us from grieving for those who are lost, especially our own family or nation. Although we know they are doomed by God’s fair and equal justice, still, we should not give up on trying to win them to His saving grace.

We must never forget that the mind and will of any person can still be influenced by two things. First, when we look at the lost and know that it is their lot to be judged as sinners, in the end, we can console ourselves because it is God’s decision. But secondly, when we look at the evil they are in we can empathize with the heartache and sorrow they are going through. Calvin echoes what Martin Luther had to say about Paul’s perceived attitude here: “Whoever laughs at his neighbor’s loss and delights in it, while saying that he loves him, adds to their envy a lie.”⁴ Calvin feels that people are deceived when they say that the godly should have no compassion and be calloused toward those who are bound for destruction so that they will not be in danger of going against God’s will.⁵

But Calvin was not finished. As he sees it, Paul could not have presented a greater expression of true love than by what he did here. It is surely perfect love that causes anyone to give up their life for a friend. But to this Paul adds another word, “anathema,” which means being denounced and have the most abhorrent and disgraceful evil wished upon you. This not only speaks about dying at a young age with swift sentencing to eternal punishment. And for Paul, nothing could be worse or carry out such anathema than to be forever separated from Christ.

Once one is separated from Christ, they are then permanently excluded from the hope of salvation. This was certainly proof of Paul’s ardent love for his fellow Jews. But here is what hurt the most, what they may wish upon him as anathema, was already something coming their way. And Paul only considered taking their anathema upon himself was that he might thereby deliver them from their destiny of everlasting punishment into everlasting life. We should not object to Paul’s willingness to say these things even though he knew that his salvation was secure in being chosen by God. That meant his salvation could not fail. It also did not mean that his passion and love for his fellow Jews was something said in haste and that he did not really mean it.⁶

In response to Paul’s confession of the heaviness of heart over the plight of the Jews, John Bengel remarked that when it comes to spiritual things, the deepest grief and highest joy may coexist in the same heart. Paul was sure that his fellow Jews were excluding themselves from the many blessings he had already spoken of. At the same time, he made it clear that what he was saying about their lost state was not done in a spirit of hostility.⁷ Ministers and teachers will often find that when they must call sin for what it is and make clear what the punishment will be, while they speak with a sense of authority, they do so with the voice of compassion, not condemnation.

Bengel then goes on to say that sometimes words can not fully express the emotions we hold within us. That’s because we often have mixed emotions. There are times when the most dedicated servant of God can pray a prayer such as Paul does here. But those who are still young in faith and immature in the ways of the Spirit would find it impossible to do the same. When we look back on Moses and Paul, it’s not easy to estimate the measure of love they had for those around them. It certainly showed in what they were willing to do on their behalf of they fellowman. For those of us with limited powers of reason, it’s hard to grasp, as a child cannot fully comprehend, the courage of such heroes. What makes Moses and Paul so extraordinary is that there were able to perform such acts as these at any time they chose.⁸ No doubt this is why Jesus told His disciples to go back to Jerusalem and wait until they were endued with power from on high, for He knew they couldn’t do what He was asking them to do without the help of the Spirit.⁹

Adam Clarke touches on the difficulty of understanding what Paul says here. He admits that there are very few passages in the New Testament that have puzzled critics and commentators more than this. When taken in the literal sense, Paul wishing for anathema to come on him was absurd. No person in their right mind would ever contemplate such a thought. Who could themselves to be eternally damned in order to save those who might not want to be saved at all? And to think that such an illogical and atrocious thing could be brought about by the sacrifice of one man was equally as ludicrous and laughable. Paul was only mentioning what had passed through his mind as the length to which he might go to if it were at all possible. After he was filled with God’s love, he saw, as a Jew, how wrong his rejection of Christ really was. The same can be said of people today. Once they are born again they can see more clearly what a miserable sinner they were. No wonder they have such compassion for the family and friends to be saved.

This is what gave Paul such insight into their condition and why their future in eternity was so hopeless unless they were changed by the power of the Gospel. Paul said all of this out of love, not boasting. It was meant to show his humility, not his pride. He does not mention that he had any divine inspiration to make such a wish. All he was doing was trying to show how unreasonable and preposterous it might become for the Jews to accept Jesus as the Messiah and be saved.¹⁰ In other words, Paul was only expressing a thought that he knew beforehand was unfeasible, but one that even Moses had entertained when he saw these people’s forefathers turn their backs on God.¹¹

Robert Haldane thinks that to understand the real meaning of this passage, there are three things of importance we must look at. In the first place, Paul is speaking in the past tense, not the present tense. This is seen in the original Greek. That should require the English translation to read: “I was wishing,” or “I did wish,” instead of “I wish.” Haldane sees this wish as referring to the Apostle’s state before his conversion. The second thing to notice is that the verb which the King James Version translated as “wish,” would have been more correctly rendered as “boast.” In other words, Paul was saying that it would be nice if he could boast about being separated from Christ on their behalf. Such a rendering of Paul’s words makes Paul’s statement much clearer, we have the most unquestionable authority. And the third thing Haldane points out is that in the first part of the 3rd verse, it should include in parenthesis the words: “I have great heaviness and continual sorrow in my heart (for I myself made it my boast to be separated from Christ) for my brethren, my kinsmen according to the flesh.”¹² The Complete Jewish Bible renders it this way: “I could wish myself actually under God’s curse and separated from the Messiah if it would help my brothers, my own flesh and blood.”

Albert Barnes also notes that this passage has been greatly misconstrued by many interpreters. Some proposed it should be translated, “I did wish,” as referring to Paul’s former state as an unbelieving Jew, when he renounced who Christ was, and sought with fervor to eradicate this heretical sect in loyalty to his Jewish religion and culture. But such an interpretation presents insurmountable objections. Paul had no intentions of trying to describe what he felt before, but what he was feeling now about how he felt about his fellow countrymen who were lost without Christ. He suffered little for them back then. He wanted them to know what he was willing to suffer now. Barnes says that the proper grammatical construction of the word used here is not “I did wish,” but “I would have desired.” That is if the thing were possible. In other words, it is not something Paul had wished for, or even wished for now. Paul wanted them to know that if it were even possible, he would do whatever he could to save them from ruin and apostasy.¹³

Noting that many interpreters of Scripture have wrestled with Paul’s meaning of wanting to be cut off from Christ, Henry Alford brings up the point that there should be no effort in pressing the Apostle Paul into admitting that he is being inconsistent by saying that he loves his nation more than his Savior. What we have here is the expression of an affectionate and self-denying heart. It comes from someone who is willing to surrender whatever it takes, even if it meant losing eternal glory itself in order to obtain those blessings of the Gospel which he now enjoys for his beloved people, but from which they will be excluded unless they repent and believe. But it must be remembered that Paul does not want anyone to believe that such a fatal wish would ever be made. His intent was to show the inconceivable limit to which, if admissible, his self-devotion would take him. Alford acknowledges that while others may express their love by professing themselves ready to give their life for their friends, Paul declares an intensity of affection that made even the spiritual life he now enjoyed not too great a price to pay if it might purchase their salvation. And what greater example could Paul be thinking of than Jesus Christ his Lord and Savior?¹⁴

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER NINE (Lesson II)

John Stott sees Paul’s opening here in light of its connection with the next two chapters. It all begins with Paul’s personal statement, identifying himself as a fellow Jew, and expressing his deep concern for their salvation. For Paul, Israel’s unbelief was more than just a spiritual headache. He describes the deep sorrow and grievous anguish he feels over the possibility of their missing the mark on accepting the Messiah.¹ He also tells them of his prayerful longing that salvation will come to them soon.² He also wants them to know that as far as he was concerned, although they had rejected the Messiah, God had not rejected them.³

Stott also sees Paul’s opening to this chapter having a strong threefold affirmation, intended to put his sincerity beyond question and to persuade his readers to believe he’s telling them the truth. First, Paul says he is speaking the truth in Christ. This was Paul’s way of saying that he was always conscious of his relationship to Christ who sees everything he is writing down. Secondly, he is emphatic about letting them know he is not lying, not even exaggerating. Thirdly, that he was unwilling to write any of this until it was confirmed by the Holy Spirit in his conscience. He knows how biased and prejudiced the human conscience can be. That’s why he wants them to know that what he is writing in this letter comes directly from the Spirit of Truth Himself.⁴

Then Jewish scholar David Stern makes note that since Paul’s ministry now was mainly to the Gentiles, perhaps some of his fellow Jews concluded that he would no longer be interested in them. Therefore, says Stern, in this verse he affirms the sincerity of his great grief over Israel’s failure, as a people, to honor their Messiah. Actually, even as an emissary to the Gentiles, whenever he came to a new municipality, he brought the Gospel to Jews first.⁵ We can only imagine each time Paul went into a new city and visited the synagogue, he was hoping and praying that they would rejoice that the Messiah had come, thereby, giving him an opportunity to introduce them to Jesus, the Son of God. It must have been heartbreaking when they threw him out as a heretic and told him not to come back. The pain was made even worse because Paul himself at one time was such a hardheaded unbeliever.

I would imagine that most of you readers grew up in a particular denomination or church and learned how it all began and who the founders were and what they taught. If, when you look today at your church organization as a family, knowing where that movement came from and what were its original standards and doctrines, could it be that you feel they have strayed from the primary principles upon which it was founded? Do they preach the same Gospel the old-time’s preached? Do the members live by the same principles that were the heart and soul of that church or movement in the beginning, or have they lost their first love?⁶ If you are concerned that both the leadership and membership of that denomination or church have lost their way and are no longer a light to this world as God intended them to be, then you may have the same feelings about them as Paul did about his fellow Jews.

Verses 2-3: I have great sorrow and always feel much sadness for my own people. They are my brothers and sisters, my earthly family. I wish I could help them. I would even wish a curse on me and cut myself off from Christ if that would help them.

Paul is simply using a hyperbole here to show how much he longs for his fellow Jews to accept the fact that Jesus of Nazareth is the Messiah. He realized that he could never die as a substitute for Jesus, that’s why he uses the word “wish.” Nevertheless, we can see what passion Paul had for the souls of his Jewish brethren. It should prompt us to examine our own desire to see our fellowman saved. How many are reluctant to give so little, and how few are willing to give so much? Yet, though we offer even as much as Paul, we have only reached the limit of man’s love.⁷ But while we were yet sinners – God-haters, blasphemers, slaves of the devil – Christ died for our wretched souls! What does that say about God’s love!

The heartbreak Paul felt for his fellow Jews is similar to that shared by the young Psalmist who wrote: “O Lord, rivers of tears flow down from my eyes, because they don’t obey your Torah.”⁸ And Jeremiah, known as the weeping prophet, lamented: “But if you will not hear this warning, I will weep secretly because of your pride; my eyes will weep bitterly, streaming with tears, because Adonai’s flock is carried away captive.”⁹ I’m sure we could compare Paul’s grief to that of a Christian brother who is heartbroken that his siblings and friends will not accept Christ as their Savior the way he did, and don’t even want to hear anything about it from him. But the Apostle goes one step further. He says that he is willing to take their place in hell just to see them get to heaven.

Paul also borrows from the example of Moses, who pleaded with God to forgive those who had worshiped the golden calf, and said to Him: “Now, if You will just forgive their sin! But if You won’t, then, I beg You, blot me out of Your book which You have written!”¹⁰ But it is interesting that Paul says he is willing to “have a curse,” placed on him. This is not to be understood in the sense of curses that are supposedly imposed using witchcraft and black magic. In Jewish thinking, being accursed meant suffering the consequences of punishment by death and missing out on the world-to-come.¹¹ We see this expressed by Paul to the Galatians.¹² The Greek word anathema Paul uses here, means to be doomed, separated from God without any possibility of redemption.

Such willingness to offer oneself to an irredeemable and unalterable state on behalf their own people was once expressed by Rabbi Ishmael with regard to those stricken by the incurable disease of leprosy. He said, “May I make atonement for them,”¹³ or, “May I be their atonement.”¹⁴ It is hard to find the fragment in his commentary on the Mishnah, but Rabbi Moses Maimonides understood Rabbi Ishmael as saying this: “I will take it on myself, in order to atone for them.”¹⁵ In as much as it was understood that all Israelites were brethren, it became a saying among them that it was worth anything to save just one.¹⁶ It is clear from what Paul says next that this was also his thinking.

Early church scholar Ambrosiaster believes that since Paul earlier was speaking in his letter against the Jews, who thought that they were justified by the law, he now shows his desire and love for them and says that his conscience bears witness in Christ Jesus and in the Holy Spirit that what he was telling them came from his heart out of love, not criticism.¹⁷ Pelagius sees it the same way by saying that Paul intended to show the Jews that they had the wrong idea about the last covenant God made with His people through Christ. But he would do so without prejudice or hatred. He came in peace and out of love for their souls. It pained him that they refused to accept Jesus of Nazareth as the Messiah. Didn’t they realize He came to save them first?¹⁸

And when it comes to Paul’s commitment of getting the truth to his fellow Jews no matter what the cost, early church scholar Origen says that nobody should be surprised that Paul was willing to be cursed for the sake of his fellow Jews. Not when he knew that Jesus who was in the form of God emptied Himself and took on the form of a servant and was made a curse for us?¹⁹ So why should anyone be surprised that if Christ did it for him, why would he not be willing to do the same for them?²⁰

But early church preacher Chrysostom has some questions. He wants to know if Paul is really aware of what he is saying? Did he really want to be cut off from Christ, the One who loved him and gave His life for him? The one of whom Paul himself said that neither heaven nor hell, nor things visible nor invisible, nor another world as great would separate them? How could Paul want to be cursed by Him? Maybe Paul needed to think this through. He needed to find out if he had somehow changed, had lost his first love for the Master. Chrysostom was sure Paul would have replied to these questions by telling him not to worry! That on the contrary, it had made his love for Christ even more intense.²¹

Then we find that both early church scholars Pelagius and Constantius agree on one thing. Pelagius believes that before Paul became a follower of Christ he had great hopes and aspirations that his fellow Jews would be the complete and only recipients of God’s promise to Abraham. He had no interest in being part of this Jesus or His church. But once he was shown the truth, he decided to let his fellow Jews go their own way since they had no intention of repenting.²²

Then Constantius adds that no one should think that Paul is contradicting here what he said earlier.²³ What he means by this is that Paul is not choosing now to be accursed and cut off from Christ. He chose to do that when he persecuted Christ and His church. He wanted to be faithful to his Jewish faith by obeying the will of his brethren and relatives. Now he confesses that since he has been given the grace and high honor of being called an Apostle, let them continue in the same ignorance he once walked in and be deprived of all the promise brought into this world by Jesus the Messiah.²⁴

It is quite difficult to agree with such an interpretation of what Paul says here. That’s why most Bible scholars see it the other way. Paul only realized how lost he was without Christ once he met the Master on the road to Damascus. Now his heart bleeds for all his fellow Jews who are still in that same condition. So he almost wishes he could go back and take their curse upon himself so that they could go free. That is futile, he cannot even come close to doing more than what Christ has already done. If they are to be free, they must go through the same experience he had of meeting Christ personally.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER NINE (Lesson I)

Verse 1: With Christ’s anointing I am telling you the truth. I am not lying. My conscience and the Holy Spirit, agree with what I’m about to tell you.

Paul knew from previous experience that many of his fellow Jews mistook him for a charlatan who was out to promote his own cause. There were plenty of them around in those days. On one occasion, Paul also told the Corinthians that he was not bashful to call on God as a witness that he was telling the truth.¹ And in another incident, he said flatly: “God the Father of the Lord Yeshua – blessed be He forever – knows that I am not lying!”² The reason for Paul’s emphasis on his sincerity was because he was about to share with his fellow Messianic Jews the story of Israel’s fall from grace.

Not only that, but Paul also says that his own conscience sanctified by Christ is clear and that the Holy Spirit is bearing witness with his spirit that he is willing to let what he is saying be challenged for its truthfulness.³ He passed this same sense of integrity on to his young protégé Timothy by telling him: “The goal of our instruction is love from a pure heart and a good conscience and a sincere faith.”⁴ So for those Jews among the congregants in Rome who may be suspicious of this one-time persecutor of Christians now turned preacher of the Gospel, Paul bares his soul and conscience so that they will know how sincere, honest, and heartfelt this revelation was.

Early church scholar Pelagius makes the point that Paul would not be saying what he did if it troubled his conscience. It was another way of saying: “I’m telling you the truth, the whole truth, and nothing but the truth, so help me God.” This is the way the conscience works to corroborate what is right or wrong in everyone. Jesus made it clear, that if we are lying from within, it will be easy to detect when it comes out⁵.⁶ And another early church writer says that the Jews who opposed the preaching of the Apostles came to this conclusion: Either the Gospel is a lie, or God is a liar. Did God not promise Abraham that he would bless his offspring,⁷ but now He is showing favor to the impure Gentiles instead of to them? So when they heard what Paul was saying about being the Apostle to the Gentiles, they told him that God must have lied to their ancestors. On the other hand, how could they speak of God this way, does not the Scriptures say that God is not like a man that He would tell a lie?⁸ That’s why Paul endeavored to present the truth in such a way that they would see that neither he nor God was lying.⁹

Reformer John Calvin sees it this way. Paul was fighting the reputation that he had become an enemy of his own Jewish heritage and people. They also suspected him of trying to get as many fellow Jews as he could to turn their backs on Moses and forsake the Law. So he begins this section of the letter to the Roman believers by getting them ready for what he was about to write. This way, he wanted them to know that he had no other purpose for writing than to tell them nothing but the truth. This way, they could put away their suspicions and the false rumors going around, being spread by his opposers in the Jewish community. Paul was so serious about his effort to be open and honest with them that he was willing to take an oath. Paul meant it when he said that he was so earnest in telling the truth that if it turned out that what he said proved to be untrue that he would not only be shunned by his own people, but by Christ as well. Calvin takes this opportunity to tell his readers that they should learn from this that taking oaths are lawful. That is, especially when they are called on to tell the truth about anything they’ve heard or know something about.¹⁰

John Bengel feels that Paul tells the Roman believers that he is speaking deliberately about telling them the truth because his reference is not to everything in general about the children of Abraham, but to something, in particular, they should know. This assertion chiefly relates to Romans 9:3, the same way it is used in Matthew 1:18a. When the Apostle speaks deliberately, it has the same force as an oath. After all, the standard for telling the truth is established in a person’s conscience and heart. This allows what is on the inside to be made clear and confirmed by the Holy Spirit when it is brought to the surface for all to hear. The Holy Spirit will never affirm a lie.¹¹

Adam Clarke has it in his mind that when Paul says that He is speaking the truth according to the message given to him by Christ, that he is making one of the most solemn oaths any person can possibly make. By doing this, Paul appeals to Christ, the searcher of men’s hearts, to prove that he was telling the truth. Paul points to his conscience as a way that Christ could speak to him and the Holy Spirit could agree with his spirit that he was not lying. That’s why we consider a person’s assurance of conscience, and the witness of the Holy Spirit as two distinct things. That means, they can either agree or disagree with each other.¹² Clarke feels that Paul was driven to this point because the Jewish members of the church in Rome may have had their suspicions about a fanatic Jewish critic of Christians now saying he was called by Christ to take the Gospel to Gentiles. I guess we shouldn’t blame them. I imagine we could compare this to the Pope suddenly announcing that he was leaving the Roman Catholic church and going out to preach the Pentecostal message of salvation to the Muslim world. And in the process writes a letter back to the Catholic church describing why they are no longer God’s main representative of the Christian faith to the world. I’m sure everyone would blink their eyes in disbelief. Both sides would, no doubt, be very suspicious of his motive.

Robert Haldane makes note that many Jews regarded the Apostle Paul as their most determined enemy. That’s why they were not too happy with him going around declaring his great sorrow on account of the pitiful state of his fellow Jewish countrymen and their relationship with God. No wonder he was not about to get any applause from them. Yet it was true. Paul was able to point this out without being hypocritical or biased. He wanted them to know how sincere he was in this effort. Haldane also points out that Paul was not speaking on his own authority, but as one called by, united to, and belonging to Christ. He was there on Christ’s behalf as His messenger. This was a serious statement and implied that what Paul was going to say was as true as if the Messiah returned and said it Himself. It appears, therefore, that Paul was hoping and praying that those Jews who had turned to Christ and believed Him to be the Messiah would accept his message. He wanted them to feel his conviction and sincerity as a way of proving that what he was about to say, concerning God’s rejection of the Jewish nation did not come out of any supposed prejudice or dislike on his part for his fellow countrymen.¹³

Albert Barnes also raises another aspect of Paul’s ministry. Paul’s conduct and his doctrines led some Christian Jews to believe that he was a renegade preacher, and had come to despise his countrymen. He had turned his back on their institutions and was now devoting himself to bring the salvation message to the unworthy Gentiles. But Paul assures them that it was not due to any lack of love for them. The doctrines of the Gospel he wanted to bring to them personally was about how many of his fellow Jews had missed the mark by rejecting the Messiah, Jesus of Nazareth. He wanted them to know that in spite of their claimed privileges as children of Abraham, they would still end up rejected and lost. Paul could not have been more serious as he assured them that this doctrine may be hard to take, but it certainly was not said because he didn’t love them. It was as though Paul hated to deliver this most painful truth. So he did all he could to show respect for them as a people, and thereby convince them of how he felt about being a fellow Jew.¹⁴

Canadian/American Bible teacher H. A. Ironside offers this insight as to Paul’s motivation by asking who could listen to the emotion and earnestness in his words and not be touched by the compassion he had for his fellow Jews? He insisted that his heart was broken for them, and constantly carried a heavy burden for their lost condition. It would be hard to believe that anyone loved them more than he did. We can all see why his fellow Jews thought he had become alienated from them because of his commission by Christ to carry the Gospel to the heathen Gentiles. Even though Paul was totally committed to his calling, it should have been evident to everyone that although he did not back down from magnifying that he was an Apostle to the Gentiles, the waywardness and rejection of the Messiah by his fellow Jews tugged greatly at his heartstrings. Several times Paul made it clear, his ministry was always to the Jew first and then to the Gentiles.¹⁵

Preacher and scholar Charles Spurgeon was convinced that the Jews were certain that God would certainly save them no matter how bad they had been. This was based on their birth claim. After all, were they not the children of Abraham? Surely that qualified them for guaranteed salvation. By thinking this way they were being inconsistent with the Gospel. The fact of the matter is this: No person has any right to the grace of God without His approval; no one has ever been granted the right to free favor. When we stood before God as sinners we are all condemned to die. Therefore, if any of us were pardoned it was the result of God’s pure mercy and absolute grace. None of us could claim we deserved salvation based on our own merits.¹⁶

Scottish Bible scholar F. F. Bruce sees Paul’s opening lines here as evidence that he was taking on a subject that was one of intense personal concern to him. It is clear, says Bruce, that Paul was happy in his ministry as an Apostle to the Gentiles. He was glad they were getting the Gospel message. But for his own fellow Jews, he was crushed that they had, for the most part, refused to accept the message he brought about the Messiah and the new covenant that was made to carry out the salvation that was promised to Abraham. Even though Paul sought out the synagogues and preached to the Jews first in whatever city he entered, instead of being glad, they got mad and tried to shut him up with opposition and threats of death. What should Paul do? Should he simply write them off as a lost cause? Should he consider them as, “unworthy of eternal life.”¹⁷

But that is something Paul would never do to his own people. Just as Jesus took His message first to the Jews, Paul never intended to dissociate himself from them. He knew what this type of rebellion was like. After all, like so many other Jews, he too once opposed the Gospel and persecuted those who believed. But the risen Savior met him personally and turned him around to walk in the Christian way to heaven. And just as the scales fell from his eyes when Ananias prayed for him to believe,¹⁸ he longed that the disbelieving Jews might have their eyes opened to the truth. Yes indeed, if he knew that their salvation could be purchased by his losing his own, he was ready to do it. No matter how many Gentiles would be saved by the ministry given to him, it could never compensate for those who would be lost. No doubt this caused Paul constant and unceasing mental anguish.¹⁹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

SUMMARY OF CHAPTER EIGHT

Romans 8 is one of the most exciting chapters of the Bible. Yet, many theologians claim that it is also one of the most challenging sections of the Bible. That’s because it is a chapter that helps us understand the doctrine of our security in God through Christ. After the internal struggle that Paul expressed at the end of Chapter 7, it is refreshing to see him open Romans 8 with these words: “There is, therefore, now no condemnation to them which are in Christ Jesus…” These words are for those who have put their faith and trust in Jesus Christ as their Lord and Savior. It removes the death sentence that hangs over the head of all those described in in chapter 7 as convicted prisoners.

In chapter seven, Paul described the dilemma of a person who becomes a prisoner of the law of sin which makes all of their sinful tendencies outlaws under the Law. These sinful inclinations seem to overwhelm them from time to time as they struggle to get free. But in the last few verses of chapter 7, Paul makes reference to the hope of liberation made possible by God through Jesus Christ the Savior. So in chapter eight, Paul amplifies that freedom from sin found only in Christ. Furthermore, it is accomplished by genuine faith, not good works.

First, for those in Christ who continue to walk accordingly as the Spirit leads them, there is no condemnation, no death sentence, for having broken the law, which is what defines “sin.” However, the death of Christ for our breaking the law has made it possible for us to be set free from the punishment required. That’s because His death fulfilled the demands of the law (verses 1-4). Second, by placing our minds on the things above and not things below, we are able to enjoy an abundant life of peace and joy, which pleases God (verses 5-8). And thirdly, we now enjoy the indwelling of the Spirit of God, by whom we can control those sinful tendencies and enjoy both present and future blessings as the children of God (verses 9-17).

The blessings of being one of God’s children are laid out in the rest of the chapter. Our present sufferings mean very little given our ultimate redemption and rapture for which we eagerly and patiently wait (verses 18-25). We have the privilege of the Holy Spirit and Jesus interceding for us when we pray, which assures that all things will work together for good for those called according to God’s purpose (verses 26-30). Finally, as God’s elect we have the assurance that nothing can tear us away from God’s love because through Him we are more than conquerors over anything or anyone that might try to separate us from His love for us (verses 31-39). This was Paul’s way of putting the dot over the i or crossing the t in the divine plan of salvation in which we are Redeemed, Called, Chosen, Justified, Sanctified, Empowered with the Spirit, and Glorified as being the children of God.

There are some words and phrases that Paul uses that we should take a moment and look at since they shine a more significant light on the truths that Paul presents here. Here are some to consider:

Law of the Spirit of life – This is an expression referring to the Gospel which outlines how we live in this world with the Spirit’s help. It can also point to the principle involved in the life-giving Spirit who aids those in Christ to become victors over the sinful tendencies they are at war within their flesh (cf. Romans 7:23 with 8:11-13).

Spirit and spirit – These two words identify the Holy Spirit and a person’s spirit. The person’s spirit only comes alive when the Holy Spirit brings about their new birth in Christ. The two spirits must work in harmony with each other as the characteristics of Christ are developed in the believer’s life.

Creation – This is a little confusing at times. Various explanations are possible: 1) it means all of mankind; 2) only the saved; 3) the whole physical creation placed under the curse (Genesis 3:17; 8:21; Revelation 22:3), using the kind of language found in Psalms 98:7-9; 148:1-14. in any case, since it was all created by God, He is, therefore, the owner of all creation and creatures. So it is His decision on what will be part of the world-to-come.

Predestined – Another word that can be used here is “predetermined.” Note carefully in verse 29 it is based upon God’s “foreknowledge” (cf. 1Peter 1:2), and that which is predetermined constitutes WHAT those in Christ are to become, not WHO will end up being in Christ.

Elect – This is a synonym for “chosen.” According to 1Peter 1:2, this election is based on God’s foreknowledge, not some arbitrary choice or stroke of good luck or karma.

Intercedes – To make a petition on behalf of someone else. It is used of the Holy Spirit in v. 26-27 (interceding as a “spokesman,” not as a beggar), and of Christ in verse 34 (interceding as “defense counsel”), not as a plaintiff.

We have reached the halfway point in our study of Romans. If you have not been counting, we just finished Lesson 232! Just think, you’ve read 232 messages from Romans! I’m so proud of you, and I’m sure God is pleased with you as well. I pray that He will inspire you to continue reading and studying so that your knowledge of what God has done for you is enlarged and made more transparent for your understanding. God bless you. – Dr. Robert R Seyda

NOTE: We will begin studying Romans Chapter 9 on Wednesday the 01/10/18. I’m excited about exploring this chapter with you.

Both as a student and professor in seminary, I had been curious for some time about the usage of the terms “Old Testament” and “New Testament” to described the two sections of the Bible. That’s because the word “Old” makes it sound like nothing from Genesis to Malachi is of any use to us as Christians. Since this was and is today, what is called the Jewish Bible, Christians had no need for it except it made for excellent reading as far as the stories of Creation, Adam and Eve, Abraham, Jacob, and others were concerned. I’ve even heard it said that the New Testament is all we need as believers. Well, shock-time! What we call the Old Testament was the only Bible that Jesus and His disciples taught from and preached from, and is quoted some 855 times in the New Testament.

The first recorded incident of the Jewish portion of the Bible and the Christian portion being designated as the Old Testament and New Testament occurred in the late second century by Melítōn, the Bishop of Sardis who died in 180 AD.¹ Melítōn (also known as Melito) was Jewish by birth but converted to Christianity at a young age. In his listing of the books of the Hebrew Scriptures, the first such list among the extant Christian writings, he called the group of documents the “Old Covenant.” The Greek word for covenant diatheke was translated by St. Jerome in the fifth century into the Latin Vulgate as “Testamentum.” Since the Latin Vulgate was widely used throughout the Middle Ages, it greatly influenced later translations into vernacular languages.

One of the first English translations of the Bible, made by John Wycliffe in the fourteenth century (1382), also translated diatheke as “testament,” following the Latin. Then William Tyndale’s sixteenth-century English translation followed suit (1524), along with the Geneva Bible (1557), as did the translators of the 1611 King James Bible. Thus, today the two divisions of the English Bible are known as the Old and New Testaments. However, in the English text of the New Testament, diatheke is translated as “covenant” twenty times.² Everywhere else this same word used thirteen times as “testament,” especially at the Last Supper.³ Why the translators made the decision to substitute on that occasion must have been because they saw these two words as synonyms.

Now a question about these designations. I have actually heard preachers say that he never preached out of the Old Testament because it is not relevant to the Christian Church. So it appears that by calling the 39 books of the Hebrew Scriptures the “Old Testament” it can corrupt some minds into thinking it is out-of-date and no longer useful. To think this way removes every prophecy of about the Messiah and the end of the age and world-to-come. At this stage it is almost impossible to change people’s minds, however whenever I can I refer to them as the First Covenant and Last Covenant. Just something to ponder the next time you open your Bible. – Dr. Robert R Seyda.

IF GOD BE FOR US WHO CAN BE AGAINST US

A missionary on furlough told this story while visiting his home church in Michigan. “While serving at a small field hospital in Africa, every two weeks I traveled by bicycle through the jungle to a nearby city for supplies. This was a journey of two days and required camping overnight at the halfway point.

On one of these journeys, I arrived in the city where I planned to collect money from a bank, purchase medicine and supplies, and then begin my two-day journey back to the field hospital. Upon arrival in the city, I observed two men fighting, one of whom had been seriously injured. I treated him for his injuries and at the same time talked to him about the Lord. Then on my way back home, I traveled two days, camping overnight, and arrived at the hospital without incident.”

“Two weeks later I repeated my journey. Upon arriving in the city, I was approached by the young man I had treated. He told me that he knew I would be carrying money and medicines. Some of his friends talked him into following the missionary into the jungle, knowing they would camp overnight. He told the missionary, “We rob you and take your money and drugs. But just as we were about to move into your camp, we saw that you were surrounded by 26 armed guards. At this, I laughed and said that I was certainly all alone in that jungle campsite. The young man pressed the point, however, and said, ‘No sir, I was not the only person to see the guards. My five friends also saw them, and we all counted them. It was because of those guards that we were afraid and left you alone.’”

At this point in the sermon, one of the men in the congregation jumped to his feet and interrupted the missionary and asked if he could tell him the exact day this happened. The missionary told the congregation the date, and the man who interrupted him then gave this testimony: “On the night of your incident in Africa, it was morning here and I was preparing to go play golf. I was about to get my equipment together when I felt this strong urge to pray for you. In fact, the urging of the Lord was so powerful, I called some of the men that attend this church to meet me here in the sanctuary to pray for you. In fact, they are all here tonight.” The man then turned around and asked, “Would all of those men who met with me on that day to pray please stand up?” The men who had met together to pray that day stood up.

The missionary wanted to thank them, and while doing so he noticed there were 26 of them. That’s when it hit him, these were the 26 armed guards that the young men saw who planned to rob him.

When he revealed this to the church, they all raised their hands and praised God for this miracle. It certainly should tell all of us that we may not know until heaven reveals all the secrets of earth that there were times in our lives when an accident, harm, or injury was prevented because of those who were praying for us. So the next time someone tells you, “I’ve been praying for you,” keep in mind that their prayers may have dispatched angels who were with you during your time of need. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson LI)

Early church preacher Chrysostom talked about our willingness to suffer for Christ’s sake. He points out that although Paul suffered everything for the Master, he didn’t do it in order to try and earn a special place in the kingdom of God nor for any high honor. It was all because of his great love for the Messiah.¹ But the problem with many believers today is that when they do follow Christ they want to drag along all the things of the world with them. Chrysostom says it reminds him of swine who like to walk and roll around in the mud on their way to the feeding trough. Yet, even for people like that, God was willing to give His Son for their salvation!² And about 100 years later another early church scholar makes the point that nothing will ever separate us from the rock of true faith on which we firmly stand. It is upon this rock that believers get to prove who they genuinely are and what they really can do for the One who redeemed them. The person in union with the Truth knows what’s best for them, even if everyone else thinks that they have gone out of their mind³.⁴

John Calvin ends his commentary on this chapter by saying that the assurances given here by Paul are totally dependent upon Christ as our bond, for He is God’s beloved Son in whom He is well pleased. As Calvin sees it, since we are united with God through Christ, we may rest assured that God’s changeless and endless kindness will never fail. For with Christ living in us, to lose us is to lose Christ. Calvin hears Paul speaking at this juncture more distinctly than ever before, as he declares that the fountain of love is in the Father, and that it flows to us through Christ.⁵

Wesleyan theologian Adam Clarke has a lengthy summary at the end of this chapter in his commentary. It is too extensive to reproduce here. But one important point he makes is that the true followers of Christ will never be forsaken by Him. And His church, which is founded on the rock, can never be shaken down by the tempests of persecution. He also points to the doctrine of the necessity of personal holiness that is laid down at the beginning of this chapter. He then goes on to note that not only with the creature (mankind) being restored to a perfect state of happiness, all creation will be relieved of the burden it has struggled under since Adam sinned. He also makes it clear that the doctrine of predestination should not be applied to individuals but to the whole world. And finally, Clarke cautions everyone who hears and receives the Gospel to guard it with great care. For him, the worst thing that can happen is when the grace of God is poured out in vain on an unresponsive sinner. That’s why every person who professes to be a child of God should be jealous of what they possess and should not fool around and end up losing something of eternal value. And should any person neglect for a moment so great a salvation, their escape would be impossible.⁶ Who would be so foolish as to subject themselves to such severe eternal punishment?⁷

Robert Haldane makes an excellent point here about this love from which we can never be separated. He starts by saying that God’s love flows to the believer entirely through Jesus Christ. That’s why John tells us how God loved the world so much that He was willing to give His only Son to die and save them.⁸ Too often, people think of God as a benevolent deity. So they try their best to flatter Him by telling Him how great and generous He is. But God went way beyond merely distributing favors on those who praise Him best. Instead He provides more than a momentary blessing to take one’s mind off their troubles. He wanted an eternal blessing so He had His Son make atonement for their sins so He could forgive them and set them free from sin’s bondage. That’s why those who rejoice in the Lord’s goodness are rejoicing because of His saving grace. Consequently, there is now no other name under heaven by which a sinner can be saved. Haldane notes, that just as there was no other protection for the children of Israel in Egypt from death by the destroying angel except in those houses sprinkled with the blood of the paschal lamb. Likewise, none will be saved in the day of judgment and revelation of the righteous by God except those to whom the blood of Christ’s atonement has been applied.

But Haldane has something further to say on this subject. He calls Paul’s line of thinking in this discourse, remarkable. First, he challenges everyone, and defies them to answer this question: “If God is for us believers, then who can be against us?” Then, he lays out the fact that neither good things nor bad things coming our way should trouble us. That’s because if God did not spare His only Son but offered Him up as a sacrifice. So would He then turn around and not give us blessings of far less value? Furthermore, even when we make mistakes because of something inside our hearts or something that we reach for, God will not forsake us. When we fall short of what He wants from us because of something inside, Paul says that God still has what His Son did as a reason to forgive us. So who could then come around and say we are still guilty and need to be punished? It was Christ, the Son of God who died so that we could be forgiven. And it is He who stands now at the right hand of the Father to ensure our salvation.

Also, if it involves something outside us that causes us to stumble and fall, God is understanding. Whether these come as our faith is being tested, or our being in distress, or under persecution, or going through hard times, or being forsaken by our family and friends, or our lives being put in danger, even under assault. Paul said that in the midst of all these things we will still come out victorious with help from Him who loved us so much. After presenting all of these reasons why we should not panic or be afraid when they come our way, Paul then lists them so we all know what he’s talking about. For Haldane, every believer should have peace and assurance that Paul is not describing the believer’s possible defeat, but this is a description of the eventual victory and triumph of faith.⁹

Albert Barnes also sums up what he feels Paul has established in this chapter and how all of it can only be found in Christ Jesus. Barnes writes that Christ is the One who holds it together. That’s what makes it work for the believer. Since He is our constant Mediator, He can secure the blessed assurance of those who really love Him, just by His divine influence on everything. Is that not what He did to the roaring winds and waves on the Sea of Galilee?¹⁰ True agape love does not exist outside that produced by the work of Christ. There is no one who can truly say they love the Father, unless they also love His Son. Barnes says that there is perhaps no other chapter in the Bible so interesting and consoling to the Christian as this eighth chapter of Romans. As Barnes sees it, we need to be reminded that it proves we have a blessed and comforting hope which nothing else can produce, and which nothing can destroy. By being safe in the arms of our Good Shepherd, we can unconditionally commit to following Him, whether it leads through persecutions, or trials, or sickness, or to a martyr‘s grave. The day of triumph will come when our adoption is eternally complete as the entire redemption of our soul and body come to pass.¹¹

In Charles Hodge’s assessment of what Paul said in this chapter, he exclaims how what we read here is so wonderful and glorious because it shows us how firm and unchanging the Gospel is. What makes it so wonderful is that those who are in Christ Jesus are as secure as God’s love for them. They know they are in good hands because Christ is constantly making intercession for them. They are surrounded by a hedge of mercy. They are enclosed in the ageless arms of everlasting love. Hodge then quotes Jude with this benediction: “Now unto Him, that is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy; to the only wise God our Savior, be glory and majesty, dominion and power, both now and forever. Amen!¹²”¹³

Charles Spurgeon wraps up his treatment of this chapter by pointing out that the Apostle Paul has summoned all our foes, and set them in battle array against us, and when he has added up the total of all their legions, he says that he is persuaded that they shall not be able to give us the mark that would separate us from the love of God which is in Christ Jesus our Lord. So let us march forward into the future, however dark it may seem, with this confidence, that one thing we know for sure, – the love of Christ will never let us go, and by His grace we will be able to hold tightly to Him. In a spiritual sense, we are part of His bride and our union will never be broken.¹⁴

Frédéric Godet remarks that he can find nowhere else where Paul displayed his feelings in such an overflowing measure, while at the same time keeping his line of thinking unbroken. For Godet, this last passage sums up all that Paul has been trying to say so far in this Epistle. By doing so, Paul guides us to the end of this chapter now knowing much better how our salvation was a divine work of God. It is a work of grace that is complete, assured, and founded on faith alone. It is something that can touch us anew each time we need it for any reason. In Godet’s way of thinking, Christ lets us stop now and then to contemplate what we’ve been through and what lies ahead. Then, after a moment of reflection and rest, He takes us by the hand to guide us to the stage where, in God’s time, He will reveal all of His children for the entire world to see their glory. Oh what a day that will be!¹⁵

John Stott also shares his thoughts on how our confidence is not dependent solely on our love for Him, which can be feeble, frightful, and faltering. Rather, it is His love for us, which is steadfast, sure, and stubborn. In Stott’s estimation, “The Doctrine of the Perseverance of the Saints,”¹⁶ needs to be renamed: “The Doctrine of the Perseverance of God with the Saints.” Stott concludes by quoting from an old hymn:¹⁷

Let me no more my comfort draw

From my frail grasp of Thee;

In this alone rejoice with awe,

Thy mighty grasp of me.¹⁸”¹⁹

What a wonderful conclusion to a chapter that presents us with a glorious display of God’s divine grace and sustaining power, and of the promised provisions which God has promised to His people as a way of giving them courage in the time of trouble and persecution. Bible scholar Matthew Henry was born shortly after the Pilgrims left England to come to the new world. He often spoke eloquently about how the display of God’s free love in giving the world His only Son as a gift to be their atonement on the cross for the sin of all mankind outshines anything and everything in heaven and on earth. This adds to the glory of all that follows the believer’s union with Him as they love and serve Him with all their heart, soul, and body. This is followed by the victor’s crown He has prepared for them in a kingdom like no other that will come down from heaven to earth and reign for a thousand years. There may be some who will try bringing in full force all the accusations they can find against those who have been chosen. But since God is the One who justifies, that answers it all.²⁰

I like the way Puritan preacher Charles Simeon wraps up this chapter. For him, there is nothing that be conceived in the mind of man that is more delightful than to possess an assured hope of eternal happiness and glory. That’s why it should never be abused by thoughts of insecurity and doubt. If we truly believe and profess that nothing shall ever separate us from the love of God, let us make sure that we do nothing to separate ourselves from it. Do not let not the temptations of Satan, or the persecutions of men, nor the comforts of life, or the terrors of death, let nothing felt at present, or feared in the future, let nothing in the whole creation draw us aside from the path of duty, or retard our progress toward our divine destiny of life forever and ever in the presence of our loving and forgiving God²¹.²²

THE END OF CHAPTER EIGHT