Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XLV)

Bible scholar John Stott examines Paul’s argument by noting that this question and the next two (who will accuse us, and who will condemn us) ushers us into an imaginary court of law. But in this tribunal, no prosecution can succeed because the God who pardons is the sitting Judge. Furthermore, none of those brought before Him can ever be condemned because Jesus Christ is their defender. He is the one who paid the price for sin; was raised by God from the dead; is at God’s right hand constantly interceding for us.¹ Stott goes on to say, that while many may point an accusing finger at us and charge us with wrongdoing, none can do so when it comes to whether or not we are the part of the called, the chosen, God’s elect, because God has declared it so. Stott exclaims that this is why all the arrows of accusation thrown against us fall harmlessly to the ground. They glance off us like arrows off a shield. He wonders if the Apostle Paul may not have had the words of Isaiah running through his mind: “He who gives me justice is near. Who will dare to fight against me now? Where are my enemies? Let them show up!”²

Verse 34: Who can say that God’s people must still be punished? No one! Jesus the Messiah died for us, but that’s not all. He was also raised from death and now stands at God’s right side, pleading on our behalf.

So Paul continues his challenge to Satan and his horde of unbelievers. As Isaiah said, let the enemies of The Chosen come out in the open. Even one of Job’s friends, Elihu, wrestled with how Job’s plea of innocence could be countered. He said: “If God remains silent, who can accuse him?”³ In other words, since God is the omniscient Judge, if He was not accusing Job of wrongdoing, then how can mere humans do so? That’s why David later proclaimed: “The Lord will not let these evil men succeed, nor let the godly be condemned when they are brought before the judge.”⁴ David goes on to tell the people of God not to be impatient for the Lord to act! Keep traveling steadily along His pathway and in due season He will honor you with every blessing.

Paul wants the believers in Rome to also know, Christ is not the head of the Church and the one and only Savior because He is the best out of many. No! No! No matter how far back in history you may go and examine all the gods and divine beings that have become objects of human worship, Jesus of Nazareth is the only one who died on a cross, rose from the dead, and ascended into heaven to stand at God’s right hand as a high priest and intercessor for those He died for, and who believe in Him as their Lord and Savior.

But even in Job’s day, there were some who expressed such faith. His friend Elihu told Job: “If there is for him an angel, a mediator, one among a thousand, who confirms the man’s uprightness; then [God] is gracious to him and says, ‘Redeem him from going down to the pit; I have found a ransom.’”⁵ Jesus removed all doubt about Him being that Redeemer when He said to His disciples: “I, the Messiah, did not come to be served, but to serve, and to give my life as a ransom for many.”⁶ This gave Paul all he needed to tell the Galatians: “The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf.”⁷

The writer of Hebrews saw this when he looked at Christ: “God’s Son shines out with God’s glory, and all that God’s Son is and does mark Him as God. He regulates the universe by the mighty power of His command. He is the one who died to cleanse us and clear our record of all sin, and then sat down in highest honor beside the great God of heaven.”⁸ And the Apostle Peter adds his imprimatur: “Christ also suffered. He died once for the sins of all us guilty sinners although He Himself was innocent of any sin at any time, that He might bring us safely home to God.”⁹

When we get to know the magnitude of the divinity, power, and glory of Christ, it adds that much more impact to the knowledge that it was He who died for us. But it was because He knew that was the only way to reach His ultimate goal. Mark tells us about our Lord’s last hours here on earth as He spent time encouraging the disciples to go out and win souls for the kingdom of God, “When the Lord Jesus had finished talking with them, He was taken up into heaven and sat down at God’s right hand.”¹⁰ After the disciples went back to Jerusalem to await the coming of the Holy Spirit as a signal of Christ’s arrival in heaven, no doubt there were some who wanted more evidence. They received that validation when Stephen was being stoned, and Luke tells us, “Stephen, full of the Holy Spirit, gazed steadily upward into heaven and saw the glory of God and Jesus standing at God’s right hand.”¹¹

The Apostle Paul, who was there at that stoning of Stephen, was able to tell the Colossians with much certainty: “Since you became alive again, so to speak, when Christ arose from the dead, now set your sights on the rich treasures and joys of heaven where He sits beside God in the place of honor and power.”¹² The writer of Hebrews announced the same truth: “What we are saying is this: Christ is our High Priest and is in heaven at the place of greatest honor next to God Himself. He ministers in the temple in heaven, the true place of worship built by the Lord and not by human hands.”¹³

Paul knew in his day what we have also experienced in our day and that is when someone proves themselves to be a great champion of any sport or science, their championship spirit and gravitas is looked on with great admiration. We tend to seek their advice and approval because of its value and weight. The prophet Isaiah sees the Messiah in the same light: “When He sees all that is accomplished by the anguish of His soul, He will be satisfied; and because of what He has experienced, my righteous Servant shall make many to be counted righteous before God, for He will bear all their sins. Therefore, I will give Him the honors of one who is mighty and great because He has poured out His soul in death. He was counted as a sinner, and He bore the sins of many, and He intercedes with God for sinners.”¹⁴

Jesus clearly outlined how this intercession works. He does not say the prayer for us, but He is there to vouch for what we pray and our privilege to ask the Father for His help and support. He told His disciples: “You won’t need to ask me for anything, for you can go directly to the Father and ask Him, and He will give you what you ask for because you use my name… Then you will present your petitions over my signature! And I won’t need to ask the Father to grant you these requests, for the Father Himself loves you dearly because you love me and believe that I came from the Father.”¹⁵

Leo the Great, an early church Bishop of Rome, who later became Pope, spoke on how in the Church, which is Christ’s Body, and announced that work of the priests are not valid, nor are any offerings we may bring of any value unless we first understand that it is our High Priest in heaven who made atonement for us, and the true Blood of this spotless Lamb is what makes us clean. Even though He now sits at our heavenly Father’s right hand, yet in the same flesh which He received from the Virgin He carries on the work of atonement.¹⁶ And no one else can take His place or be a substitute for Him He’s the only one with the nail scars in His hands, the wound in His side, and the thorn prints on His brow.

Then another early church scholar tells us that in the context of what Paul says here, we see that there is one Person who intercedes for us and another Person who hears that plea. So it is not improper for the Son of God to ask, and for His heavenly Father to grant His request for our forgiveness and acquittal. This is how the complementary relationship between these two Divine Persons is maintained. This early church scholar Severian feels that all believers should know that this text teaches us that there is a distinction between what the Father did and what the Son did and they must not be confused.¹⁷

Reformer John Calvin offers his insights on Christ’s intercession for us before the Father. He believes that Paul purposely added this so that the divine majesty of Christ does not alarm us. Although from His elevated throne He places all things in subjection under His feet, yet Paul represents Him as a loving, caring Mediator. We should not be so awed by His presence that we would hesitate to approach Him. He not only invites us to Himself in kindness but welcomes us as our Intercessor before the Father. But let us not define His intercession with human logic. Let us not suppose that Christ humbly pours out His supplication before the Father on bended knee with outstretched hands.¹⁸ In other words, Jesus is not a beggar. He does not slouch before the Father and soulfully pleads with Him to have pity on us and forgive us of our wrongdoing. No! See Him as standing with authority next to the Father and with a simple wave of His nail-scarred hand dismisses any charge brought against us that we are not God’s true children. He does this so that the Father need not bother with such trivial matters.

Robert Haldane speaks about why believers being condemned to die is not permitted. In the preceding verse, we find this question: “Who can bring any charges against God’s elect?” Furthermore, “Who is in any position to condemn them? If you cannot accuse someone of doing wrong, then how can they be condemned? Paul tells us that God is more than happy to justify the elect. He enjoys removing them from condemnation. Not only that, but He looks for reasons to find them innocent instead of searching for causes to declare them guilty. So when realizing that God sees things this way, how could anyone dare try and condemn them?

Is it really because they’ve done nothing wrong or committed an error? No! In fact, they’ve done both. But no one can dig up a single sin by which to accuse them under the curse of the law? You see, they have been delivered from the Law by what their Divine Judge did in handling their case. The Law could condemn them, but not forgive them. But God’s Spirit convicts them and God’s grace forgives them and removes the condemnation. Haldane notes that Paul was echoing what the Prophet Isaiah, said, “He is near that justifies Me; who will contend with Me?”¹⁹ These words relate to Isaiah’s confidence that his Father in heavenly will support him in his cause as a righteous and faithful servant.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XLIV)

We read in the Book of Revelation that John is talking about the same One Isaiah spoke of: “See my Servant, whom I uphold; my Chosen One in whom I delight. I have put my Spirit upon Him.”¹ And just as Christ was chosen, so are all those who follow Him are the called and chosen.² And their being chosen is justified by the work of Christ. Therefore, since He and His followers are one, just as He is One with the Father, they too will enjoy and participate in all the gifts and glory that God the Father will bestow upon Him. Such faith gave the prophet Isaiah the courage to announce: “Because the Lord God helps me, I will not be dismayed; therefore, I have set my face like flint to do His will, and I know that I will triumph. He who gives me justice is near. Who will dare to fight against me now? Where are my enemies? Let them appear! See, the Lord God is for me! Who shall declare me guilty?”³ This was Paul’s message to the believers in Rome. When we read Church history and see what Christians went through that included persecution, torture, and death, no doubt Paul’s words were read again and again for motivation to remain true and faithful until the end.

John Calvin sees this parallel between an earthly judge and God in what Paul is saying. Paul has emphatically concluded that the children of God will not be subjected to false accusations. God is the one who decides the guilt, not the accuser. In Paul’s mind, the court is adjourned because the great Judge Himself has pronounced the accused as exempt from any request for punishment brought by the accuser because the sentence has already been served and the price paid for forgiveness.⁴ This does not mean that the individual is innocent of the charges. But such charges no longer are examined under the Law but under grace. Calvin goes on to say that we have a second buffer against such charges because the One who saved us is standing at the right hand of God as our advocate, and by His intercession, He not only abolishes death but also erases our sins so that they cannot be added back to our account.

Robert Haldane says that charges being brought against believers may involve their response to temptations that confront them along the way. These may come from without, others may be from within. When they come from within, they are alarms of the conscience brought on by the fear of God’s wrath. When they appear from without, they are often brought by adversity and affliction. For believers, unless they can overcome the accusations of conscience from within, they cannot be victorious over the accusations that come from without. That’s because believers find it impossible to have any patience or confidence in God during times of trouble when their conscience labors under the dread of God’s anger.

Haldane notes that because of this the Apostle Paul, in the fifth chapter of this Epistle, describes the co-occurrence of justification rendered by faith. First, he speaks of having peace with God. Next in seeing the honor that can be had during times when faith is being tested. In this 8th chapter, he observes these in the same order. Here Paul speaks of believers being able to triumph being tested and tried when they first fortify their conscience against any fear that they will be found guilty as long as they feel secure against external temptations brought on by hardships. Haldane goes on to say that if anyone brings a charge against a believer that turns out to be true, the price for that charge has already been paid, all the believer needs to do is access it through faith and prayer so the IOU can be canceled through forgiveness.⁵

Charles Hodge accepts the way this verse is translated in the King James Version. Nevertheless, he feels that the impossibility of any accusation being sustained against the elect of God can be better expressed when said in the affirmative. By that he means, it is God who is their Justifier. If He justifies, who can condemn? In addition, according to the way this is written here, God must be seen as the Judge, not the accuser. The way God justifies the believer is to declare any call for justice has already been satisfied. There is no such thing as double jeopardy in God’s judicial system. When God, the Supreme Judge, declares that this is so, then it must be true. God does not lie or cover up mistakes. So when He says the price has been paid it should stop every mouth.

For Hodge, no rational creature, no enlightened conscience, would think of calling for God to punish those He justified.⁶ Neither Hodge nor the Apostle Paul, are intimating that believers need not fear being convicted or ashamed of bad conduct. Believers must repent immediately upon being convicted by the Holy Spirit through their conscience that they have sinned, and receive forgiveness from God through Christ. But for the believer being given no choice but to be found guilty under the Law is wrong theology. They are under grace because the Law cannot issue any forgiveness.

In one of his devotionals, preacher Octavius Winslow wrote on the subject of God being the one who justifies. He eloquently states that it would appear there are two links in this marvelous chain – the purpose of God, and its final consummation. Both of these seem so far out of man’s realm of reason and comprehension, that it would be impossible to calm the believer’s anxiety by asking them to have firm belief in certain doctrines in God’s Word that are still buried in the deep things of God’s mind.⁷ However, while these two extreme links in the chain of divine truth remain invisibly locked in God’s hand, we are left with certain visible links which the perplexed and inquiring reader can take hold of. In doing so, they will be saved, although so much more to see and learn remains wrapped in profound mystery.

And just like its Divine Author, access can only be had in the presence of His unapproachable grandeur. This is not to our detriment because it is not essential to our salvation. We are not required to lift the veil off awesome mysteries and penetrate the depths of what God has predestinated concerning our future glory in order to have assurance. The only thing we need to know now is that our salvation depends on our being chosen by God and that through Christ we are justified with God. We may arrive at heaven’s gates without really knowing the amazing truths yet to be revealed, but we cannot get there without the Spirit’s grace and Christ’s righteousness. So grasp them by faith, and receive them into your heart. These two central and essential truths will continue to lift you into a sunnier region, where all we should know stands clear and transparent, bathed in the noontide splendor of heaven’s own glory.

Winslow continues to explain that we already believe that the cardinal doctrine of God’s justification is not fully understood by many, although they have seen its results. The lofty position of security in which it places the believer, the liberty, peace, and hope, into which it brings them are as stars in the sky. Many believers see them from afar, but not up close in detail. This is caused by the fact that so many of the weak, sickly Christians are suffering to a large degree from the unrefined and foggy conceptions that were formed in their minds by not being taught properly what God’s Word has to say about them. They also have no clear view of the work that was done and the effort that was made by God, Christ, and the Holy Spirit in the great matter of our justification. Once we trace the act of our justification to God, and connect it to Christ’s work on the cross, and then track its operation to the Holy Spirit, it will place us on much higher ground from which we can offer a strong defense of our faith against all our enemies.

Winslow then concludes that we should stop for a moment and consider the following: Oh God! Against whom have we sinned? Taking a cue from what King David confessed, we can exclaim, “Against You, You only, have I sinned.”⁸ So, having sinned against God, then it is from God we would expect to receive condemnation. We have violated His law, and from the lips of the Lawgiver, we await the sentence. When suddenly, He declares Himself on our side. Descending down from His tribunal, He calls us forward to kneel at His feet. Then we hear Him say with assurance, “I am your Justifier.” So he reaches down to us, the wrongdoer, the wretched sinner, and grabs the cloak stained with sin and pulls it off our shoulders. Then, He reaches for a clean, white robe and covers us completely. This robe belongs to all who believe.⁹ And then He takes us by the hand so we can stand as fully justified by His grace.

So here’s the question, will we then be unmoved by the great effort our heavenly Father put into answering the great question of our acceptance? Instead of seeing Him as a warm, gentle, and forgiving Father, will we continue to carry around a hesitant and suspicious idea of who God is? Will we continue to think that if we infringe upon His holiness by pleading for His mercy He will look coldly at us as unworthy of an answer? Oh, no! Throw away such thoughts of God! It is He who gladly announced your acquittal. From His lips you heard the sound of His glorious words, “I find no condemnation in those who are in Christ Jesus! Go and sin no more!”¹⁰

Charles Spurgeon gives his response to Paul’s words with a poetic flavor:

“Ring out the challenge in heaven itself;

trumpet it through all the caverns of hell;

let the whole universe hear it:

“Who shall lay anything to the charge of God’s elect?”

None can, for “it is God that justifies,”

and His justification blocks every charge

that is brought against His people.

Who shall the Lord’s elect condemn?

‘Tis God that justifies their souls;

And mercy like a mighty stream,

O’er all their sins divinely rolls.”¹¹

Frédéric Godet also weighs in on whether the opening phrase of this verse should be taken in the affirmative or interrogative sense. He tells us that since the time of St. Augustine several commentators take the statement in this verse in an interrogative sense: “Who will accuse? Would it be God? How could He do so, He who justifies?” But by arguing it this way, Paul would be using an argument that is basically absurd. The meaning of such a debate may be imaginative because at first glance it seems persuasive. But how can God ever be considered an accuser? His position is much higher than that. As Godet sees it, “He is the rock against which every wave of accusation breaks.” We can compare what Paul says here by comparing it to Isaiah, Chapter 50, which speaks decidedly in favor of the affirmative form.¹²

Before you celebrate Christmas this holiday season, here are some things that may affect the way you observe this special time of year.

Did you know that the birth of Jesus was not celebrated until 336 AD? The disciples and early church Christians did not consider celebrating birthdays because it was a pagan ritual. Not all Christians celebrate Jesus’ birth on December 25^th. The Russian and Greek Orthodox churches celebrate it on January 6 and 7.

The word “Christmas” in the English language was first used in 1038 AD and was pronounced as “Cristesmæsse.” One hundred years later it was changed to “Cristes-messe.” it was the English way of referring to Christ’s Mass that was performed in the Catholic Church which involves His death, not His birth. There is no exact record as to when it began to be pronounced in the shorter phrase “Christmas.” And the greeting “Merry Christmas,” was first used in print in 1565 by the Hereford Municipal Manuscript.

After the pilgrims arrived America, they outlawed any celebration of Christmas. They knew the date, December 25th was based on a Roman pagan holiday and refused to accept it as the real date of Jesus birth. It wasn’t until June 26, 1870, that it was first declared a federal holiday.

The first nativity scene was not displayed until 1263 AD, as an invention of St. Francis of Assisi in Italy using one live ox and a sheep in the village of Grecio Italy. There were no shepherds or wise men with their camels and gifts. Besides, according to Luke, they did not arrive until two years later, long after Jesus was out of the manger. Also, the tradition of a decorated Christmas tree may have never taken root in the USA if it hadn’t been for European immigrants who brought it over in the late 1700s.

If you happen to like kissing under the mistletoe, you might be interested in knowing that the word literally means “dung twig” because it is fertilized from tree limbs by bird dropping the seeds after they have passed through their digestive system. So the next time you stand under the mistletoe, look up, some droppings may be on their way.

Santa Claus, as we know him today, was not invented until 1881 when Thomas Nast drew a cartoon for Harper’s Weekly depicting Santa as a fat, cheerful man with a full, white beard, holding a sack full of toys for lucky children. Also, Santa Claus’ red suit was first displayed in a 1930’s Coca-Cola advertisement poster.

Rudolph the red nosed reindeer was invented in a 1939 ad for Montgomery Ward. The writer considered naming him Reginald or Rollo at first. The Christmas song, “Jingle Bells” was originally written in 1857 for a Thanksgiving Day concert. It had nothing to do with Christmas. And the idea of Santa riding in a sleigh pulled by reindeer was the idea of Washington Irving who sketched it out for a book of short stories in 1819.

The real story behind this celebration occurred over 2000 years ago in a village outside Jerusalem called Bethlehem. The first carol was sung by angels and it was titled, “Glory to God in the Highest.” After the carol, the first sermon was sung to a group of shepherds. The title was, “Do Not Be Afraid.” The message it brought was simple, “A Savior has been born to you; He is the Messiah, the Lord.” They were so excited they went to see the child, and after visiting with Mary and Joseph they went around town telling everyone about this child they had just seen. Then they returned to their work, glorifying and praising God for all the things they had heard and seen.

So that’s what we celebrate this time of year. And may it do what the angels said it would do, bring peace to everyone of good will. So let’s celebrate this day for the real reason. The Son of God came from heaven to be born a human being so that we human beings might be born again and go to heaven as sons and daughters of God. – Dr. Robert R Seyda

THE STORY OF THE TWELVE DAYS OF CHRISTMAS

There is one Christmas Carol that has always baffled me. Have you ever wondered about The Twelve Days of Christmas and why it became so popular? What in the world do leaping lords, French hens, swimming swans, and especially the partridge who won’t come out of the pear tree have to do with Christmas? Here’s some information that helped me understand it better, I hope it helps you too:

For 271 years, from 1558 until 1829, Roman Catholics in England were not permitted to practice their faith openly. So when it came time for them to celebrate Christmas, they were not allowed to assemble for the mass. But when they would meet each other on the streets during the twelve days leading up to Christmas day, they needed some way to greet each other a Merry Christmas without raising suspicion. So someone during that era wrote this carol as a catechism song for young Catholics. It has two levels of meaning: the surface meaning, plus a hidden meaning known only to members of the Catholic church. Each element in the carol has a code word for a Catholic belief, which the children could easily remember. The carol was titled, The Twelve Days of Christmas

The partridge in a pear tree was Jesus Christ.

Two turtle doves were the Old and New Testaments.

Three French hens stood for faith, hope, and love.

The four calling birds were the four gospels of Matthew, Mark, Luke, and John.

The five golden rings were the five books of Moses – Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

The six geese a-laying stood for the six days of creation.

Seven swans a-swimming represented the seven-fold gifts of the Holy Spirit: Prophesy, Serving, Teaching, Exhortation, Contribution, Leadership, and Mercy.

The eight maids a-milking were the eight beatitudes of Jesus.

Nine ladies dancing were the nine fruit of the Holy Spirit: Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Gentleness, and Self Control.

The ten lords a-leaping were the Ten Commandments.

The eleven pipers piping stood for the eleven faithful disciples.

The twelve drummers drumming symbolized the twelve points of belief in the Apostles’ Creed.

Were these precious people defaming the Word of God? Absolutely not! It was meant to bring them hope and joy during a time of persecution. It certainly worked, for today this Christmas Carol is sung by both Catholics, Protestants, and even non-Christians around the world. So no matter how dark it may be, God’s children will always find a way to communicate their faith and those who persecute them won’t even know it. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XLIII)

Adam Clarke draws an analogy between today’s believers and Abraham. He said, that if God told Abraham, father of the faithful and a representative of us all with whom the covenant was made, that because he did not withhold his only son Isaac from Him but willingly offered him up, that he would now choose him so that all the nations of the earth would be blessed because of him.¹ So we ask, would God now go back on that promise? Absolutely not! Especially since things did not end up for God’s only Son as well as they did for Isaac. He was literally sacrificed to purchase every blessing that the soul of man could need and that the hand of God can provide.² Although Clarke is not alive to verify my assumption, it would be safe to say that he was not speaking here of material blessings only but spiritual blessings as well.

Robert Haldane talks about two circumstances that might instill distrust in the mind of the believer. First, their current condition and their desire for the worldly things offered to them every day. Among these are those things which are common to all people, and those peculiar to Christians. Secondly, are the things that cover the believer’s hope with a cloud of doubt. These are the sins which remain unconfessed and unforgiven. When many troubles come a believer’s way, they are hard-pressed to believe they are favored by God. They are almost persuaded to exclaim to the angel, as Gideon did: “Pardon me, my lord, but if the LORD is with us, why has all this happened to us?”³ On the other hand, there are some who are prone to give into their sinful tendencies daily, and then cannot figure out if God is working with them or against them?

To both of these questions Paul offers the answer that if God did not spare His own Son from a painful and agonizing death for their delivery, that should make His intentions very clear. The Apostle could not have come up with stronger proof of God’s favor than giving His only Son as a gift for their benefit. He did so to redeem them from all their sins to help lessen their troubles. When looking at the dignity and excellency of Christ, Paul is establishing his point by arguing from the greater to the lesser. In other words, since God was willing to give His best for us as sinners – His Son, why would He then turn around and give us less than what we need for our welfare and safety? That means nothing can be held back in light of what He gave to provide such a great and wonderful salvation for mankind’s soul. By doing so, God offers them a way out of what they might dread either from sin or suffering. Think of this another way: Who would risk their life to save a person from a burning building, and then abandon them on the sidewalk without their burns being treated? God had no intention of doing everything He could to redeem us and then walk off and leave us helpless.⁴

Albert Barnes joins the discussion by noting that the argument for a Christian’s security is derived from the fact that God showed His unconditional love by giving His only Son to save them. He did not do so just for His Apostles, nor for the rich and famous. But so that the most humble and obscure sinner can become His child. Even for them He endured the severest sting of sin and expressed just as much love as He did for the rich and the great that would be redeemed. Why then should not the lowliest and unnoticeable believer not take consolation from the fact that Christ died for them as a way of expressing the highest form of love possible.⁵ Barnes goes on to say that the blessings this guaranteed were for both our spiritual and physical welfare. Furthermore, since His first great gift, that of His Son, was a free gift, all other things that we may need will be given in a similar manner. It is not by money, nor by our merit, but it is by the mercy of God. So that from the beginning to the end, it is all the work of grace.

Then Charles Hodge enumerates these freely-given blessings that are included in the gift of Christ. He said that if God loved us sinners so much that He gave His only Son for us, will He not also give us the indwelling of the Holy Spirit to make that gift even more effective? Paul offers this as a reason to be confident in what the believer has received. This should assure the believer that their salvation is secure. Not based upon their own stability and faithfulness, but by reason of an unchanging God’s unchanging love. And what makes it so consistent and unfailing is found in its greatness. Infinite love cannot change. As Paul says here in verse 32, a love which spared not the eternal Son of God, but freely gave Him up for us all, cannot fail its object of affection.⁶

Charles Spurgeon makes the same point about how these blessings are included in the greatest gift of all, Jesus Christ. In one of his sermons, he told his congregation to notice the wording. It does not say that He “freely gives us all things,” but “with Him freely gives us all things.” So it is not possible to get all these things with getting Christ. There’s nothing that will come your way without Christ. All the other gifts come wrapped in this one gift – Jesus Christ. God first gave us His Son, and now that we have His Son we have everything that comes with Him. It simply means that we must believe they are ours and by faith accept them as they come.⁷

In a homily on what Paul concludes here, Karl Barth calls Christ, who has been delivered up for us: “the Spirit, the Truth, and the restless Arm of God.” So it makes sense that if we suffer with Him, we should also be glorified with Him. If we die with Him, we shall also live with Him. If God has delivered Christ and us out of the judgment that threatens everyone, He will also with Him give us all things, and thus secure that all things will work together for our good. All things – freely! Just think for a moment what this means! That should keep us from complaining and be astonished as we look at Him in awe.⁸

John Stott then makes some salient points by saying that the way Paul phrases his question concerning God’s love and support should banish all doubt from our minds. He simply points to the cross. The God of whom someone might ask the question, “Can I believe that You will give me what I need to be faithful and keep me from sin’s grasp?” will be asked to look at His only Son dying on the cross for their salvation. Paul comes at this from both a negative and positive argument. First, by asking in the negative, “He did not spare His own Son,” a statement which surely echoes God’s word to Abraham: “You … have not withheld your son, your only son.”⁹ On the other hand, Paul asserts positively, “God freely gave Him up for us all.” The same verb is used in one of the apocryphal gospels where it reads: “They approached Judas and said to him, ‘What are you doing here? Aren’t you Jesus’ disciple?’ Judas answered them as they wished. And he received some money and handed Him over to them.¹⁰”¹¹

Octavius Winslow, also known as “The Pilgrim’s Companion,” stood out as one of the foremost evangelical preachers of the 19th Century in England and America. In one of his sermons, he refers to Paul’s statement here and concluded that if any other expression was necessary to deepen our sense of the vastness of His love, we have it here. It tells us Who delivered up Jesus to die. I wasn’t Judas who did it for money; nor Pilate who did it out of fear; nor the Jews who did it out of envy. It was the Father who did it out of love.¹² Oh, how true! But Paul’s question begs for another answer, why would anyone whom God has redeemed, called, chosen, sanctified, and empowered by His Spirit, give up Christ and the eternal blessings that freely come with Him for anything temporary this world has to offer for a price? Who could possibly be that vain?

Verse 33: Who would dare bring a charge against God’s chosen people? Certainly not God – He’s the one who made things right with them!

Paul’s three questions in verses 33, 34, & 35, all begin with “Who.” They are asked in the rhetorical sense of requiring no answer because this is an unfeasible challenge, not speculation. If someone else can be found that fits the category described and claim the power defined here, then our faith and trust in Jesus are bogus. To give you a parallel question we might ask “Who can lift the earth off its axis?” As you can imagine, the question will go unanswered. In other words, it is an unfeasible question. Well, that is what the Apostle Paul is asking there. He is more or less challenging anyone to try and find that other “Who,” because he’s convinced that no such person or power exists.

Such exploration of the impossible was not new. Satan tried the same with God when our Heavenly Father challenged him to prove Job’s faith as being false and mere lip service.¹³ Satan thought he had the solution to God’s puzzle: “‘Skin for skin,’ Satan replied. ‘A man will give anything to save his life. Touch his body with sickness, and he will curse you to your face!’”¹⁴ But in the midst of his suffering, Job’s friend Eliphaz had this to say: “You will delight yourself in the Lord and look up to God. You will pray to Him, and He will hear you, and you will be able to fulfill all your vows to Him. Whatever you wish will happen! And the light of heaven will shine upon the road ahead of you. If you are attacked and knocked down, you will know that there is someone who will lift you up again.”¹⁵

David certainly knew what it was like to be falsely accused.¹⁶ And Isaiah uttered the words that Paul may have had in mind: “No weapon made will prevail against you. In court, you will refute every accusation. The servants of Adonai inherit all this; the reward for their righteousness is from me,” says Adonai.”¹⁷ Then, in Zechariah’s vision, he heard this in the conversation between the Angel of the Lord and Satan: “The Lord said to Satan, ‘I reject your accusations, Satan. Yes, I, the Lord, have decided to be merciful to Jerusalem – I rebuke you. I have decreed mercy to Joshua and his nation; they are like a burning stick pulled out of the fire.”¹⁸ So it is no surprise that John, in his vision, heard a loud voice announce this: “It has happened at last! God’s salvation and the power and the rule, and the authority of His Christ are finally here; for the Accuser of our brothers has been thrown down from heaven onto earth – he accused them day and night before our God. They defeated him by the blood of the Lamb and by their testimony.”¹⁹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XLII)

Bible scholar Charles Hodge believes that this protection provided by God is not to be understood as a guarantee for temporal, material things, but the eternal things that are ours now that we are free from the law of sin and death. Since God openly recognizes us as His children and His heirs and has mapped out our path of holiness that we walk in sanctification to share in His glory, who can stop us from reaching the destiny set for us? It was God’s love that led Him to offer everything so we could enjoy all the gifts and blessings mentioned before, then why should we fear the future? Again, our salvation is not won or lost by our own strength and wisdom but is dependent upon God’s love, grace, mercy, forgiveness, and promises.

Hodge also raises the prospect of someone saying that we need not worry about being saved, just go on living the way we want to and God will work it all out in the end. As Hodge sees it, according to the Apostle’s doctrine, holiness is such an essential and prominent part of salvation, that it is not so much a means to an end as the very end itself. It is that to which we are predestined and called and, therefore, if the promise of salvation does not include the promise of holiness, it includes nothing. Why should anyone ask if one of those called should backslide and live in sin, would they still be saved? The question should be, were they regenerated to begin with? Our calling and election cannot be perverted to immorality without a complete denial of their nature. For they not only represent sin and salvation as two things which cannot to be united, but are utterly irreconcilable and contradictory. In other words, one cancels out the other. So it is our free will to choose which one we want to keep.¹

Charles Spurgeon exhorted his congregation on this same question and asks if they too have not at times questioned if living the Christian life was worth it. He challenges them to reply on whether or not they have wondered is it worth the suffering. In fact, even after reading the Bible, and studying God’s plan of grace, and the agreement God has made with His children, have they not said to themselves: “O my! What can I say to all this? It’s beyond anything I could have imagined. It exceeds my ability to grasp it all.” Would that not make your heart glad?² As to Paul’s inquiry: If God is for us, who can be against us? Spurgeon agrees that there have been a great many who’ve stood against the church, but it was all for nothing. In light of the fact that God is for us, what they had to say against believers is not worth mentioning. They really amount to nothing. Now, if God was on their side that would increase the weight of their arguments and opposition. But since He is on our side, when we put all their criticism and hateful remarks on the scale, they don’t even register.³

Karl Barth offers very wise insight into the Latin translation of this verse which reads: “quid ergo dicemus ad haec si Deus pro nobis quis contra nos,” (What then will we [say] to this? If God [is] for us, who [can be] against us?), and concludes that after reading all the things Paul has said about what God did to redeem us, call us, chose us, sanctify us, and empower us, that if anyone where to question who could be against us it would become an altogether ludicrous and disgraceful preposition, which would be beneath and believing Christian to ask. Barth says that those things which happened, must occur because God said they would.⁴

John Stott also gives further clarification of what Paul is saying here. He notes that Paul does not ask a naïve question here. The essence of his inquiry is contained in the “if” clause: “If [rather, ‘since’] God is for us, who can be against us?” Paul is not claiming that everyone ask, “IS God for us?” In fact, the most terrible rejection any human ears could ever hear are those which God uttered many times in the Old Testament, “I am against you.”⁵ But this is not the case here in verse 31. It’s just the opposite. Paul envisions a scene in which we can declare, “God IS for us.” How can he say that? Because we are foreknown, predestined, redeemed, called, chosen, justified and glorified. With this being the case, then who can possibly keep us from reaching our goal? For Stott, there is no reasonable answer to Paul’s question. Even if all the powers of hell were to set themselves together against us, they could not stop us. Why? Because with God on our side it’s not who can stop US, but who can stop HIM?⁶ In fact, this is documented in the next verse.

Verse 32: He who refused to even spare His own Son, but sacrificed Him on our behalf – is it possible that after giving His Son for us He would not then give us everything else as well?

Now Paul begins presenting evidence for his defense in declaring God’s support for those whom He redeemed, called, chose, justified, sanctified, and will one day glorify. As a Jewish scholar, Paul was well aware of how God spared Isaac from death as he lay on the stone altar with Abraham standing over him with a knife in his hand. The angel explained: “I know that you have put God first in your life – you have not withheld even your beloved son from Him.”⁷ Likewise, Paul says, God the Father was willing to sacrifice His only Son in order to spare us from a sure death. Isaiah spoke of it so forcefully: “It was the LORD’s good plan to bruise Him and fill Him with grief. However, once His soul has been made an offering for sin, then He will have a multitude of children, many heirs. He will live again, and God’s program will prosper in His hands.”⁸

Jesus of Nazareth was not your average prophet or Rabbi. At His baptism a voice out of heaven declared openly: “This is My beloved Son, and I am wonderfully pleased with Him.”⁹ And after Jesus spoke to Jewish Sanhedrin member Nicodemus, who had asked Him about the Kingdom of God, He explained that it takes a major leap of faith to experience this life-changing spiritual event. But Jesus detected some doubt and said to Nicodemus: “I, the Messiah, have come to earth and will return to heaven again. And as Moses in the wilderness lifted up the bronze image of a serpent on a pole, even so, I must be lifted up upon a pole, so that anyone who believes in Me will have eternal life.”¹⁰ It was at this point that John points out the obvious: “God loved the world so much that He gave His one and only Son so that anyone who believes in Him will not perish but have eternal life.”¹¹

Such truth was enough for Paul to tell the Corinthians: “God took the sinless Christ and heaped upon Him our sins. Then, in exchange, He poured God’s goodness into us!”¹² And as we saw in John’s letters, he tells his readers: “In this act, we see what real love is: it is not our love for God but His love for us when He sent His Son to satisfy His anger against our sins.”¹³ So what does this add up to in Paul’s mind? Since God was willing to give the best He had to take away the worst we had, He will hold nothing back to keep us. These words echo what the Psalmist said: “For our God ADONAI is our Light and our Protector. He gives us grace and glory. No good thing will He hold back from those who walk along His paths.”¹⁴

As Paul mentioned earlier, all of God’s promises have been verified with a down-payment of His Spirit. He tells the Corinthians: “God has actually given us His Spirit (not the world’s spirit) that we might understand the things God has so freely given us.”¹⁵ Then Paul goes on to encourage them: “Don’t be proud of following the wise men of this world. For God has already given you everything you need.”¹⁶ And they should all used what they have been given to share the good news with as many as they can. Says Paul: “The more of you who are won to Christ, the more there are to thank Him for His great kindness, and the more the Lord is glorified.”¹⁷ And when John had his revelation, he witnessed the scene of a new earth and new sky, and new Holy City being let down by God out of heaven. Then he heard a loud shout from the throne. When he looked, he saw someone sitting on the throne who said: “It is finished! I am the Alpha and the Omega – the Beginning and the End. I will give to the thirsty the springs of the Water of Life – as a gift! Everyone who conquers will inherit all these blessings, and I will be his God and he will be My son.”¹⁸ This gave Paul all the courage he needed to issue the challenge: who can keep that from happening?

Ambrosiaster makes a vital point here by pointing out that Paul urges us to be confident in the reality that God sacrificed His Son on our behalf. In fact, it happened before we ceased being sinners. Why? Because God knew in advance whether or not we would believe. This was a decision God made long ago. He decided that all those who believed in His Son Jesus would be richly rewarded. Therefore, if God was prepared to give us the best He had, even to the point of sacrificing His only Son in our place, how can we possibly believe that He will do any less now that we are His possession? That means the believer’s rewards are already in storage, waiting to be handed out. Any struggle to share them with us cannot be compared to the extreme agony that went into the Father handing over His Son to murderers in order to pay the ransom for our release.¹⁹

Reformer John Calvin acknowledges that Paul is presenting the price for our redemption in order to prove that God has an invested interest in those He has chosen. As such, Calvin sees Paul drawing an argument from the greater to the lesser, that as he had nothing dearer, or more precious, or more excellent than His Son, therefore, He will neglect nothing of what He foresees as profitable for us to endure and survive. Calvin feels that this passage should remind us of what Christ brings to us, and wake us up to think about what all that means. He brought God’s pledge of infinite love into our hearts. He did not come without any blessings but as the heir of all of heaven’s treasures. Therefore, if we have Him, we will not lack for anything that can one day bring us perfect happiness.²⁰

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XLI)

Verse 31: What can we say about all these things? Since God is for us, who can be against us?

The first thing we notice is that Paul asks a question. He is not making a doctrinal statement. Then he offers a possible answer. So it is obvious, to begin with, we must find out what Paul is inquiring about. That takes us back to verse 1 where Paul talks about those who live freely in the Spirit by faith instead of those who are bound under the Law. However, those who live in the Spirit by faith are told they will encounter hard times. That such suffering will cause pain, the type of pain a woman has while giving birth. This may cause us to become weak so that we’re not sure what to ask God for. But don’t worry because the Spirit will speak to God for us. And don’t get discouraged because everything is going to work out for our good in the end.

That’s when Paul has an “Elisha moment!” Elisha found himself encircled by the king of Aram with all his horses, chariots, and a huge army. When Elisha’s servant saw they were surrounded he panicked. That’s when Elisha said: “Those who are with us are more than those who are with them.”¹ This may have been the inspiration for Paul to say the same thing to the Roman believers in the form of a question. This then leads to a series of questions for which he will give definitive answers.

After laying out all the reasons for our claims for being redeemed, called, chosen, justified, and in line to be glorified along with Christ, Paul senses that perhaps even some Roman believers might have doubts, let alone the unbelievers who would hear it. So in his segue from offense to defense, Paul ties them all together with a very strong motivational statement to the effect that God would stand with us and defend us when we make such claims. Paul would not dare to make an assertion like that if he wasn’t sure that this was already part of God’s way of dealing with unseen things because of His foreknowledge and predestination plan.

For instance, After his battle to free Lot and his family from the kings of the Dead Sea Valley, God spoke to Abraham and told him: “Don’t be fearful, Abram, for I will defend you. And I will give you great blessings.”² Also, when the ten spies gave a dire report on what they found in the Land of Canaan, yet Joshua and Caleb felt there was nothing to fear and they should go forward, they told the doubters: “Do not rebel against the LORD, and do not fear the people of the land. For they are but bread for us to eat! The LORD is with us and He has removed His protection from them! Don’t be afraid of them!”³ And when Moses gave his blessing to the leaders and children of Israel right before his death, he ended with this: “Happy are you, Isra’el! ‘Who is like you, a people saved by Adonai, your defender helping you and your sword of triumph? Your enemies will cringe before you, but you will trample down their idol temples.’”⁴

No doubt, Joshua took this to heart. For when he conquered most of the Promised land, the keeper of the records said: “This was all accomplished in one campaign, for the LORD God of Israel was fighting for His people.”⁵ Later, when King Saul’s son Jonathan was on a reconnaissance mission spying out a Philistine garrison, he decided to get closer. But his aide cautioned him. However, Jonathan said: “Perhaps the LORD will do a miracle for us. For it makes no difference to Him how many enemy troops there are!”⁶ And that’s exactly what happened. After the Philistines spotted them and challenged them to a fight, Jonathan and his aide were able to kill twenty of them before they escaped to safety. And David, who became best friends with Jonathan, remembered that lesson well. For when he faced Goliath the Philistine giant, he told him: “You come to me with a sword and a spear, but I come to you in the name of the LORD of the armies of heaven and of Israel – the very God whom you have defied. Today the Lord will conquer you.”⁷ So Paul had plenty of evidence to make his claim: If God backs us up when we say we are part of the Chosen who are Justified and soon to be Glorified, who can possibly succeed in proving us wrong and keep it from happening?

As mentioned before, Jesus put His own stamp of approval on this when told those who opposed His message of redemption and salvation and questioned His being the Messiah: “The proof is in the miracles I do in the name of my Father… My sheep recognize my voice, and I know them, and they follow me. I give them eternal life and they shall never perish. No one shall snatch them away from me, for my Father has given them to me, and He is more powerful than anyone else so no one can kidnap them from me. I and the Father are one.”⁸ Later in one of his letters, the Apostle John had this to say: “Dear young friends, you belong to God and have already won your fight with those who are against Christ because there is someone in your heart who is stronger than any evil teacher in this wicked world.”⁹

On this declaration of having God on our side, early church scholar Origen says that Paul makes it quite clear in the verses leading up to this one, and those that follow, on how we can know that God is for us. It is because the Spirit of God dwells in us and the spirit of Christ is with us.¹⁰ Therefore, since we act in the power of God’s Spirit, and since we have received the seal of adoption, and because we are children of God, heirs and fellow heirs of Christ, only a power greater than this could tear us apart. And we know that no such power exist¹¹.¹² Another commentator agrees that no one would dare attack us when the Judge Himself has foreknown us and pronounced us to be suitable for Him?¹³

Then early church preacher Chrysostom preached on what he hears Paul saying here. The Apostle is telling the believers in Rome that he doesn’t want to hear any more about the dangers and evils swirling all around them. Even if some have trouble believing in the things to come, they have no reason to complain about all the good things which have already taken place. For instance, God’s friendship toward them from the beginning, His justifying work, the assurances He has given, and so on. Yes, the world is against us, but in spite of it being our enemy, God has used it as a source of endless blessings. So in reality nobody is against us!¹⁴ And Pelagius is certain that Paul wants to show that nobody can keep those who love God and who are loved by God from attaining the glory which has been promised. His perfect love for them should dispel any fear of not making it all the way¹⁵.¹⁶

Martin Luther takes Paul’s question for the believer and formulates one for those who oppose them to ask themselves: “If God is against us no one can be for us.” In Luther’s mind, since God is the final judge of all things that cannot exist without His permission, no one can be against that which He has created to benefit those who love Him.¹⁷ Then fellow reformer John Calvin sees these as exclamations that amplify the generosity of God becoming a shield for the faithful. So even when in the midst of calamity their enemies urge them to give up their faith, yet they trust in God to see them through.¹⁸

But Calvin goes on to say this about God being our shield, this is the primary and the only support needed to sustain us in every temptation. If it wasn’t for God’s favor overshadowing us, even if the whole world smiled at us, only His care and protection are enough to meet our needs in times of trouble. That’s why His favor alone is a sufficient consolation in every sorrow, a protection sufficiently strong against all the storms of adversities. We can find plenty of testimonies in the Scripture to show that when saints rely on the power of God alone, they dare to disdain whatever opposes them in the world.¹⁹

Adam Clarke has a similar view. He asks what other conclusions can we draw from what Paul has said up until now? From all that was already said in the previous chapters, but especially in the verses 28-30 here, we are the redeemed, the called, the chosen, and the justified according to His purpose. What other words of comfort do we need to derive from these doctrines? Hasn’t God called us all to holiness? And isn’t to love Him the main principle of holiness? Isn’t it true that when we are persecuted and despised, that we take comfort in the fact that all things will work together for good because we love Him and He loves us? So if we continue to possess that faith which works by love, will it not bring us, both body and soul, into His eternal glory where our bodies will be made like unto His glorious body?²⁰ In other words, they may overwhelm us from time to time in battle, but they will never win the war. What God has promised is not invested in things here on earth that can be affected by their hatred, but in heaven’s treasure chest where they remain untouchable and incorruptible.

Robert Haldane also addresses this oft-quoted verse 31. He says the expression “if God,” should not denote any doubt, but a conclusion, or consequence, or affirmation. It signifies the result of something. It’s as though Paul said: “Since we see by all these things that God is for us, who then can keep us from reaching our goal?” It is quite evident that God is for us since He sent His Spirit to be with us and in us. This gives us the permission to cry out to Him, “Abba, Pater,” in times of need. And since the Holy Spirit helps us in our weakness; and since all things will work together for our good; and since we are predestinated to be conformed to the image of His Son, what more blessed assurance could we ask for? For Haldane, while we were still alienated from Him, nevertheless He called us. Yes, and while we were still living in sin He died to justify us. That will make it possible then for us to finally be translated from this earthly scene of trouble and afflictions so He can confer on us a crown of immortal glory. So then, since God thus favors us so much, who can possibly keep it from happening?²¹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XL)

Listen to what the Apostle Paul says about predestination, “We speak the wisdom of God in a mystery, even the hidden wisdom which God predestinated before the world for our glory.”¹ Sometimes this word is used to define the decree of the salvation for mankind, “Having predestinated us to become the adopted children of God by Jesus Christ, according to the good pleasure of His will, to the praise of the glory of His grace.”² “In him we were also chosen, having been predestined according to the plan of Him who works out everything in conformity with the purpose of His will.”³ This sounds very much like the passage we are treating now that says: “For those God foreknew He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brothers and sisters.”

Haldane goes on to say that as the term predestined is used here, it does not cover all people, but only those in whom God has placed His love, and on those whom He plans to make His own children through Jesus Christ His Son. Since this is then absolute and complete, that makes it a definite probability. That’s means, the number of those predestinated for such glory can neither be increased nor decreased. As Haldane sees it, it isn’t that God had already seen us as being one with Christ Jesus by faith, and on that account He chose us, but that Jesus Christ being the only Mediator between God and man, we were predestined to salvation only through Him. Now, since our union with Christ forms the foundation on which all the blessings we receive from God, this requires that we must also be chosen in Him. In other words, God gives us to Christ to be members of His spiritual body, of which He is the Head, and thereby partake of the good things God predestinated us for. That way, we understand that Christ Jesus was the first to be predestinated and appointed as the Mediator in order that God could bless us with all spiritual blessings in Christ.⁴ That is the predetermined plan, but the plan comes down to the willingness of those who are called to respond and accept that plan for their lives.

Charles Hodge has a lot to say on these two verses. But the gist of what he says is that all believers must come to the realization that they have been called in accordance with a settled plan and expressed purpose of God. Also, those whom God called He had already put their names on His list to be called. However, this calling predestined them to go through several stages and steps included in His plan so that they could be justified and glorified in the end. In order to facilitate that plan, all things must work together for good to those who love God. Hodge has full confidence that God’s plan of salvation will not fail. That’s why those He calls into this state of reconciliation; those He gave every reason to love Him, He can be counted on to bring forward to the glory He has prepared for His chosen.⁵

Albert Barnes focuses on what Paul was thinking when he talked about being conformed to the image of Christ. In order for us to resemble God’s Son, we must conform to His Son’s image as a human being. By doing this, we learn the following: First, God does not make up His mind that He’s going to save people regardless of their character. His salvation decree is not intended to save them in their sins whether they are sinful or self-righteous. He wants them to be holy, and in order for that to happen, they must be redeemed. Secondly, the only evidence we are given that we are among those reached by His grace is that we have conformed to the character of our Lord Jesus Christ. This was the intention of the salvation decree. As Barnes sees it, this is the only way anyone can be sure that they are right with God and that they are serious about their relationship with God and His plan of salvation.⁶

On the subject of becoming more like Christ, Octavius Winslow was quite open about what he saw in Paul’s words. For him, those who have been born-again are still not sure what their God and Father wants from them at the beginning. So Winslow asks them to consider the following: Has God taken away their health? Has He asked for the surrender of their most cherished possession? Have their riches taken wings? Does the world frown on them? The reason for these questions is that they may now realize how God is about to reveal to them the depth of His love and to cause their will as a son or daughter to become one with His will. He wants them to realize that there can be no higher degree of sanctification than to be following God’s perfect will for their lives. So they need to earnestly pray for it and diligently seek it. To be jealous of the slightest opposition of their mind, watch against the smallest rebellion of their will. They need to wrestle against any sinful tendencies until they reach the place of total surrender. To earnestly desire to be where and what their God and Father would have them to be. By doing this they will be made partakers of His holiness.

But Winslow was not finished. He wants them to also know that sanctification includes a growing resemblance to the likeness of Christ in their character. They should appreciate how beautifully and clearly this has been revealed by the Holy Spirit in God’s Word. Their Lord Jesus exhorts them: “Learn of me, for I am meek and lowly in heart.”⁷ Throughout the writings of His Apostles, the same truth is exhibited: “Whom He did foreknow, He also did predestinate to be conformed to the image of His Son.”⁸ “Speaking the truth in love, we are to grow up in every way into Him who is the head, into Christ.”⁹ This is the glorious pattern of a child of God. Sanctification is conformity to the image and the example of Christ. The more a believer resembles Jesus, the more they are growing in holiness. And to the contrary, the less they resemble Christ in His character, principles, mindset, His attitude, word and deed, the less they advance in the great work of sanctification.

Winslow goes on to declare that many who profess His sweet name, and who are expecting to be with Him forever, never ask themselves how much they resemble Him now. It will take more than wishing they looked like Him. It will require constantly dealing with their conscience in the much-neglected duty of self-examination. If they were to measure themselves this way, they’d be able to see how short they’ve come to being what they want to become. They’d see how much their character, virtues, attitude, temperament, daily conduct, their place in this world, their involvement in the church, and in their behavior among their families would be unlike Christ. How much they are copies of things down here instead of things above; how much they resembled the worldly image and how little they resembled a godly image.

Then Winslow concludes, that by looking at the image of our dear Lord – how lowly, how holy He is! Look at His meekness of spirit, His tenderness of heart, His humility of demeanor, His gentleness, His willingness to forgive, His self-denial, His prayerfulness, His zeal for His Father’s approval, His yearnings for the salvation of mankind, they would exclaim, “O to be like Jesus!” They would want to grow up like Him in all things; to be united with Him in every way.¹⁰ By doing this they would more easily find God’s will for their lives through sanctification.¹¹ So let it never be forgotten that a maturing believer is growing in resemblance and conformity to the image and example of Christ.¹²

Frédéric Godet put his stamp on what Paul says in verse 30 by saying that here we have consecutive acts whereby God’s decree is executed throughout time. They stand in between the eternity in which the decree was initiated and the eternity in which it is finished. Godet notes Paul only points out what the decree was meant to accomplish the acts of God: redeemed, called, chosen, justified, and glorified. This is because Paul is dealing with that portion of salvation contained in the decree of predestination. Also, that which will consequently happen depends solely on divine effort.¹³

Charles Ellicott makes several points to show that when we look at all this from the perspective of God’s omniscience and omnipotence, our human free will seems to be eradicated. But on the other hand, when we examine it starting with the human free will, then divine foreknowledge and power to determine action seem to be eliminated. Notwithstanding the obvious conflict between both sides, we must accept both as being the truth without one being damaging to the other. None of us know exactly all that God’s omnipotence and omniscience imply. But we can agree that it involves perfect power and knowledge. Such power and knowledge that we are incapable of conceiving, which can only be handled by a perfect divine Being. Neither do we know everything that our free will offers us. One thing for sure, if it has any part in the process of human thinking and contemplation, without it we would not know right from wrong, sin from obedience, or righteousness from wickedness. Anything beyond that is pure speculation. But one thing we can say for sure, in the end, each person is responsible for what they do with this knowledge and understanding.¹⁴

Karl Barth has a convincing argument concerning the fact that our salvation is not based solely on what we may do, but on what God has already done. He writes that once we receive the call to love God is made sure in Spirit and in Truth, we will also receive the blessed assurance that by the mercy of God we have been given justification and citizenship in the Kingdom of God. In other words, we are assured of the fact that God has taken us sinners to be His. And in those He has foreknown, called, and ordained He sees the secrets of their potential and chooses that which is well and pleasing to Him. He also reveals the new man created for redemption. However, even when called to love God and when that call is accepted and acted upon, the new and righteous prospects must be seen and realized.

This will help us to discover an adequate explanation of why all things work together for good to such new creations in Christ. That will make clearer their encounter this one existential truth: they now have an eternal hope for everlasting salvation within them. Since love bears all things, believes all things, hopes all things and endures all things,¹⁵ our human past and present now point to our eternal future. As far as Barth is concerned, love is the experiential recognition of God. That’s how God recognizes His people. The Spirit searches out the deep things of God.¹⁶ For Barth, love remains the more excellent way. That’s because it is received, not gained by experience, nor by argument, nor by the declaration of assurance, but only as a gift from God Himself.¹⁷

John Stott makes an interesting point here by suggesting that the Greek verb proginōskō, (KJV “foreknew”) meaning “to know in advance” expresses much more than mere intellectual cognition. It also denotes a personal relationship of care and affection. Thayer, in his Lexicon, defines it either as God foreknowing that they would love Him or with reference to what follows, God foreknew they would be fit to be conformed to the likeness of His Son. So we can say that when it says that God “knows” people, it means He watches over them.¹⁸ For instance, when God said: “I did know” the children of Israel in the desert,¹⁹ it means He cared about them. After all, Israel was the only people out of all the families of the earth to whom Yahweh said: “You only have I known.”²⁰ That is, the only ones He loved, chose, and formed a covenant with.

Stott goes on to explain that meaning of the term “foreknowledge” in the New Testament is similar. What the Apostles Paul and Peter said: “God did not reject His people [Israel], whom He foreknew, that is, whom He loved and chose.”²¹ Stott goes on to make a good case for the proper understanding of predestination. He disputes claims that it fosters “arrogance” by pointing to God’s mercy in saving us as undeserving. Nor does it foster “uncertainty” by noting God’s blessed assurance that can only be found in the heart of a true believer. The same is true of “apathy” because of the Scripture’s emphasis on God’s sovereignty does not diminish our responsibility, And when it comes to “complacency” by pointing out that with the Spirit alive in us we are spiritually motivated to be all that God wants us to be. And as to being “narrow-minded,” we recall that God told Abraham his calling was so that through him all the nations of the earth would be blessed. These are attitudes that those who believe in God’s foreknowledge of their salvation have been accused of having.²²

Jewish writer David Stern also offers some insights from his perspective by saying that in verse 27 we are reminded of the Spirit’s pleadings, “for God’s people conform to God’s will.” That means we move on from the ministry of the Ruach HaKodesh (Spirit the Holy or Holy Spirit) to the assurance offered by God the Father Himself in having a specific purpose for His people in verse 28. God established this purpose or plan He knew in advance, way back in the unfathomable past in verse 29.²³ Then on the issue of predestination versus free will we should look at what Paul says in 9:19–21. This is all played out in the sequence in verse 30 – predestined, called, chosen, justified, and glorified. Since this is expressed in the past tense, it shows that even from our very limited human viewpoint, glorification is still part of the future. But as far as God is concerned, it is already accomplished. That is a certainty we can count on. Stern sees that throughout all of this, the believer’s responsibility is to love God never ends.²⁴ We can also be sure that through faith in Yeshua, we are included among the called.²⁵

Another Jewish writer offers his view by saying that the concepts of, “foreknew, predestined, called and justified,” all have to do with “being chosen.” Therefore, Paul is concerned with getting the message first and foremost to Israel. However, these things also apply to Gentile believers in Yeshua because they are called the first true Israel because their faith is in God, not themselves. The Prophet Isaiah said that God formed Israel in the womb,²⁶ He called them by name,²⁷ He proclaimed to them the year of His good will,²⁸ and He created them for His glory and glorified them.²⁹ “To be conformed to the image of His Son,” relates to man’s creation in the image of God.³⁰ The writer then informs us that Yeshua Himself is the image of the invisible God,³¹ and that this is a highly mystical concept in Judaism (virtually unknown to Christianity).³²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXXIX)

Early church theologian Augustine weighs in by asking if all who are called, justified? After all, our Lord said that many are called but few are chosen. So to answer his question, we must begin with the fact that those who become part of God’s chosen did not do so without first being called. Therefore, it is obvious that they would not have then been justified without first being called. Now we learn from Paul that the chosen are only those who get called according to His purpose.¹ And then in another document Augustine proposes that God chooses believers in order that they might believe, not because they already believed.² Here again, we must parse Augustine’s words for a better understanding. Although someone may be called, they may not end up being justified because they refused to embrace their calling and respond to becoming a follower of Jesus. In that case, they are not justified and made ready for eternal life. Everyone who is called is only justified once they accept God’s reason and purpose for calling them.

Let me use an illustration here that may help shed light for those who still don’t have a clear picture on this whole subject of predestination, calling, chosen, and justified doctrine. When I turned 18 years of age, I had to go register for the draft. It was the law and those who refused or neglected to register were punished for avoiding the draft. So you could easily say that every young man in America was predestined to be called into the military to serve their country. But even though I was registered, I had to wait to be called. This always came in the form of a letter. But not everyone who registered and was called ended up being chosen. Some failed their physical exam, others failed the entrance exam. And once they were chosen they were sent off for training to learn discipline and responsibility. But even some of those who were sent for training were not accepted into the military because of various reasons. However, all who completed their training were then promoted from recruit to the rank of Private. They were not justified to wear the uniform of their branch of the military. So if someone were to stop them and ask them, why are you wearing that uniform? They could tell them that they were predestined, called, chosen, and passed all the requirements. That’s why there were justified in wearing the uniform.

In light of this, let’s listen when Pelagius says that those God called He foreknew would believe and accept His call. Therefore, the calling gathers together those who are willing to come, not those who will refuse to come. He sees Paul saying this because of those who might think that God’s grace is arbitrary and His calling was at random. Those who are called through the preaching of the Gospel, are then justified and receive baptism once they believe. They are then glorified by receiving their spiritual transformation both now and also in the resurrection to come.³

Then some 200 years after Origen, we see a doctrine develop in the early church. It says that God foreknew those who would either receive or reject God’s call, so He predestined them from the beginning to hear His call. So then, all those who were so predestined He called, and those who were called and accepted He justified and they were baptized. Those who were justified, He then glorified, calling them His children: “To all who received Him, who believed in His name, He gave the power to become children of God.”⁴ So don’t let anyone say that God’s foreknowledge was a one-sided cause for these things to happen. For it is not foreknowledge which justifies people, God already knew those whom He would call because He is an omniscient God.⁵ It is important we know that the call is never canceled There are some who resist the call for years, but it is always in effect, waiting for them to respond. The reason the invitation remains open is because of God’s grace and mercy.

Such a doctrine surely creates pressure between man’s free will and God’s sovereign will. Does one influence the other? In other words, did God foreknow that Adam and Eve would sin before He created them? If so, then their sinning was already known to God. So why then did He give them their free will to chose if they were already predestined to sin? Since God is omniscient, He certainly must have known what Adam and Eve would do. While all of this is true, we must expect that even though God was aware of what was foreknown and destined to happen, He was ready to alter their course should they chose to resist sin and remain faithful to His word. It would be up to them. God did not want robots serving Him. It isn’t that God would change, but that God would change man’s direction based on his belief. This is what happens to us born as sinners and predestined to die in sin and go to everlasting punishment. We hear the call, we accept the promise of salvation and are then justified to be freed from the sentence to hell’s eternal fire. We didn’t change God’s mind, He changed our mind.

For Reformer Martin Luther, what Paul says up to this point serves as the foundation for everything else he is going to say to the end of the chapter. He is speaking of the elect who are loved of God and love God, and how the Holy Spirit makes all things work for their good even when they make mistakes and are encumbered with forces against them that are working hard for their failure. Luther senses that Paul is dealing here with the doctrines of predestination and election. Luther then goes on to say that this doctrine is not as incomprehensible as many think. Rather, it comes loaded with sweet comfort for those who are chosen and for all who have the Holy Spirit. This helps us understand why the many tribulations and evils that come our way cannot separate us from the love of God. That’s because we have been called to serve His purpose for the kingdom of God. For Luther, that’s why God makes all things work together for good to them, and to them only. If God had no such pre-planned divine purpose, our salvation would then depend upon our will and our work. That way, it would be based on chance, not God’s sovereign plan.⁶

Fellow Reformer John Calvin concurs and adds that Paul shows, that by the very order of God’s election the afflictions of the faithful serve only to help conform them to the image of Christ. Paul had already made clear that this was a necessary part of the process. There is, therefore, no reason now for any of us to feel grieved, or to think it’s unfair when hard and heartbreaking afflictions come our way. To do so would disapprove of the Lord’s calling and election. It is by that calling we have been foreordained to life everlasting. Only if we become unwilling to bear the image of the Son of God, by which we are to be prepared for celestial glory, will we miss our own destiny.⁷

Let’s look at it this way: Imagine looking down from a satellite and seeing a toll road that winds its way across a continent. Every person who drives on that highway is already predestined to reach the exit at the end if they simply follow the road’s path. Although it is a toll road, the tolls have been prepaid, but they must navigate that highway with its hills, valleys, and curves. But, if they decided to take a road that leads away from that toll road, they will not arrive at the predetermined spot. God’s plan of salvation has a distinct destiny. That’s where He wants all believers to arrive at the end of their journey. And even if they get off track, His Holy Spirit can help them find their way back. Nevertheless, it will be up to them to accept God’s directions to their destiny. He will not force them to go His way, only if they want to.

Calvin then goes on to define his understanding of predestination by saying that his readers may better understand the Apostle’s meaning if he repeats something he said earlier. That is, that the word “predetermined” does not refer to their being chosen.⁸ Rather, it points to the purpose or decree by God that He has ordained that each person must bear their own cross. By declaring that they are now the “called,” according to His purpose. Paul implies that God did not keep it a secret what He predetermined respecting their calling. He made it known so they might more easily submit to the standards required of them. That’s why their calling is to be distinguished from their being chosen since it occurred earlier. That should keep anyone from making the objection that no one really knows what God has planned for them. Paul says that God by His calling reveals any prior hidden purpose He may have.⁹ In other words, Jesus made it clear what the Father expected and required of all those who were the called, redeemed, chosen, justified, sanctified, and empowered to do what God called them to do for His glory. It is no secret. Jesus spent the majority of His ministry trying to make this clear.

Adam Clarke puts it succinctly by saying that in this and the following verse the Apostle shows how our calling is a good enough reason why all things are bound to work together to advance our eternal happiness. He points out several steps which God by His wisdom and goodness endorsed in order to secure our salvation. But first Paul gives us, in this verse, the foundation, and finishing, or the beginning and end, of the plan of our redemption: “For whom God did foreknow, He also did predestinate to be conformed to the image of His Son.”¹⁰ By “image of His Son” Clarke is referring to the character and characteristics of Christ in coping with being a spiritually alive person in a world of sin and sinners. It was all designed beforehand in order to bestow favor and privilege on becoming one of God’s children. In that sense, He foreknew all of us. Both Jews and Gentiles were to be among those who were called. But only those who loved Him and became obedient to His Word and Will would be chosen. The thing that makes all of this part of predestination is that it was established before the world was formed.¹¹

Robert Haldane has quite a lot to say about predestination. Some of what he said was that God’s foreknowledge and predestination are distinguished from one another. Foreknowledge involves the choice of those He calls, and predestination involves their destination to receive the blessings for which they are designed. Haldane believes that for God to predestinate us, it signifies His appointment of us ahead of time to some particular destiny. We see this in the Scriptures as being taken as a decree by God. For instance, where the Apostles state that the Jews were assembled to do whatsoever the hand and the counsel of God had determined (predestinated) before to be done.¹²

Understanding this should help everyone who is living their life for God and serving Him in ways that He has given them should not keep worrying or wondering if one mistake or one act of disobedience will get them thrown out into darkness once again. God would not have brought you through all this if He did not plan to keep you. He’s more interested in saving you than losing you. Don’t let Satan bring doubt to your mind. Let him know, and let your conscience know that you have been chosen by God and, therefore, with His help, you will make it through to your chosen destiny.

The disciples of Jesus once asked Him why He used so many parables to teach the people about God and how He deals with us. Our Lord told them that it made getting His point across a lot easier. When I read this article years ago, it too sounded like a parable. Maybe it will help you deal with a real dilemma that many Christian’s face in life. I could not find the name of the author, but I give whoever wrote it credit. Read it with an open-mind, and I’m sure it will speak to you.

A young Christian dealing with all kinds of troubles had reached the end of their rope, so to speak. Finding no relief and seeing no way out, they dropped to their knees in prayer. “O Lord, I can’t go on,” they said, “My cross is too heavy for me to carry any farther.” The Lord replied, “My child, if you can’t bear its weight, just bring it to my Cross Supply Warehouse right over there where others have left their crosses. Lean it up against the wall after you get there, and then walk around and pick out any cross you want.”
The believer was filled with relief and said, “Thank you, Lord.” They got off their knees and did what the Master told them to do. After placing their cross against the wall, they saw all kinds of crosses lining the walls and stacked up in the aisles. Some looked heavy, and some looked thin; some were short, and some so large the tops almost reached the roof. After walking around for quite a long time, trying to decide which one fit them best, they finally spotted a tiny cross leaning against a far wall. Relieved, they shouted out, “I’d like that one, Lord.”

It took a second, but finally, the Lord replied hesitantly, “Are you sure you want that one?” The Christian said, “O Yes. I think I can carry that one.” Then in a low but compassionate voice, the Lord whispered to them, “My child, that’s the cross you brought in!” So you see, when problems in life seem overwhelming at times, it helps to look around and see what other people are dealing with and the size of the cross they have been given to carry. When you do, you may consider yourself far more blessed than you imagined. – Dr. Robert R Seyda